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The Essence of Jung's Psychology and Tibetan Buddhism: Western and Eastern Paths to the Heart, by Radmila Moacanin
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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.
- Sales Rank: #511725 in Books
- Brand: Moacanin, Radmila
- Model: 1043392
- Published on: 2002-06-01
- Released on: 2002-06-01
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .50" w x 6.00" l, .55 pounds
- Binding: Paperback
- 144 pages
Review
"Original and adventurous...Jung's ideas cast marvelously illuminating light on Buddhist tantrism." (The Middle Way)
"Presents the foundations of both Jung and Vajrayana with remarkable clarity and illuminating comments..." (Faith and Freedom)
"Recommended for all." (CHOICE)
From the Back Cover
In this book Radmila Moacanin reconciles an ancient Eastern spiritual discipline with a contemporary Western psychological system. She touches on many of their major ideas and methods and finds that, although there are fundamental differences, both are vitally concerned with what Jung called 'the tremendous experiment of becoming conscious, ' successfully bridging the gap between our deepest yearnings for spiritual fulfilment and the demands of our mundane life.
About the Author
Radmila Moacanin was born in Belgrade, Yugoslavia. She studied across the globe and was a Fulbright scholar in Italy. Dr. Moacanin has worked at the Permanent Mission of Burma to the U.N., the New York University Medical Center, and the University of Southern California Medical Center. She has served as consultant in the National Intensive Journal Program, and has been a visiting lecturer at the School of Psychology in Moscow. At present she lives in Los Angeles and works as a psychotherapist, an adjunct professor at San Diego University, and a conductor of writing meditation retreats.
Most helpful customer reviews
20 of 22 people found the following review helpful.
Good start; makes valid points; opens the door
By Neal J. Pollock
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. 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."
37 of 37 people found the following review helpful.
Prescription for the 21st Century
By Jeff Sutherland
Wisdom Publications has issued a new 2003 edition of the 1986 classic by Radmila Moacanin. In 22 pages, she provides with exquisite clarity the most concise summary available of Hinayana, Mahayana, and Vajrayana Buddhism. This compelling overview will provide both a novice and an experienced practicioner with a few insights, undoubtedly due to the depth of the author's insight. Tying the essence of Vajrayana Buddism to Jungian psychology has always been, in my view, the best way to articulate the experience of Tibetan diety practice to the Western mind. The Tibetan tankas used for meditative practice are not only beautiful works of art. They are powerful devices that can provide a window into an alternative reality. The encounter with a deity (or with a Jungian archtype) results in a stronger force which compels the practitioner to take another path. One no longer chooses a goal, it chooses him or her. The goal becomes the manifestation in practical reality of one's higher Self. Experienced initially as something "other," the Self embodied as the diety or archtype, shatters the conventional ego-centric view of the world and liberates the mind from self-imposed imprisonment.
The encounter with unconscious forces can be risky. Many Western teachers have recommended depth psychology and a thorough analysis as a prerequisite to the journey. At a minimum, it would help everyone to gain familiarity with unconscious contents and how to deal with them. Failing that, encountering deep feelings unexpectedly in the experience of daily life, as everyone does at one time or another, can be a disorienting experience. Fear and uncertainty can lead to negative actions or support of irrational idealism leading to failure or destruction of life and relationships, while positive acceptance can lead to transformation, caring, love, and reconciliation. Jungian psychology can prepare one for deity meditation and the rapid path of Vajrayana Buddhism, help smooth out the bumps in the road along the way, and train one for the inevitable life-changing forces encountered at the most unexpected times. Jung's vision is timeless:
"Every individual needs revolution, inner division, overthrow of the existing order, and renewal, but not by forcing them on his (or her) neighbours under the hypocritical cloak of Christian (or other religious) love or the sense of social responsibility or any of the other beautiful euphemisms for unconcious urges to personal (or collective) power. Individual self-reflection, return of the individual to the ground of human nature, to his (or her) own deepest being with its individual and social destiny - here is the beginning of a cure for that blindness which reigns at the present hour." [Jung. Two Essays on Analytical Psychology. p. 5.]
6 of 7 people found the following review helpful.
Quite essential
By Bodhi Heeren
While it has become 'popular' to emphazise Jung's gross misunderstandings of Eastern spirituality this book focus is on the obvious parallels between Jung's psychology and the tantric Buddhism of Tibet.
The tantrics use of contemplation on archetypical symbols (gods,godesses, daikinis a.o.)and the basic attempt to overcome the Ego and open up to our deeper, inner truth are ofc central in this aspect. But although Moacanin downplays the divergences it's clear that the central concept of Enlightenment was completely foreign and adverse to Jung.
It's definitely certified that this small, well written and highly condensed book has been reprinted several times since it's release in 1986. Scholary and at the same time personal and based on experience.
A worthy and essential read especially as an introductory work to this fascinating topic. Helping towards more profound understanding of the spiritual aspects of Jung's work.
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