1 [Originally published in Prabuddha Bharata (Calcutta), February 1936, Shri Ramakrishna Centenary Number, Sec. III, in a translation by Cary F. Baynes, upon which the present translation is based.—EDITORS.]
2 [The German Psychiatrist J. H. Schultz. The Reference is to his book Das autogene Training (Berlin, 1932).—EDITORS.]
1 [Originally published as a foreword to Suzuki, Die grosse Befreiung: Einführung in den Zen-Buddhismus (Leipzig, 1939). The Suzuki text had been translated into German by Heinrich Zimmer from the original edition of An Introduction to Zen Buddhism. The foreword by Jung was published in an earlier translation by Constance Rolfe in a new edition of the Suzuki work (London and New York, 1949).—EDITORS.]
2 The origin of Zen, as Oriental authors themselves admit, is to be found in Buddha’s Flower Sermon. On this occasion he held up a flower to a gathering of disciples without uttering a word. Only Kasyapa understood him. Cf. Shuei Ohazama, Zen: Der lebendige Buddhismus in Japan, p. 3.
3 Introduction to Zen Buddhism (1949), p. 95.
4 Ibid., pp. 89 and 92f.
5 The Religion of the Samurai, p. 133.
6 “Zen is neither psychology nor philosophy.”
7 “In Ohazama, p. viii.
8 If in spite of this I attempt “explanations” in what follows, I am nevertheless fully aware that in the sense of satori I have said nothing valid. All the same, I had to make an attempt to manoeuvre our Western understanding into at least the proximity of an understanding—a task so difficult that in doing it one must take upon oneself certain crimes against the spirit of Zen.
9 Cf. Spamer, ed., Texte aus der deutschen Mystik des 14. und 15. Jahrhunderts, p. 143; Evans, Meister Eckhart, I, p. 438; William White, Emanuel Swedenborg, I, p. 243.
10 “There is no doubt that Zen is one of the most precious and in many respects the most remarkable [of the] spiritual possessions bequeathed to Eastern people.” Suzuki, Essays on Zen Buddhism, I, p. 264.
11 “Before a man studies Zen, to him mountains are mountains and waters are waters; after he gets an insight into the truth of Zen, through the instruction of a good master, mountains to him are not mountains and waters are not waters; after this when he really attains to the abode of rest, mountains are once more mountains and waters are waters.” Ibid., pp. 22f.
12 Religion of the Samurai, p. 123.
13 Ibid., p. 124.
14 Ibid., p. 132.
15 Theologia Germanica, ed. by Trask, p. 115.
16 Ibid., pp. 120–21.
17 There is a similar image in Zen: When a Master was asked what Buddhahood consisted in, he answered, “The bottom of a pail is broken through” (Suzuki, Essays, I, p. 229). Another analogy is the “bursting of the bag” (Essays, II, p. 117).
18 Cf. Suzuki, Essays, I, pp. 231, 255. Zen means catching a glimpse of the original nature of man, or the recognition of the original man (p. 157).
19 Cf. Evans, Meister Eckhart, p. 221; also Meister Eckhart: A Modern Translation, by Blakney, pp. 231f.
20 Suzuki, Introduction, pp. 93. S4.
21 “Its root is above, its branches below—this eternal fig-tree! … That is Brahma, that is called the Immortal.” Katha Upanishad, 6, 1, trans. by Hume, The Thirteen Principal Upanishads, p. 358.
22 John of Ruysbroeck, The Adornment of the Spiritual Marriage, p. 47. One can hardly suppose that this Flemish mystic, who was born in 1273, borrowed this image from any Indian text.
23 Ibid., p. 51.
24 P. 57, modified.
25 Ibid., p. 62, modified.
26 “O Lord … instruct me in the doctrine of the non-ego, which is grounded in the self-nature of mind.” Cited from the Lankavatāra Sutra, in Suzuki, Essays, I, p. 89.
27 A Zen Master says: “Buddha is none other than the mind, or rather, him who strives to see this mind.”
28 Galatians 2:20: “It is no longer I who live, but Christ who lives in me.”
29 Suzuki says of this change, “The old way of viewing things is abandoned and the world acquires a new signification … a new beauty which exists in the ‘refreshing breeze’ and in the ‘shining jewel.’” Essays, I, p. 249. See also p. 138.
30 From Der Cherubinischer Wandersmann. [Trans. by W. R. Trask (unpub.).]
31 “Satori is the most intimate individual experience.” Essays, I, p. 261.
A Master says to his pupil: “I have really nothing to impart to you, and if I tried to do so you might have occasion to make me an object of ridicule. Besides, whatever I can tell you is my own and can never be yours.” Introduction, p. 91.
A monk says to the Master: “I have been seeking for the Buddha, but do not yet know how to go on with my research.” Said the Master: “It is very much like looking for an ox when riding on one.” Essays, II, p. 74.
A Master says: “The mind that does not understand is the Buddha: there is no other.” Ibid., p. 72.
32 Essays, II, pp. 84, 90.
33 “Zen consciousness is to be nursed to maturity. When it is fully matured, it is sure to break out as satori, which is an insight into the unconscious.” Essays, II, p. 60.
34 The fourth maxim of Zen is “Seeing into one’s nature and the attainment of Buddhahood” (I, p. 18). When a monk asked Hui-neng for instruction, the Master told him: “Show me your original face before you were born” (I, p. 224). A Japanese Zen book says: “If you wish to seek the Buddha, you ought to see into your own nature; for this nature is the Buddha himself” (I, p. 231). A satori experience shows a Master the “original man” (I, p. 255). Hui-neng said: “Think not of good, think not of evil, but see what at the moment your own original features are, which you had even before coming into existence” (II, p. 42).
35 Bodhidarma, the founder of Zen in China, says: “The incomparable doctrine of Buddhism can be comprehended only after a long hard discipline and by enduring what is most difficult to endure, and by practising what is most difficult to practise. Men of inferior virtue and wisdom are not allowed to understand anything about it. All the labours of such ones will come to naught.” (Ibid., I, p. 188.)
36 This is more probable than one that is merely “complementary.”
37 This “necessity” is a working hypothesis. People can, and do, hold very different views on this point. For instance, are religious ideas “necessary”? Only the course of the individual’s life can decide this, i.e., his individual experience. There are no abstract criteria.
38 “When the mind discriminates, there is manifoldness of things; when it does not it looks into the true state of things.” Essays, I, p. 99.
39 See the passage beginning “Have your mind like unto space.…” Suzuki, Essays, I, p. 223.
40 Introduction to Zen Buddhism, p. 94.
41 In this connection I must also mention the English mystic, William Blake. Cf. an excellent account in Percival, William Blake’s Circle of Destiny.
42 The genius of the Greeks lay in the break-through of consciousness into the materiality of the world, thus robbing the world of its original dreamlike quality.
43 [Cf. above, par. 844.]
44 Faust, Part I, trans. by Wayne, p. 54.
45 Ibid., p. 44.
46 Introduction, p. 95.
47 “It is no pastime but the most serious task in life; no idlers will ever dare attempt it.” Suzuki, Essays, I, p. 27; cf. also p. 92.
48 Says a Master: “If thou seekest Buddhahood by thus sitting cross-legged, thou murderest him. So long as thou freest thyself not from sitting so, thou never comest to the truth.” Essays, I, p. 235. Cf. also II, p. 83f.
1 [Delivered as a lecture to the Schweizerische Gesellschaft der Freunde ostasiatischer Kultur, in Zurich, Basel, and Bern, during March–May 1943, and published as “Zur Psychologie östlicher Meditation” in the Society’s Mitteilungen (St. Gallen), V (1943), 33–53; repub. in Symbolik des Geistes (Zurich, 1948), pp. 447–72. Previously trans. by Carol Baumann in Art and Thought, a volume in honour of Ananda K. Coomaraswamy (London, 1948), pp. 169–79.
[The work of Heinrich Zimmer’s which the author refers to in the opening sentence was his Kunstform und Yoga im indischen Kultbild (1926), the central argument of which has been restated in his posthumous English works, particularly Myths and Symbols in Indian Art and Civilization (1946) and The Art of Indian Asia (1955). Cf. also the next paper in this volume.—EDITORS.]
2 In Buddhist Mahāyāna Sūtras (Sacred Books of the East, vol. 49), Part II, pp. 159–201, trans. by J. Takakusu, slightly modified.
3 Jambunadi = Jambu-tree. A river formed of the juice of the fruit of the Jambu-tree flows in a circle round Mount Meru and returns to the tree.
4 Cf. Symbols of Transformation, Part II, chs. 6 and 7, especially par. 510.
5 Cf. Psychology and Alchemy, fig. 61.
6 Cf. Stoeckli, Die Visionen des Seligen Bruder Klaus. Cf. also the sixth paper in this volume, pars. 474ff.
7 Cf. the first paper in this volume, pars. 136ff.
1 [Introduction to Heinrich Zimmer, Der Weg zum Selbst: Lehre und Leben des indischen Heiligen Shri Ramana Maharshi aus Tiruvannamalai (Zurich, 1944), edited by C. G. Jung. The work consists of 167 pages translated by Zimmer from English publications of the Sri Ramanasramam Book Depot, Tiruvannamalai India, preceded by a brief (non-significant) foreword and this introduction, both by Jung, an obituary notice by Emil Abegg of Zimmer’s death in New York in 1944, and an introduction to the Shri Ramana Maharshi texts by Zimmer.—EDITORS.]
2 Worte des Ramakrishna, ed. by Emma von Pelet, p. 77.
3 The Gospel of Ramakrishna, p. 56.
4 Ibid.