Examines the work of Carl Jung in relation to Eastern religion, the wisdom teachings of the Sophia, Sufi mysticism, and visionary spirituality • Reveals the spiritual values underlying the psychoanalytic theories of Carl Jung • Explores the role of the Gnostic Sophia with respect to Jung’s most controversial essay, “Answer to Job” • Presents new revelations about Sufi mysticism and its relationship to esoteric Buddhist practices • Shows how the underlying spiritual traditions of Islam, Judaism, and Christianity mesh with the spiritual teachings of Buddhism Henry Corbin (1903-1978) was one of the most important French philosophers and orientalists of the 20th century. In this collection of previously unpublished writings, Corbin examines the work of Carl Jung in relationship to the deep spiritual traditions of Eastern religion, the esoteric wisdom teachings of Sophia, the transformational symbolism of alchemy, and Sufi mysticism. Looking at the many methods of inner exploration in the East, including the path of the Sufi and Taoist alchemy, Corbin reveals how the modern Western world does not have its own equivalent except in psychotherapy. Expanding Jung’s findings in light of his own studies of Gnostic and esoteric Islamic traditions, he offers a unique insight into the spiritual values underlying Jung’s psychoanalytic theories. Corbin analyzes Jung’s works on Buddhism, providing his own understanding of the tradition and its relationship to Sufi mysticism, and explores the role of the Gnostic Sophia with respect to Jung’s most controversial essay, “Answer to Job.” He also studies the rapport between the Gnostic wisdom of Sophia and Buddhist teachings as well as examining Sophia through the lens of Jewish mysticism. Explaining how Islamic fundamentalists have turned their back on the mystic traditions of Sufism, Corbin reveals how totalitarianism of all kinds threatens the transformative power of the imagination and the transcendent reality of the individual soul. He shows how the underlying spiritual traditions of Islam, Judaism, and Christianity mesh with the spiritual teachings of Buddhism and reinforce the unity of the esoteric teachings of the world’s great religions. Comparing the imaginal realm with Jung’s archetypal field, he shows how we could transform the world by spiritualizing Jung’s methods, enabling us to transcend duality and make the created world divine.

The Swiss psychiatrist Carl Gustav Jung made a number of revolutionary contributions to modern Western psychology, and his pioneering work was greatly enhanced through his contact with Eastern religions, especially Tibetan Buddhism. In these esoteric traditions Jung discovered a holistic approach and a deep affinity for nature, and in the yogic and tantric disciplines he encountered a complex symbolic world that resonated with him deeply. Jung was particularly drawn to the highly articulated and intricate symbolism of Tibetan Tantra, which provided considerable support for his seminal theories on the universal archetypes and the collective unconscious. His cross-cultural and interdisciplinary engagement with Indo-Tibetan spirituality later proved instrumental in establishing the basis of the modern East-West dialogue in which the religions of the East — and in particular Buddhism — have become a central focus. Jung is also widely acknowledged as the father of transpersonal psychology, which, in seeking to integrate the wisdom traditions of East and West, stands at the forefront of contemporary studies in human consciousness and mysticism.

At first sight my book looks like a collection of essays. But there is a drama going on beneath the surface. The author is the narrator and the towering figure of C.G. Jung takes centre stage. Throughout the play Jung engages in dialogues and disputes with a number of philosophers, theologians and mystics. In the final act (the last three chapters) Jung encounters the great medieval Sufi master Ibn ‘Arabi. There are deep affinities between Jung and the Shaykh and these chapters are the merest beginning.

What have the Middle Ages got to do with us? For Jung, it seems, quite a lot, after all, he tells us: “I must catch up with a piece of the Middle Ages — within myself,” adding: “We have only finished the Middle Ages — of others.” In Wolfram von Eschenbach’s “Parzival” and the Grail as Transformation, Paul Bishop considers the significance for Jung of a masterpiece of medieval German literature, and a major work in the tradition of the legendary Holy Grail. Wolfram’s Parzival epic depicts a three-fold quest: for the hero’s identity, for vröude (“joy”), and for the mysterious Grail. In the course of this quest, Parzival himself is transformed from a fool into the lord of the Grail, and the power of the Grail brings about a collective transformation as well. This is the first volume in a series of books, examining key texts in German literature and thought that were, in Jung’s own estimation or by scholarly consent, highly influential on his thinking. The project of Jung and the Epic of Transformation consists of four titles, sequentially arranged to explore great works from a Jungian perspective and in turn to highlight their importance for interpreting The Red Book.

Realizing the Self is the absolute goal of Jungian psychology. Yet as a concept it is impossibly vague as it defines a center of our being that also embraces the mystery of existence. This work synthesizes the thousands of statements Jung made about the Self in order to bring it to ground, to unravel its true purpose, and to understand how it might be able to manifest.

A collection of essays on two important sources of spiritual and psychological insight. Includes Jung's essays on Buddhism and his correspondence with Buddhist Zen master Shin'ichi Hisamatsu.

Since its emergence in the nineteenth century, the Theosophical Society has wielded enormous influence across diverse fields, none more so than the study of religion. This volume explores this legacy in North America, Europe, and India, demonstrating its impact on the conceptualization of “religion” and its influence on methods of comparison. Unveiling overlooked entanglements, the volume challenges standard narratives in the history of religious studies and interrogates the deliberate neglect of theosophy’s influence in the “secular” academy. In doing so, the work confronts lingering ghosts, urging a reappraisal that enriches the study of religion and offers prescriptions for its future.