The Meaning of Happiness

NOTES

INTRODUCTION

1.The Secret of the Golden Flower, Wilhelm and Jung (New York and London, 1931), p. 83.

2.Here and throughout, the word “life” should not be understood simply in its biological sense, as the vital force which imparts movement to organic bodies. Nor should it be understood as a force which pervades things and moves them while remaining essentially different from them. I use the commonplace word because for many people it has more concrete meaning than the word “God.” It should be understood in the same sense as the Chinese word “Tao.” William McDougall once asked a Chinese exactly what he meant by “Tao.” The Chinese took him out to the balcony and asked, “What do you see?” “I see a street and houses and people walking and streetcars passing.” “What more?” “There is a hill.” “What more?” “Trees.” “What more?” “The wind is blowing.” The Chinese extended his arms and exclaimed, “That is Tao!” In other words, life is the whole universe as it is now. In this sense the universe should not be considered as just the sum of all things, but as a whole which is greater than the sum of its parts. That is to say, the universe or life is an organic unity from which all individual things derive their meaning and to which they must be referred if they are to be understood. For individual things can have neither existence nor meaning if they are unrelated. See the section on Taoism in ch. 6, and cf. my Legacy of Asia (Chicago, 1938), pp. 72–75.

3.Mu-mon-kwan, vii. I am indebted for this translation to the Rev. Sokei-an Sasaki. (See note 19, ch. 6.)

CHAPTER ONE

1.Brahman as the Self is not quite the same as the usual concept of a World Soul, for Brahman is not the soul of the universe as opposed to its body or physical form and substance. Brahman is rather the wholeness of the universe from which all its parts are derived, and which indeed is each single part. See the section on Vedanta in ch. 6.

2.See his South American Meditations, ch. 2.

3.Luke 15:11–32.

4.Cf. Gooch and Laski, English Democratic Ideas in the Seventeenth Century (New York, 1927).

5.Psychoanalysts have never claimed that the unconscious is anything more than a working hypothesis. They have not insisted on its existence as a particular entity in either the bodily or mental aspects of man. But as a hypothesis it has proved of such value in psychological healing that it seems to matter little whether there is in fact an unconscious or not. It is probable that the unconscious would be described more correctly as a process than as an entity, i.e., the process of not being aware of certain operations, tendencies, and impulses that belong to our nature, revealing themselves in indirect or rationalized forms, or not at all.

6.Jung does not admit that he is a mystic, for he is at pains, and rightly, to emphasize the strictly scientific method of his inquiry—insofar as psychological or any other kind of healing can be a science. For his view of the unconscious see Two Essays on Analytical Psychology (New York, 1928), p. 94 et seq. Also The Integration of Personality (New York, 1939), ch. 1.

7.Maya is often translated incorrectly as “illusion”—a purely negative rendering which does not give the full meaning. Maya is the creative power of Brahman.

8.From Fetish to God in Ancient Egypt, E. A. Wallis Budge (London, 1934), p. 15.

9.I follow the translation by H. A. Giles in his Chuang Tzu (Shanghai, 1926), p. 282.

10.An interesting study of some of these figures will be found in Rom Landau’s God Is My Adventure (New York, 1936).

11.Patanjali’s Yogasutra, 2, vi.

CHAPTER TWO

1.A remarkable analysis of this confusion is the first chapter of Nicolas Berdyaev’s Freedom and the Spirit (London, 1935), esp. p. 15. “Spirit,” he writes, “is by no means opposed to flesh; rather, flesh is the incarnation and symbol of spirit.”

2.A refreshingly different interpretation of this doctrine will be found in Berdyaev, ibid., pp. 40–41.

3.Psalm 139:7–12.

4.Mu-mon-kwan, xxvi.

5.See Zimmer, Kunstform und Yoga (Berlin, 1926).

CHAPTER THREE

1.Chapter 5, p. 182. The whole of this chapter is particularly suggestive.

2.Romans 7:5–9.

3.Interpretation of the Bible on these points is not easy because of an inconsistent use of words. Note the apparent contradiction: “For God so loved the world…” (John 3:16) and “If any man love the world, the love of the Father is not in him” (1 John 2:15). The Greek άγαπη is used in both instances.

4.Cf. Friedrich Spiegelberg’s Religion of Non-Religion (London, 1938), pp. 14–16.

5.Tathata is usually translated as “Suchness” (Suzuki). Some people might prefer “Reality,” though “Suchness” is rather more demonstrative if less euphonious.

6.Trans. Juan Mascaro, Himalayas of the Soul: Translations from the Sanskrit of the Principal Upanishads (London and New York, 1938), p. 89.

7.See below, ch. 8.

8.Ibid., p. 183.

9.For a fuller development of this theme see my Legacy of Asia (Chicago, 1938).

10.For a much fuller treatment of this subject see Jung’s commentary to The Secret of the Golden Flower, Wilhelm and Jung (London and New York, 1931).

11.Meister Eckhart’s Sermons, trans. Claud Field (London, n.d.), pp. 19–20.

12.See Asiatic Mythology, J. Hackin and others (London, 1932), facing p. 434. The actual painting is in the Musée Guimet.

13.Theurgia, or the Egyptian Mysteries, Iamblichus, trans. Alexander Wilder (London and New York, 1911), p. 35.

14.Cf. Secret of the Golden Flower, pp. 90–91.

CHAPTER FOUR

1.See Jung’s Integration of Personality, ch. 3, “Archetypes of the Unconscious.” For the mana-personality, see Two Essays on Analytical Psychology, p. 252 et seq. A more popular account will be found in Frances G. Wickes’s Inner World of Man (New York, 1938).

2.Cf. Sigmund Freud, Leonardo da Vinci.

3.See G. R. Heyer, The Organism of the Mind (London, 1933); H. Prinzhorn, Psychotherapie (Leipzig, 1930); J. A. Hadfield, Psychology and Morals (London, 1936); E. Graham Howe, I and Me (London, 1935) and War Dance (London, 1937); Beatrice Hinkle, The Recreating of the Individual (New York, 1923). The Pastoral Psychologists, who have now formed an organization in London known as the Guild of Pastoral Psychology, are chiefly interested in promoting an understanding of psychotherapy among ministers of religion. To date they have done some particularly valuable work, including the publication of the following papers: H. Westmann, The Old Testament and Analytical Psychology; James Kirsch, The Religious Aspect of the Unconscious; W. H. Peacey, Pastoral Psychology and the Gospel; C. G. Jung, The Symbolic Life (for private circulation only). Their headquarters are at St. George’s Institute, Broadbent Street, London, W. 1.

4.Detailed descriptions of the individuation process will be found in Jung’s Two Essays on Analytical Psychology and more particularly in The Integration of Personality.

5.Oriental mandala are chiefly of Buddhist origin, being widely used by Lamaist Buddhism and the Shingon sect in Japan. Examples will be found in Zimmer’s Kunstform und Yoga, in the Musée Guimet publication Asiatic Mythology, in Oberlin and Matsuo’s Sectes Bouddhiques Japonaises, pp. 111–12 and in Waddell’s Buddhism of Tibet. Western mandala were much used by the alchemists, and several examples will be found in Manley Hall’s Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolical Philosophy (San Francisco, 1928). More modern mandala drawn by Western people will be found in Wilhelm and Jung’s Secret of the Golden Flower, in F. G. Wickes’s Inner World of Man, in Heyer’s Organism of the Mind, and in Jung’s Integration of Personality.

6.See Hearn’s Glimpses of Unfamiliar Japan, vol. II, ch. 9.

7.The Secret of the Golden Flower (text).

8.Cf. Jung’s essay on this question in his Modern Man in Search of a Soul (New York and London, 1933).

9.See D. T. Suzuki’s Manual of Zen Buddhism (Kyoto, 1935), also his Essays in Zen Buddhism, vol. I (London and Kyoto, 1927).

10.For further observations on the individuation process, see below, ch. 8.

11.From ch. 1 of the Tan-ching or “Platform Sutra”—the life and teachings of Hui-neng (also spelled Wei-lang), the sixth patriarch of the Ch’an or Zen school of Buddhism in China. Translations are: Sutra of the Sixth Patriarch, by Wong Mow Lam (Shanghai, 1930), an edited version of which is to be found in Dwight Goddard’s Buddhist Bible, 2nd ed. (Thetford, Vt., 1938). Cf. also Mu-mon-kwan, xxiii.

12.See Jung’s Modern Man in Search of a Soul, ch. 5, “The Stages of Life.” Cf. also my Legacy of Asia, pp. 28–29.

13.Le Kama Soutra de Vatsyayana, trans. Isidore Liseux (Paris, 1885). An English version is The Kama Sutra of Vatsyayana, Hindu Kama Sastra Society (Benares, 1883).

14.The following excerpts from the Tao Te Ching are from the translation by Ch’u Ta-kao (London, 1937). This same translation appears in its entirety in Ballou’s Bible of the World (New York, 1939).

15.See Suzuki’s essay “Ignorance and World Fellowship” in Faiths and Fellowship, ed. D. A. Millard (London, 1936), p. 40.

CHAPTER FIVE

1.Cf. Goethe in his Fragment on Nature, “She is frivolity itself, but not for us, who have been made to see her as of the greatest importance.”

2.Job 38:7.

3.Freedom through abandonment is man’s sharing the nature of God. Cf. Berdyaev, “The world is the symbol of that which transpires within the spiritual sphere, the reflection of God’s ‘abandon’ as fulfilled in the spirit.” Freedom and the Spirit, p. 33.

4.A fascinating study of this infinite regression as a psychological problem is Graham Howe’s War Dance: A Study in the Psychology of War (London, 1937).

5.Cf. Suzuki in Faiths and Fellowship, p. 41. Here he describes sunyata or “no-thing-ness” (a Buddhist description of the Absolute) as byodo (unity) in shabetsu (diversity). He says, “The discrete and yet continuous state of existence is described by Buddhist philosophers as ‘Byodo in Shabetsu and Shabetsu in Byodo.’”

6.Cf. James’s Varieties of Religious Experience (New York and London, 1929), pp. 205–16.

7.Cf. Plotinus, “that which mind, when it turns back, thinks before it thinks itself.”

8.Matthew 6:27–30.

9.It is important to distinguish between the Jewish and the Hebraic traditions. Postcaptivity Judaism suffered much loss of spirit from its slavery to the letter of the law, but this slavery is not to be found in the major prophets such as the second Isaiah. In Christ’s time Judaism had captured the priesthood of Jerusalem completely, and the Hebrews of the older tradition were despised.

CHAPTER SIX

1.The following excerpts are from Juan Mascaro’s Himalayas of the Soul: Translations from the Sanskrit of the Principal Upanishads (London and New York, 1938).

2.Cf. Deussen’s Outline of the Vedanta (London and New York, 1907). “This soul in each one of us is not a part of Brahman nor an emanation from him, but it is, fully and entirely, the eternal and indivisible Brahman itself.” p. 1.

3.Vita e Dottrina, p. 36, also cap. xiv. See too Evelyn Underhill’s Mysticism (London, 1930), pp. 129 and 396.

4.Shakti and Shakta, Sir John Woodroffe (Madras and London, 1929).

5.Secret of the Golden Flower (text).

6.Cf. René Guenon’s Man and His Becoming According to the Vedanta (London, 1928), pp. 232–35. With regard to “meditation” in the sense used here, an interesting quotation is found in the Chandogya Upanishad, 7. vi: “Meditation is in truth higher than thought. The earth seems to rest in silent meditation: and the waters and the mountains and the sky and the heavens seem all to be in meditation.”

7.Shakti and Shakta, p. 28 et seq.

8.In recent years Mrs. Rhys Davids has set herself the difficult task of separating the gold from the dross in the Pali Canon. On the whole her work has been remarkably successful, although there are some occasions when her reasoning seems a little wishful. No one, however, has been able to offer any satisfactory refutation of her claims. Her scholarship is most thorough and I recommend study of her Outlines of Buddhism (London, 1934), and her Manual of Buddhism (London, 1932), as well as all recent works including revisions of books published before 1918. A short comprehensive survey of this aspect of her work is What Was the Original Gospel in Buddhism? (London, 1938).

9.See The Book of the Gradual Sayings, III, trans. E. M. Hare (London, 1934). There is a particularly interesting passage on p. 237. A Brahmin says to the Exalted One, “This is my avowal, this my view: There is no self-agency; no other-agency.” The Buddha replies, “Never, Brahmin, have I seen or heard of such an avowal, such a view. Pray, how can one step onwards, how can one step back, yet say: There is no self-agency; no other-agency?” Cf. also Gradual Sayings, I: “Thou scorn’st the noble self, thinking to hide the evil self in thee from self who witnessed it.” The Self of the Upanishads is often described as the Witness or the Spectator. Another passage from the Maha-Parinibbana Sutta is worth considering: “Live ye as they who have the self as a lamp, a refuge.”

10.Tevigga Sutta, 43. See Buddhist Suttas, trans. T. W. Rhys Davids, vol. XI of the Sacred Books of the East (Oxford UP, 1900), p. 186.

11.See Suzuki’s Essays in Zen Buddhism, vol. I, ch. 4.

12.The Lankavatara Sutra, trans. D. T. Suzuki (London, 1932). An edited version of this translation is in Dwight Goddard’s Buddhist Bible in the second edition of which the passage quoted will be found on p. 292.

13.See Goddard’s Buddhist Bible, pp. 352 and 356.

14.Saptasatika-prajnaparamita Sutra, 232–34. A remarkably suggestive quotation from this sutra will be found in Suzuki’s Essays in Zen Buddhism, vol. II, pp. 251–52n.

15.But see Arthur Walley’s Way and Its Power (London, 1935), p. 101 et seq., also pp. 86 and 99. He gives the date of the Tao Te Ching as c. 240 BC, and believes that it only became connected with Lao Tzu at a later date.

16.See Secret of the Golden Flower, p. 142, also Integration of Personality, p. 305.

17.Analects, 7. xvi.

18.Chuang Tzu, 2.

19.Unfortunately there is no published translation of the Rinzai Roku (ch. Lin-chi Lu), but I am most indebted to Sokei-an Sasaki, Abbot of Jofuku-in, for the loan of an unfinished translation of the work which will ultimately appear in book form.

20.The Gateless Gate, trans. Nyogen Senzaki and Saladin Reps (Los Angeles, 1934).

21.See Wieger’s Histoire des Croyances religieuses en Chine, pp. 517–28.

22. This passage is from Suzuki’s rendering of the commentary to the last of the “Ten Oxherding Pictures.” See his Manual of Zen, p. 161.

CHAPTER SEVEN

1.De Incarnatione, Verbi, 1, cviii.

2.Meister Eckhart’s Sermons, p. 32. The whole passage reads: “If my eye is to discern color, it must itself be free from all color. The eye with which I see God is the same with which God sees me. My eye and God’s eye is one eye, and one sight, and one knowledge, and one love.”

3.Cf. Fritz Wittels’s Freud and His Time (New York, 1931), pp. 133–34.

4.Cf. the following from the Saptasatika: “O Sariputra, to commit the offences is to achieve the inconceivable, to achieve the inconceivable is to produce Reality. And Reality is non-dual. Those beings endowed with the inconceivables can go neither to the heavens, nor to the evil paths, nor to Nirvana.…Both the offences and the inconceivables are of Reality, and Reality is by nature non-dual.…In the real Dharmadhatu (Realm of the Law) there is nothing good or bad, nothing high or low, nothing prior or posterior.” Trans. Suzuki.

5.Fragments of a Faith Forgotten, G. R. S. Mead (London, 1931), p. 223.

CHAPTER EIGHT

1.For a full account of the four functions see Jung’s Psychological Types (London, 1923; New York, 1933), esp. ch. 10, sec. 11.

2.Cf. Jung’s Psychology and Religion (New Haven, 1938), ch. 3. Also his Integration of Personality, chs. 2 and 4.

3.Meister Eckhart’s Sermons, p. 57.

4.Cf. Acts of John, 96. “If thou hadst known how to suffer, thou wouldest have been able not to suffer. Learn thou how to suffer, and thou shalt be able not to suffer.” The translation is by M. R. James in his Apocryphal New Testament (Oxford UP, 1924), p. 254.

5.Ibid., p. 54.

6.Acts of John, 95.

7.Paradiso, 33, cxxxix–cxlv. The translation is by Melville B. Anderson in his Divine Comedy of Dante Alighieri, copyright 1921 by the World Book Company, Yonkers, New York.