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Very few Indian scholars have developed or criticized Jung's studies in Eastern psychology and mysticism. Professor Vasavada's study, which does both, is therefore welcome. It is divided into three parts: a longish introduction, the translation of an ancient text from the Sakta cult, and a discussion of the relation between Indian mysticism and individuation. The Sakta text, whose translation comprised his dissertation for the diploma of the C. G. Jung Institute, is the story of the initiation of a prince who is cajoled, argued with, frustrated and indoctrinated—by his anima-like wife. The female uses her prestige to induce gullibility in him which she then exploits to achieve ‘right thinking’. This leads—we are told—to direct experience of the transcendent self. As a study in the omnipotence of fantasy it is interesting, but in claiming that the initiation goes beyond individuation Vasavada seems to be confusing issues.
The last section contains arguments against Jung's tenacious adherence to ‘the facts’. Vasavada considers it a failing of Jung's that he was not prepared to go beyond them and embrace mysticism. He also argues that the value of submitting to a Guru is such that analytical psychologists might follow the Eastern method with benefit. A further belief is that Indian initiations are better than Jungian analysis because they start their initiations in childhood.
These arguments are all presented with persuasive lucidity; they are conséquently stimulating and they can help to rid us of some current fallacies. There is certainly a tendency amongst analytical psychologists to lay excessive stress on what are conceived to be ‘facts’, and there is also proneness to neglect the need for submission in analysis, and so to the analyst as a personal figure, but it may be hoped that Vasavada will, in later editions, correct his mistaken belief that there is no child analysis being developed by analytical psychologists.
This book is also useful for Vasavada's clear acco