In this essay I interpret Jung’s later visions and dreams and his most complete description of the Self in light of Sri Aurobindo and the Mother’s teachings on Integral Yoga, with special reference to Overmind and Supermind consciousness. I compare and contrast Jung’s experiences and writings with the goal of becoming one with the Transcendent non-dual Reality accompanied by ego dissolution. Jung’s psychology of individuation requires a creative engagement with the world and not seeking or attaining the Transcendent non-dual Reality per se. The goal of individuation, rather, demands full consciousness of spiritual experiences and not dissolution of the ego. I argue that Jung’s later visions and dreams are most likely experiences of what Sri Aurobindo and the Mother referred to as Overmind consciousness, although their high numinosity and comprehensiveness as well as subsequent creative work opens up the possibility of him having come under the influence of the Supermind.
In this essay I discuss the significance of the number four  in both the Mother’s story of creation and Sri Aurobindo’s account of a Vedic creation myth. I relate this to the fact that Philemon, to whom Jung attributed superior insight, is clutching four  keys in Jung’s dream, drawing the conclusion that Philemon’s message involves the essential fourfold nature of the Self. Throughout the essay I amplify the nature of Philemon by referring to Metatron, the chief angel of the Judeo-Christian hierarchy of Angels, Merlin and the Fisher king of the Grail legend, and Indra of the Vedic pantheon of gods. I also observe that Jung notes that he eventually integrated Philemon along with a spirit of nature, who insists on concrete reality. I discuss the difficulty of psychologically moving from three  to four , that is from insight to wholeness involving incarnation of the Self in life.
I was stimulated to write this essay because of the heated discussion unleashed by Peter Heehs’ book, The Lives of Sri Aurobindo recently published in the United States. I argue that a complete picture of Sri Aurobindo as Avatar includes not only the Divine Consciousness, but his human instrumentality with its shadow side that was subjected to transformation. I indicate the nature of several shadow characteristics and experiences that he had to work through for the sake of humanity, as well as his comments on the nature and mission of the Avatar. I also discuss Jung’s view on the errors of Christianity in an attempt to introduce a warning on what could happen, or is happening, to some followers of Sri Aurobindo and the Mother and what is essential for the development of integral consciousness. Jung is particularly concerned with the fact that Christ is depicted as all light and stainless, without shadow in both his divine and human aspects.
This brief concept paper concerns general education at a College level. I differentiate between training and education where training involves teaching technique and a professional persona, and education involves the development of personality, in the final analysis, individuation, the progressive awakening and differentiation of one’s unique being. My search is for a synthesis between a Liberal Arts approach to education and a Progressive Humanist approach. I examine competency-based learning within the context of the spirit of the times. I subsequently explore the question of the forms of knowledge and education as initiation along with the mediaeval curriculum. The danger of fundamentalism in education is then explored and the need for genuine collaboration based on Eros. I argue for the need to base education on the nature of the psyche and psychological understanding.
In this paper I compare and contrast Jung’s view of the individuation process with regard to the individual’s role in the community and other Jungian influenced writers. I argue that Jung’s appreciation along with von Franz’s, is more all-inclusive than that of the other writers. It allows for both acceptance of the world as it is and its potential transformation through creative individuals.