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Looking Into Mind: an Undergraduate Course

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Looking Into Mind: an Undergraduate Course LOOKING INTO MIND: AN UNDERGRADUATE COURSE Victor Mansfield Hamilton,New York There is much concern about preparing students for the political, economic, and technological realities of the twenty-first century. This is laudable and my usual courses in physics and astronomy at Colgate University move in this direction. But in my Freshman Seminar, I have a goal even closer to my heart; I want to introduce students to the quest for Self-realization. On the way, I want to show them that the world does not exist the way it may appear and that the mind plays a mighty role in our experience. I also want to introduce them to modem Westerners, such as Carl Jung or the lesser known philosopher Anthony Damiani (1990), and the teachings of Lamas from ancient Himalayan cultures. the Finally, I want them to appreciate that although we can humbly mind learn from these great teachers, we must never lose our noblest plays birthright-our spiritual independence. a mighty Although I've written technical psychology papers (Mansfield & role Spiegelman, 1989; Spiegelman & Mansfield, 1990; Mansfield & Spiegelman, 1991; Mansfield, 1991) with eminent Jungians, my late teacher of seventeen years, Anthony Damiani, provided the foundation for my psychological understanding. And although I'm grateful for much help in understanding Tibetan Buddhism from scholars and internationally known teachers, Damiani's teaching influences all my technical Buddhist philosophy papers (Mansfield, 1989; 1990a; 1990b; 1991). His teachings are, never­ theless, quite practical. For example, he repeatedly told us he was an ordinary teacher and that " . the ordinary teacher is a shoemaker. Don't get carried away with his importance and don't turn him into a tin God. He is just an older student than you are" (Damiani, p. 184). Copyright © 1991 Transpersonal Institute The Journal of Transpersonal Psychology, 1991, Vol. 23, No.1 53 JUNGIAN PSYCHOLOGY The course began with the depth-psychology of Carl Jung. I emphasized his notion of individuation and how, through an appreciation of symbolism in our dreams, our waking fantasies, and our interactions with others in the world, we can get a glimpse or an intuition into a higher intelligence working in our lives. I explained how from this perspective, this intelligence orders OUf experience, meaningfully guides our development, and usually works unseen. Jung invites us to establish a dialogue with this inner guide and thereby obtain meaning and direction in life. For most students this was a new idea, but one that seemed instinc­ tively appealing to them. I also illustrated the role psychological projection plays in indi­ viduation. One day I asked the students to think of a person of the same sex whom they strongly disliked. They were to imagine vividly that person and then articulate precisely what qualities they found most offensive. most annoying in that person. Then they were to write these characteristics down, to be brutally honest, since no one else was going to see this list. I then explained that a strong negative emotional response to the psychological list of characteristics indicates those characteristics are primarily projection ours. We unconsciously project, on a person of the same sex, in what Jung calls the Shadow-the negative, darker, unadapted individuation part of our personality. No one liked this idea and the class erupted into an animated discussion. "But that person really is a braggart!" or "that person really is a liar!" I pointed out that we don't want to recognize or take responsibility for these negative parts of our personality. In fact. the other person may embody vanity, dishonesty, or another negative quality to some extent or another. However, since projection involves our emotions (the guarantee we are projecting), we can neither clearly see the person nor be free from our emotional response toward that person. Of course, projections also can be positive, such as when we fall in love. In either case, the students began to appreciate that projection is the first avenue to consciousness, our first experience of our unknown inner face, invariably seen in another person. They began to see how projections, being an important aspect of indi­ viduation, do not erupt randomly: there is an order and intelli­ gence in when and how they manifest. Projections reveal those aspects of our personality seeking to be known, needing work, requiring integration into our personality and expression in daily life. It is a great help in presenting this material, especially to eighteen-year olds just exploring their sense of authority, that there is no external authority telling us what psychological traits 54 The Journal of Transpersonal Psychology, 1991, Vol 23, No.1 need attention. The students appreciated that individuation does not rely primarily upon faith or someone else's revelation, but upon the cooperation between our honest effort and what lung calls the Self. I didn't analyze student dreams or talk in detail with them about projections and other personal psychological material. Neverthe­ less, their papers showed that some students were trying to get a direct experience ofthis ordering force, which seeks to give birth to that unique individual in the center of our being. We joked that the lab in the course goes on continuously, day and night except, perhaps, when we are in dreamless sleep. This section of the course stressed individuation because it sug­ gests that Self-realization is directed by a principle both immedi­ ately accessible and transcendent to the ego. Projection gets so much attention because of its immediate practical value and because philosophically it plays an important role later in the course. It is the first indication that things may not exist the way they appear and that our mind plays a critical role in determining our perceptions. TIBET AN BUDDHISM Time limitations did not permit a general survey of Buddhism, so policy I focused on Tibetan Buddhism. (Here Tibetan Buddhism is my of short-hand for the Middle Way Consequence School of Bud­ compassion dhism.) We began with a short book on the Dalai Lama that discusses how his policy of compassion with its application to daily life, politics, and the environment led to the Nobel Peace Prize he received in 1989.We also watched a one-hour video tape on the Dalai Lama. Because it is easier to identify with such a magnetic personality rather than the dry writing all too often found in Tibetan Buddhism, the students quickly found Bud­ dhism appealing, despite its foreignness. The freshmen and I deepened our study of universal compassion, learning that we were not to pursue our development merely to avoid the inevitable pains of earthly existence. The ideal is to seek our liberation primarily for the sake of others-a revolutionary idea, especially for a generation reared on a steady diet of "me first" propaganda. Like many topics in the course, it made us slightly uncomfortable, since we were aware of how far our behavior falls short of this lofty ideal. But a lovely thing about this school of Buddhism is its practical meditation and visualiza­ tion exercises that help any serious beginner cultivate a genuine concern for the welfare of all sentient beings. Such concern is a notable departure from the Jungian idea of individuation Looking into Mind: An Undergraduate Course 55 which, despite its virtues, can easily be misunderstood as self­ centeredness. We learned that the principle of reincarnation can be an important justification for practicing universal compassion and the virtue of equanimity toward all persons. Tibetan Buddhists claim that innumerable incarnations deeply interrelate us. For example, you, the reader, may have been my loving mother or worst enemy in a previous life! Therefore, the Tibetan Buddhists believe we should treat all persons in this life with the love owed our mother; while simultaneously, to avoid attachments, we must remember that even our most dearly beloved in this life may have been our worst enemy in a previous life. Reincarnation fascinated the students, but many found it difficult to accept. This wasn't a problem, since we were attempting to gain a sympathetic understanding of the ideas, not become followers of lung, the Buddha, or Damiani. We saw here a major difference between the psychological point a of view and the Buddhist discipline. According to the Buddhists, major when confronted with a person toward whom we feel hate, we are difference not to busy ourselves analyzing projections. By lung' s admis­ sion. the unconscious is inexhaustible-dissolve one projection and a dozen take its place. Rather than trying to put out a fire with gasoline, as Damiani would say. we are consciously to bring our mind into a positive state, to generate the sincere desire for that other person' s happiness and the causes of their happiness. A tall order, we all admitted, but one in harmony with the different goals of psychological wholeness and the attainment of the infi­ nite wisdom and compassion of Buddhahood. I spent a good deal of time showing that the intellectual justifica­ tion for universal compassion and the pivot of theory and practice is the principle of emptiness: that very feature of reality we believe is most essential, most characteristic-the independent or self-standing nature of all objects and subjects-is precisely what emptiness denies. Contrary to our deepest beliefs, all objects and subjects ultimately lack a separate, isolated existence indepen­ dent of each other and our knowing. It isn't that they do not exist and function, but rather that they do not independently or "inher­ ently" exist. Our false beliefs about inherently existent egos and objects are the foundation for all our attachments and aversions, for the power of samsara-the wheel of repeated births, suffer­ ings, old age, and death.
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