"The book is as vital today as it was the year it was written, still unmatched for the eloquence of its recognition and celebration of this inspiration of Indian art." --From the foreword This pioneering work opened C. G. Jung's eyes to the psychological and spiritual significance of the Indian mandala, and it remains the clearest introduction to the essence of Indian art and yoga for both the specialist and general reader. Heinrich Zimmer (1890-1943) was the first to identify the radical difference between Western classical and Indian art. His revolutionary approach to understanding the stylized, often sexual, sacred symbols of India was simply to take them on their own terms as techniques of spiritual transformation.

Millions of people practice some form of yoga, but they often do so without a clear understanding of its history, traditions, and purposes. This comprehensive bibliography, designed to assist researchers, practitioners, and general readers in navigating the extensive yoga literature, lists and comments upon English-language yoga texts published since 1981. It includes entries for more than 2,400 scholarly as well as popular works, manuals, original Sanskrit source text translations, conference proceedings, doctoral dissertations, and master's theses. Entries are arranged alphabetically by author for easy access, while thorough author, title, and subject indexes will help readers find books of interest.

The sheer wealth and dizzying diversity of Indian sculpture are celebrated in this second volume of the catalogue raisonne of the Los Angeles County Museum's collection. Nearly two hundred sculptures produced during eleven centuries are described. Of these, one-quarter of the pieces are part of the Nasli and Alice Heeramaneck Collection, while the remaining three-quarters have been acquired since 1970. This splendid collection, while not representing all the major styles of sculpture that flourished on the Indian subcontinent from 700-1900, is certainly one of the most comprehensive among American and European museums. Included are stone, metal, ivory, and wood sculptures from fourteen states and territories of India and from Pakistan and Afghanistan. Organized by regions--Central and Western, Eastern, and Southern India, and the Northwest--the catalogue contains detailed descriptions and illustrations of the 188 sculptures, many with details or multiple views, for a total of 259 illustrations--251 in duotone and halftone and 8 in color.

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Heinrich Zimmer (1890-1943) is best known in the English-speaking world for the four posthumous books edited by Joseph Campbell and published in the Bollingen Series: Myths and Symbols in Indian Art and Civilization, Philosophies of India, The Art of Indian Asia, and The King and the Corpse. These works have inspired several generations of students of Indian religion and culture. All the papers in this volume testify to Zimmer's originality and to his rightful place in that small group of great scholars who were part of the first generation to confront the end of European empires in India and the rest of Asia. In her introduction, Margaret Case contrasts Zimmer's approach to India with that of Jung. There follow two recollections of Zimmer, one by his daughter Maya Rauch, the other by a close friend and supporter in Germany, Herbert Nette. Then William McGuire describes Zimmer's connections with Mary and Paul Mellon and with the Jungian circles in Switzerland and New York. A brief talk by Zimmer, previously unpublished, describes his admiration for Jung. Wendy Doniger picks up the question of Zimmer's intellectual legacy, especially in the light of Campbell's editorial work on his English publications. Gerald Chapple raises another question about how his influence was felt: the division between what is known of his work in the German-and the English-speaking worlds. Kenneth Zysk then summarizes and analyzes his contribution to Western knowledge of Hindu medicine; Matthew Kapstein evaluates his place in the West's appreciation of Indian philosophy; and Mary Linda discusses his contributions to the study of Indian art in the light of A. K. Coomaraswamy's work and more recent research. Originally published in 1994. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Working with Bengali mentors, especially his close friend A. B. Ghose, Sir John Woodroffe became the pseudonymous orientalist Arthur Avalon, famous for his tantric studies at the beginning of the twentieth century. Best known for The Serpent Power, the book which introduced 'Kundalini Yoga' to the western world, Avalon turned the image of Tantra around, from that of a despised magical and orgiastic cult into a refined philosophy which greatly enhanced the prestige of Hindu thought to later generations of westerners. This biographical study is in two parts. The first focuses on Woodroffe's social identity in Calcutta against the background of colonialism and nationalism - the context in which he 'was' Arthur Avalon. To a very unusual degree for someone with a high position under the empire, Woodroffe the British High Court Judge absorbed the world of the Bengali intellectuals of his time, among whom his popularity was widely attested. His admirers were attracted by his Indian nationalism, to which his tantric studies and supposed learning formed an important adjunct. Woodroffe's friend Ghose, however, was the chief source of the textual knowledge in which the 'orientalist' scholar appeared to be deeply versed. The second part of this study assesses Woodroffe's own relationship to Sanskrit and to the texts, and highlights his very extensive but gifted use of secondary sources and the knowledge of Ghose and other Indian people. It examines the apologetic themes by which he and his collaborators made Tantra first acceptable, then fashionable. Partly because of his mysterious pseudonym, Woodroffe acquired a near legendary status for a time, and remains a fascinating figure. This book is written in a style that should appeal to the general reader as well as to students of Indian religions and early twentieth century Indian history, while being relevant to the ongoing debate about 'orientalism'.

The saga of the seventh-century Chinese monk Xuanzang, who completed an epic sixteen-year journey to discover the heart of Buddhism at its source in India, is a splendid story of human struggle and triumph. One of China's great heroes, Xuanzang is introduced here for the first time to Western readers in this richly illustrated book.

"Kundalini yoga presented Jung with a model of something that was almost completely lacking in Western psychology--an account of the development phases of higher consciousness.... Jung's insistence on the psychogenic and symbolic significance of such states is even more timely now than then. As R. D. Laing stated... 'It was Jung who broke the ground here, but few followed him.'"--From the introduction by Sonu Shamdasani Jung's seminar on Kundalini yoga, presented to the Psychological Club in Zurich in 1932, has been widely regarded as a milestone in the psychological understanding of Eastern thought and of the symbolic transformations of inner experience. Kundalini yoga presented Jung with a model for the developmental phases of higher consciousness, and he interpreted its symbols in terms of the process of individuation. With sensitivity toward a new generation's interest in alternative religions and psychological exploration, Sonu Shamdasani has brought together the lectures and discussions from this seminar. In this volume, he re-creates for today's reader the fascination with which many intellectuals of prewar Europe regarded Eastern spirituality as they discovered more and more of its resources, from yoga to tantric texts. Reconstructing this seminar through new documentation, Shamdasani explains, in his introduction, why Jung thought that the comprehension of Eastern thought was essential if Western psychology was to develop. He goes on to orient today's audience toward an appreciation of some of the questions that stirred the minds of Jung and his seminar group: What is the relation between Eastern schools of liberation and Western psychotherapy? What connection is there between esoteric religious traditions and spontaneous individual experience? What light do the symbols of Kundalini yoga shed on conditions diagnosed as psychotic? Not only were these questions important to analysts in the 1930s but, as Shamdasani stresses, they continue to have psychological relevance for readers on the threshold of the twenty-first century. This volume also offers newly translated material from Jung's German language seminars, a seminar by the indologist Wilhelm Hauer presented in conjunction with that of Jung, illustrations of the cakras, and Sir John Woodroffe's classic translation of the tantric text, the Sat-cakra Nirupana. ?