Part One: The Middle Pillar - iPage

The Two Pillars of the Temple 5
The psychologies of the past may be summarized by the use of
the words yoga and magic. The subject of yoga has already been
excellently dealt with by several able and competent writers, requir-
ing therefore but little mention here. Such a book as Yoga and Western
Psychology by Geraldine Coster must certainly take its place hstori-
cally as a genuine and first-rate contribution to the progress of ana-
lytical psychology. There is also the compilation of the Buddhst
Lodge Concentration and Meditation, a handbook on that subject of
great merit.1 A number of modem psychologists have also examined
the subject of yoga and meditation as a whole, and have found much
that is sympathetic to and explanatory of their own systems. And
furthermore, the mystical systems posit a goal and a general schema
whch expand the rather hazy and indeterminate character of a very
large part of our psycho-therapeutic systems.
Analytical psychology and magic comprise in my estimation
two halves or aspects of a single techrucal system. Just as the body
and mind are not two separate units, but are simply the dual man-
ifestations of an interior dynamic "somethmg," so psychology and
magic comprise similarly a single system whose goal is the inte-
gration of the human personality. Its aim is to unify the different
departments and functions of man's being, to bring into operation
those which previously for various reasons were latent. Inciden-
tally, its techruque is such that neurotic symptoms which were too
insistent upon expression either become eliminated or toned down
by a process of equilibration.
It will be obvious, then, that by magic2 we are not considering
a theatrical craft or jugglery-and certainly not that mediaeval
superstition whch was the chld of ignorance begotten by fear and
terror. These definitions should be expunged from our thinking.
For centuries magic has been quite erroneously associated with
such pathologies as witchcraft3 and demonolatry4 due to the
duplicity of charlatans and the reticence of its own so-called
authorities. Even today, the custodians of this knowledge, harassed
by personal problems and more especially by their own power
complex are still adamant in their traditional refusal to circulate a
more accurate description of the nature of magic. Possibly even
they have lost all understanding of its principles. No wonder is it