We are still too much a part of the story of what is happening to religious consciousness to assess its meaning.

[T]he formless self is free from all suffering even as it compassionately ‘takes on’ the suffering of all.

[S]urely the mysterious inner world of the psyche as such still offers an important forum where religions can meet, leaving their dogmas at the door, and pursue together the elusive quest for a common humanity that transcends religious differences.

In our normal, everyday forms of consciousness, we suffer form what [William] James calls a 'lifelong habit of inferiority to our full self.' Insofar as the self that encases the seed of a wider consciousness like a husk is seen as 'conventionally healthy,' cracking it open to uncover the higher part leaves the individual exposed to neurosis; but then, as James reminds us and as Jung himself knew, this may well be the chief condition for receptivity to these higher realms.

Scientism proposes that scientific investigation is nothing more than the accumulation of ‘facts’. The question thus arises: what actually are ‘facts’? They are not simply existing there, waiting for scientific investigation. Only a little phenomenological reflection reveals that they show themselves as facts because of the construction of, or at least the correlation with, what is usually called mind.Mind thus is a fundamental fact. It is psychology that reveals this truth.

At a first glance, medical psychology seems to have nothing to do with religion. But at its depth it provides a new, though at the same time primordial, perspective on what should be the subject matter of religion. It is both a criticism and an approval of religion. It is in and through the soul that problems of the world reveal themselves as world problems.

[T]here are more and more Western scholars who [...] strive to experience Buddhism directly in the Eastern countries where it has long been a central element of cultural tradition. They must be clearly distinguished from those Westerners who, unable or unwilling to confront themselves with their own Western tradition, frivolously escape to any different world.

[W]hat would be more reliable than the East and the West? Perhaps a concept of the world, the universe, or the cosmos. Our age can be characterized by the growing consciousness of the world as a whole. Our historical era is in essence cosmological.

Everything in the cosmos now proves to be relative. Nothing is autonomous in itself. All things in the world betray their interdependence with each other. Metaphysics ceases to be an abstract system of thought and becomes an experiential reality. Not beings in the world but the world itself comes to be questioned.