I sware to God, if anyone tries replying to this thread saying Jung did not derive his theories from the eastern concepts of karma, samskara, and the implication of reincarnation after reading the below, I am going to slit my wrist.
"Jung believed the human subconscious contains inherited memories from previous generations. These collective memories, as well as the personal experience of the individual, consistute his or her own soul. Jung regarded human beings in the twentieth century as being alienated from these useful collective memories."
(The Western Heritage Since 1300, p. 870)
It is apparent that Jung drew heavily upon the Eastern religious concept of Atman in the formulation of his concept of the Self. If the Self is for Jung a sort of sun in a solar model around which other characters of the psyche revolve, such as the ego, anima, and shadow, then the archetypes would correspond to the primordial stuff of which the sun and all the other planets are composed.Jung elaborated his pivotal theory of the archetype throughout his life's work. In the Eastern tradition of yoga, Jung found corroboration of his own theories. Coward argues that Jung uses the term yoga to mean a way of life involving both psychology and philosophy. Jung's interest "from the beginning was not with Patanjali's technical definitions but with the spiritual development of the personality as the goal of all yoga" (Coward, p. 3). In October of 1932 Jung gave a series of seminars on chakra symbolism of Tantra Yoga entitled A Psychological Commentary on Kundalini Yoga. In an attempt to define samskara, memory trace, to his Western audience, he likens it to "...our idea of heredity...also, our hypothesis of the collective unconscious" (Kundalini, p. 8). In later editions of On the Psychology of the Unconscious, he placed a footnote at the end of a description of the collective unconscious where he describes it as containing the "...legacy of ancestral life, the mythological images: these are the archetypes..." and calls it "a deliberate extension of the archetype by means of the karmic factor...(which is) essential to deeper understanding of the nature of an archetype" (CW, Vol. 7, p. 118n). Elsewhere Jung states that "we may cautiously accept the idea of karma only if we understand it a psychic heredity in the very widest sense of the word. Psychic heredity does exist--that is to say, there is inheritance of psychic characteristics such as predisposition to disease, traits of character, special gifts, and so forth" (CW Vol. 11, p. 845). Jung continured to refute the notion of a personal karma since "the main bulk of life is brought into existence out of sources that are hidden to us. Even complexes can start a century or more before a man is born. There is something like karma" ("Letters", p. 436). Only later in his life did he begin to accept the possibility of a personal karma, more specific in its implications to a person's destiny than the collective attributes he had always assigned to it in helping him see corroboration of his theory of the collective unconscious in other religions. Jung connects the collective unconscious, ancestral memories and as yet unfilled out archetypal images with a sort of collective karma.
Although Jung openly credits karma theory as influencing his theories of the archetype, Coward aptly points out that little recognition is given to this major Eastern influence by either Jacobi, Jung's sytematizer, or Jungian scholars ...this apparent attempt to hide or ignore the Eastern content in Jung's archetype may be...a fear among Jungians that such an admission would make their already suspect psychology even less acceptable to the mainstream of Western psychology (Coward, p. 98).Jung offers a rebuttal to those who would criticize his theory by wondering "what sort of idea my critics would have used to characterize the empirical material in question" (CW Vol. 7, p. 18n). Later in life Jung's dreams gave him evidence pointing to his own reincarnation. It was the evidence of his own dreams, plus those of a close acquaintance, which led to a very positive assessment of Indian karma and rebirth theory in the last years before his death. In Memories, Deams, Reflections, in the chapter entitled, "On Life after Death," Jung states, "I could well imagine that I have lived in former centuries and there encountered questions I was not yet able to answer; that I had to be born again because I had not fulfilled the task that was given to me. When I die, my deeds will follow along with me - that is how I imagine it" (Memories, p. 318). Jung believed that his purpose this lifetime was to bring the shadow to the Christian archetype. In striving throughout his life to portray the image of god as containing both evil and good, Jung sought to bring a union of the opposites to our Western consciousness so as to avoid the physical playing out upon our lives of the Judeo-Christian god's inherent imbalance.http://www.deekaypages.com/samskara/default.htm
'Samskara' is a Sanskrit word, which means to improve, to purify, to refine and to make perfect. In short, the process by which all impurities in man are removed and positive qualities are developed is known as Samskara. It may be called a sacrament rather than a religious rite or ceremony. The number and methods of Samskaras are discussed in the 'Gruhya Suthras'. Samskaras are popularly known to be 16 in number as in the word 'Shodasha Samskara.'
Garbhadana, Pumsavana, Seemanthonnayana, Jathakarma, Namakarana, Nishkramana, Annaprashana, Karna Vedhana, Choodakarma (Chowla), Upanayana, Mahanamni, Mahavratha, Upanishadvratha, Godana, Samavarthana and Vivaha - are the 16 Samskaras. Out of these, first eight sacraments are to remove impurities in man caused by the womb and the semen. The next seven rites are to acquire knowledge, these uplift the soul to the spiritual level also. The last one, Vivaha (wedding) or the marriage ceremony makes a man perfect by filling the lacking-portion.