The Seba library treats Himalayas in 7 passages, across 6 authors (including Zimmer, Heinrich, Easwaran, Eknath, Campbell, Joseph).
Shiva is the Divine Yogī, the model and arch-ascetic of the gods. He sits in splendid isolation on a solitary summit of the Himalayas, unconcerned with the worries of the world, steeped in pure and perfect meditation.
Zimmer positions the Himalayas as the mythological seat of supreme ascetic detachment, embodied in Shiva’s absolute withdrawal from worldly concern.
, Myths and Symbols in Indian Art and Civilization, 1946thesis
In order to climb the Himalayas within us, we have to train ourselves, little by little, every day.
Easwaran psychologizes the Himalayas as an interior spiritual mountain demanding sustained, incremental self-discipline, parallel to the outer peak-climbing of Sir Edmund Hillary.
, The Bhagavad Gita for Daily Living: A Verse-by-Verse Commentary, 1975thesis
In front of us, we have the holy Himalayas to regard, inhabited by saints; their presence multiplies the merit of our penances.
Campbell stages the Himalayas as a site of orthodox Brahminic piety — sacred proximity to the range amplifies spiritual merit — which the Buddhist narrative then ironically supersedes.
, Oriental Mythology: The Masks of God, Volume II, 1962thesis
Out of this Earth arise the holy, towering mountains, saturated with the life-sap of the lotus: the Himalaya, the mountain Sumeru, Mount Kailāsa, the Vindhya mountain.
Zimmer integrates the Himalaya into a cosmographic scheme in which sacred mountains arise from the earth-goddess and serve as abodes of gods, celestial beings, and accomplished saints.
, Myths and Symbols in Indian Art and Civilization, 1946supporting
In 1935, during his final trip to India, Evans-Wentz returned to the Himalayas, where he again visited Darjeeling.
Evans-Wentz situates the Himalayas as the biographical and scholarly field-site for the transmission of Tibetan Buddhist texts to the Western world.
, The Tibetan Book of the Great Liberation, 1954supporting
Himalayas, 151
Neumann’s index records the Himalayas as a referenced term within his mythological survey of sacred geography, without extended analysis.
, The Great Mother: An Analysis of the Archetype, 1955aside
Himalayas, 312
Jung’s index entry places the Himalayas as a catalogued reference within the alchemical-symbolic framework of the Collected Works, indicating its presence without elaboration.
, Alchemical Studies, 1967aside