Jung, the Tao, and the Classic of Change

Author(s): Stephen Karcher

Source: Journal of Religion and Health, Vol. 38, No. 4 (Winter, 1999), pp. 287-304
Published by: Springer
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Journal of Religion and Health, Vol. 38, No. 4, Winter 1999

the

Jung,
and
of

the

Tao,
Classic

Change

STEPHEN KARCHER
This
from a series
of lectures
and seminars
in London
and
paper
developed
given
in early
1999 and takes
into consideration
comments.
In it,
England,
participants'
looks at the connection
between
and the Chinese
oracle
book
Jung's
psychology
or Yijing,
as Classic
J Ching
called
on a
translated
This
connection
centers
usually
of Change.
awareness
that Chinese
call tao or way. This
aware
mysterious
symbolic
philosophers
symbolic
ness
involved
both Jung
and his psychology
in a very special
a Journey
to the East.
"orientation,"

ABSTRACT:

Cambridge,
Dr. Karcher

orientation

Jungs

At first glance Jung's contact with the East1 seems quite ambivalent.
On the
one hand,
the dialogue with Eastern
and practice
to
thought
shape his
helps
main
ideas: the self and individuation,
the function
of the archetypes,
the
of
were
the
and
the
autonomous
all
in
dynamics
psyche
complex
profoundly
fluenced
Eastern
orientation
to
him
the
by
thought.
Jung's
helped
imagine
It mobilized
his great creative
way the psyche worked.
energy. On the other
railed
too facilely
who
took up
hand,
Jung
constantly
against
Europeans
Eastern
and
their
"shirked"
cultural
ways
duty. This very harsh criticism was
at Theosophists
aimed specifically
and "yoga enthusiasts"
who, in his opinion,
were pretending
to be something
1934).2 For
they were not (CW 9i, ?21^29,
aware of the West's
orientation
also made
him painfully
cultural
ills:
Jung's
its greedy materialism,
its worship
of scientific
rationalism
and its adoration
of the ego. We are spiritual
he maintained,
and we have no business
beggars,
on borrowed riches.
putting
But more
than anything
in his involve
is reflected
else, Jung's orientation
ment

with

"spirit
sional;
stone,

term in Chinese
one he saw as the true
tao, the central
thought,
of the East" (CW8, ?78/90, 1930). This involvement
was not just profes
it was a crucial part of his individuation.
The East is our philosopher's
he said again and again.
It is the catalyst
through which
change takes

a consultant
is himself
who
has published
Karcher,
Ph.D.,
diviner,
and a guide
a new translation
to the / Ching
and has forthcoming
Treatise
from the / Ching
and the first complete
translation
of the Real

Stephen
divination
Great
Goddess

an encyclopedia
of Ta chuan:
Oracle

of Kuan

of
The
Yin

of Compassion.

287

? 1999 Blanton-Peale

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Institute

288

Journal

of Religion

and Health

of the spiritual
and
place. It is at the bottom
through
change we are passing
will
out of its depths new spiritual
forms
arise. Our growing
with
familiarity
to relate
to
the spirit of the East was a sign that we were finally
beginning
in ourselves
the alien elements
the tao
(CW13, ?72, 1929). Jung encountered
with the unconscious"
and it acted as the basis
during his own "confrontation
for all his later thought.
tao in Jung's writing
The first time we meet
is in Psychological
It is
Types.
a series of quotations
from the Tao te chinga
the fifth
through
BCE
classic
of
Taoism
century
(CW6, ?358-369,
1921; see also
philosophical
to
is
elusive.
have trans
Westerners
1952).
?916-924,
Tao, according
Jung,
life
lated it as way, method,
of
idea of the
nature,
force, process
principle,
or
the
moral
God.4
It is an
the
order
the
cause,
world,
right,
primal
good,
on
the
that
substance
mother
If
of all things.
image without
depends
nothing,
and it is
you can be without
desire, you can see it. "The soul can be emptied
tao that fills the emptiness.
You have insight and have no need of intellectual
described

knowledge" (CW8, ?917ff, 1952).

a psychological
union of opposites,
atti
Jung saw this tao as an irrational
tude that frees one from their conflict.
It "tames all that is wild without
puri
it into something
fying or transforming
higher," he said. Our Western
mind,
never devised
a concept for the union
which
lacks all culture
in this respect,
sense of tao. Tao is the most
of opposites
that could compare with the Chinese
fulfillment
of the meaning
of the individual's
life. It signifies
the
legitimate
a
new
no
a
of
of
center
the
the
half
emergence
ego,
personality
longer
point
conscious
It is a new equilibrium,
and unconscious.
way between
new
ter of the whole
a
more
and
solid foundation.
personality,
individual
to this inner guidance
fate. "Submission
and its quieting

a new

cen

It is man's
effect

is of

primary importance in human life" (CW7, ?327/365, 1945).

to Jung, what
the Chinese
to unite
sages call tao "is a method
According
what
is separated,
the separation
of consciousness
and life. It is the realiza
tion of the opposite
in the unconscious,
or reunion with
hidden
the reversal
the unconscious
laws of our own being." Tao grows out of the individual,
he
maintained
of the world,
the union
(CWI3, ?30/80, 1929). It is the restoration
of yin and yang, the unio mentalis
and the substance
of Heaven
(CW14, ?711,
us is a living part of the psyche,
vein within
a flow
1954). This undiscovered
of life-water
fulfillment,
existence

Tao and

that moves
irresistibly
mission
wholeness,
done,
innate
in things. Personality

its goal. "To rest in tao means

toward
the perfect realization
of the meaning
of
is tao" (CW17, ?323, 1934).

synchronicity

Thus

tao to describe
both the process
and the goal of his psychol
Jung used
the
of a new center in the personality.
He had another, more
ogy,
emergence
term that he used interchangeably
Western
with
tao. "The Eastern
word for

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Stephen

289

Karcher

is tao? he said, "and we know that tao can be anything;

I call it
."5
in
He
used
this
he
first
to
his
tribute
Richard
says,
word,
synchronicity
is an example
in 1930. Here
of Jung's
Wilhelm
synchronicity.
Say you are
on
waves
an
a
the
and
the
wash
in
old
seashore
standing
hat,
box, a shoe, a
a
a
dead fish and
condom. You, like
will comment: Nonsense!
good Westerner,
The Chinese
beside
does it mean
that
you, however,
says: What
gentlemen
non-causality

these things
of forecasting

occur

"You see," Jung

together?

possibilities

and

chronicity9 (CW18, ?143-144,

recognizing

remarks,
meaning

"he is using a method

I call tao or syn

that

1935).

space and time in the psyche are elastic and only become fixed in
we measure
uncon
because
things. As we do this, repressed
scious dimensions
constellate
and break through as affect. Two things happen
an
here: an unconscious
and we experience
image comes into consciousness
For Jung,
consciousness

situation

objective

that

coincides

with

the

image.

We must rely on the irrational, on sensation and intuition to grasp this connec
tion. We need a constant renewal of emotion with its characteristic
abaissement
mental that tips the scales in favor of the unconscious.
It is a kind of creatio ex
nihilo that we cannot really explain. Mantic procedures all owe their effective
ness to this connection to the emotions. They stimulate interest, curiosity, expec
of the unconscious.
tation, hope and fear?the
(CWS, ?863/912,
preponderance

1952)
are con
asserts
that the terms of a meaningful
coincidence
Synchronicity
a
nected
of
This
individual
is
Wil
what
by
simultaneity
meaning,
meaning.
helm
called
states.
It
"a
is
borderline
tao, Jung
Sinn,
meaning,
conception
It includes
and dreams,
lying at the extreme
edge of the world."
synchronicity
not by the sleeping
which may be produced
cortex but by the waking
sympa
a "knowing" of eternal meanings
thetic system.
It is a kind of gnosis,
and a
cause and effect. "It is the contin
world of material
way out of the exclusive
a
uous creation
of
that exists from all eternity"
pattern
(CW8, ?921, 1952).
two very important
Die Schule der Weisheit.
In 1923-24,
in
events occurred
of depth psychology.
A German
the annals
to
Evangelical
China,
missionary
a single Chinese,
to pub
proud of the fact he had never converted
prepared
lish his translation
of an old book called the / Ching. As he did so, he encoun
tered a Swiss psychologist
who was passionately
in this old Chi
interested
nese book at Keyserling's
Schule
der Weisheit
in Darmstadt.
Just after this
C. G. Jung
meeting,
an American
woman

gave Richard Wilhelm's

who was studying with
into English.
It took her twenty
years, but
a Foreword
version
of the J Ching, with
by
classic and Princeton
University
it "inoculated"
its readers with
Jung

was

passionate

about

Press's
the

living
the / Ching.

manuscript

to Cary F. Baynes,
it
her to translate

him, asking
the result,
the Wilhelm-Baynes
an underground
Jung, became
biggest
selling book. In Jung's words,
power of tao.
He saw it as a way

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to connect

with

290

Journal

of Religion

and Health

of his psychology
and the origin of synchronicity.
It
tao, the goal and process
con
to the "new center" of personality
that mediated
between
gave access
He actively
scious and unconscious.
used the book with
friends,
colleagues,
and

it "a formidable
He called
that orga
system
psychological
so that a reading becomes
of the archetypes
(CW14,
possible"
for grasping
the total situation,
?401, 1954). It was an "intuitive
technique
a cosmic background,"
which
could make
it against
"the hidden
placing
quali
readable"
This
book was an
ties of the moment
(CW8, ?863,1952).
mysterious
answer
to the West's
Its 64 symbols
"traced the course of the
needs.
spiritual
analysands.
the play

nizes

like a dragon or a river"

1954).
valley
(CW14, ?636n,
spirit, the tao, winding
For Jung realized
to do. It
that the I Ching
does not just tell people what
a creative
the unconscious.
with
establishes
It constellates
the
relationship
center of personality
he called tao. It is not an example
of syn
mysterious
access
it creates
its users
to the place
by giving
chronicity;
synchronicity
time and space become
where
relative. This was a psychological
and spiritual
a rather
enormous
of the first order, and it led Jung to make
phenomenon
in the stricter sense is bound up with
statement.
that "psychology
He insisted
use of the / Ching.796 We can sense what
the whole practical
this
lay behind
radical
conviction
for
at
what
he
felt
the
who
him
person
by looking
"gave"
the / Ching,
the missionary
and sinologist
Richard Wilhelm.

In memoriam
In May
Richard
helm's
teristic

the Eulogy
at a memorial
service
in Munich
for
1930, Jung gave
who had died in March. He was profoundly
Wil
moved
Wilhelm,
by
in a totally uncharac
and he exposed
his feelings
death,
premature
and its
way. His address may give a sense of that emotional
intensity

historical referents (CW15, ?74-96, 1930).

Jung said that Wilhelm kindled a light that was one of the most significant
events

of his life. He gave the West

the precious
of a culture
thou
heritage
to die forever. With no trace of Christian
of years old, perhaps
destined
or European
was like a receptive
resentment
and fruitful
arrogance, Wilhelm
us
the
us one
of
Chinese
and
civilization
womb,
giving
living spirit
making
sands

with

those who know the way (tao). He "inoculated

us with the living germ of
we
the Chinese
and
found
of the spirit of the East
ourselves
spirit
partaking
as we experience
the living power of the / Ching.
a
of working
It is capable
our
of
transformation
profound
thought."
This

is because

is in need

the / Ching
is responding
of further development.
For we

and
tion, rationalism
translate
this meaning,
our

intellectualism.
as Wilhelm

to something
in westerners
that
are weary
of scientific
specializa
Wilhelm
gave us new light. "We must

translated

tao,

into

life. Realizing

tao is

task."

As European

science,

technology,

and greed

flood China,

our unconscious

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is

291

Karcher

Stephen

with Eastern
"this search

swarming

and

gates"7
non. Wilhelm

brought

is really at our
spirit of the East
a collective
(tao) has become
phenome
root of ancient China and planted
it in the
"The

symbolism.
for meaning

the spiritual

soil of Europe."
Today, Jung states, we have
part of the Gnostic movement
teen-hundred
years ago when
to
from Europe
Asia." He saw

a Gnostic

movement

that

is the exact counter

the ancient world nine

that

spread throughout
wanderers
threads
spun the spiritual
as one of those great Gnostic
inter
who brought
mediaries
the Hellenic
the cultural heri
spirit into contact with
caused a new world to rise out of the ruins.8 This
tage of the East and thereby
this experience
of the "living spirit of the East,"
is embodied
in the J
gnosis,
"solitary
Wilhelm

Ching.
Jung

said

portance
to alleviate

language
subconscious.

The

classic

that Wilhelm's

to him
the
the

because

work

im
the J Ching was of such immense
he had been seeking
in his efforts
"I heard
of Europeans.
from him in clear

with

it confirmed

what

suffering
psychic
I had dimly divined
in the confusion
of the European
things
I received more from him than from any other man."

of Yi

was bound up with

the "whole practical
Jung, who felt that his psychology
use of the / Ching,"
saw the book as a vehicle
or engine of tao, synchronicity,
and individuation.
It was both a carrier of human
and a door to
experience
the energy
of the archetypes.
He offered
it as a double
of his psychological
a part of the praxis of the whole first
and the book's use soon became
process
of analysts.9
all his metaphors
for psychology?Alchemy,
Among
was the most
and Occultism?this
Cults, Gnosticism,
enduring.
His sense of its cultural
never varied.
and psychological
importance
or Canon
J Ching
the Classic
traditional
literally means
of Yi.10 It was
China's most
structure.
It probably began as a divina
important
imaginative
generation
the Mystery

used by the wu, female and male mediums

who could go into
tory language
trance and speak with the voices of shen, or spirits.
It was first written
down
and organized
about 1100 BCE and went
several
editions
and
revi
through
sions. The name / Ching
is late. It comes from the Han Dynasty
(2000 BCE
a group of imperially
220 CE), when
scholars
codified
the book.
sponsored
and edited the old texts and added new ones collected
from
They assembled
oral tradition,
the
them
Ten
this
Before
the
calling
transformation,
Wings.
book and the tradition were called Chou I, "The Y?-book of the Kings
of Chou."
The entire tradition
is often simply called Yi or Change.
The character
of the book is reflected
in its name. Yi is usually
translated
as "change," but that can be a bit
The term really has two faces.
misleading.
it includes
like the change of the seasons,
and trans
Though
regular
change,
or quantum
formations
into a but
jumps such as the change of a caterpillar

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Journal of Religion and Health

292

more mysterious.
into ice, yi really
at something
I
terfly or water
points
as "trouble": sudden destabilizing
a
this first meaning
translate
like
change,
or the sudden
storm that threatens
to devastate
the fields
realization
that
someone
It means
had stolen all your cattle.
that the unconscious
has inter
vened
to break down conscious
order.
ver
set of meanings
Another
for yi shows us how to deal with
trouble:
a fluid
to change quickly,
and the ability
iden
satility,
imaginative
mobility
or masks.
that takes up a series of guises
The quality yi forces you to
the
so, it can reconnect
you with
your conscious
change
identity. By doing
river
of meaning
if you respond
called tao or way
This
of
creatively.
pattern
tity

disruption,

Making
The

change

and

reconnection

is the heart

of the Classic

of Change.

the book

of Change
is constructed
two kinds of lines that are said to
around
the actions
of the two primal powers
in Chinese
often called
thought,
of the Classic
consist
of
yin and yang. The 64 gua or "hexagrams"
of Change
all the possible
combinations
of six of these opened
(yin) and whole
(yang)
lines. A series of oracular
texts is attached
to each of these 64 gua. The en
or Symbol
semble of lines and texts is usually
called a Figure
(hsiang). There
book

reflect

are

as a whole,
associated
with
the Figure
and there are texts associ
each of the six lines in particular.
There are various
of
techniques
a
answer
a
as
to
to
obtain
are
Most
based
ways
consultation,
Figure
question.
on what
is called "chance" or random
selection.
or affect
The old diviners
of emotion
found that the combination
in the
a
and the "random production"
of
the way we imagine
psyche
symbol doubles
it lets us "talk to the spirits."
It "provides
reality.11 In traditional
language,
texts

ated with

a certain kind of projection

empowered
through
to link the visible
and the invisible.
ability
Through
to the situation
these symbols
is said to be
(dang), an inquirer
source of events and glimpse
of the hidden
the way fate is mov

symbols
(hsiang)"
with
the numinous
"matching"
come aware

images

ing.

to our usual positivistic

this dialogue with fate is
Contrary
way of thinking,
a
not
matter
of belief. Users
do not believe
of Change
in these spirits;
they
entertain
them. They imagine
them. They let them into the heart-mind
where
their magic.
so something
awareness
The images
they can work
rearrange
new can spontaneously
users
arise. When
entertain
the spirits
in this way,
their
numinous
they acquire
perception.
Divination

with
the Change
is said to "provide
but more
pre
symbols,"
a
it
a
a
certain
to
certain
at
certain
time. This
cisely,
person
provides
symbol
creates a "moment"
the
(shih), a kairos or "dragon hole" in time that includes
the
and the "spirit" that answers
the question.
This articu
inquirer,
question,
lation occurs only if something
the ego selects
outside
the symbol.
"Chance"

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lets

293

Karcher

Stephen

the

spirits

spirits
"a voice

or shen decide
in your life."

which

symbol

they wish

to use.

It gives

the

the answers

Reading

on divination
that accompanies
and spirituality
Ta chuan,
the Great Treatise
in
should
be
read:12
how
the
the / Ching,
Change
symbols
suggests
2.7 Open
Change
Its way
Transforming

Your Heart

to Change

is a book you cannot push away.

is always shifting.
and

moving,

never

resting,

it flows through the six empty places.

Rising and falling, never fixed, strong and supple transform each other.
Rules cannot confine this, for it follows only Change.
It enters and leaves in a rhythm.
It teaches caution coming in and going out.
It shows clearly the causes of anxiety and calamity.
It does not act like your master or guard.
It is as if your beloved parents draw near.
in your heart.
First follow the words and feel their meanings
Then suddenly the way to act arises.
to do this, the way will not open to you.
If you are unwilling
an unceasing
describes
flow moving
the six empty
through
Teaching
of
the
is
fixed.
What
cannot
be
circumscribed
gua.
places
Nothing
happens
by
it is life itself in its dance of entrances
rules or analysis
and
for, symbolically,
to look into the seeds in order to see what
It allows
exits.
the inquirer
the
is a particular
results
of an action or desire might
be. There
and a
attitude
This

that facilitates
not think of
this. Inquirers must
process described
as a master
or guard, but feel as if their parents,
very numinous
near
to
for
draw
traditional
and
sustain
them.
Chinese,
figures
help
or
to move
in your heart
The key is allowing
the words
(hsin
"heart-mind").
It is impossible
to "figure out" what
the words
of Change mean.
The book

particular
the book

cannot

be "distanced"
of analysis.
The inquirer must
let the
systems
through
enter the heart-mind
and shape it from within.
Then, and only then,
to act will
rules of conduct
and the way
arise. Without
this
spontaneously
to
the
not
the inquirer.
(tao) will
way
open
opening,

words

in this way was not thought

of as contradicting
the ratio
Reading
Change
it compensates
for the inadequacy
of the rational. Westerner
di
nal; rather
a lumen naturae,
a light of nature
called this compensation
viners
to
given
a reading
as a gift. Traditionally,
an
humans
intuitive
pro
proceeds
through
or dang.iz Archetypal
cess called "matching"
clusters
of images are "matched"
to the particular
This
situation.
is individual
and situational;
its
process

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294

Journal

of Religion

and Health

In ancient China,
it was the job
are multiple
and often contradictory.
remains
the inquirer. This sort of consultation
with
who worked
of diviners
communities.
in
Chinese
an important
of
culture
diaspora
today
part
The mediating
is divination.
The key to the process
power is words. When
in
must
to Change
the
ever a problem
the
pose
question
arises,
inquirer

methods

A hid
in the heart-mind."
of the answer
a
like
situation
will
the
arise,
spirit that
spontaneously
symbol governing
or act, they must
focus partic
to move
If inquirers wish
has been evoked.
or "calling"
lines (yao). As the lines
on the words
of the transforming
ularly
an image of the best way to act will
are turned and rolled in the heart-mind,

words

"turn and

and

roll the words

den

appear.
spontaneously
that Jung saw as the goal of psy
the process
I suggest
that this describes
contents
sense." It gives voice to unconscious
through
chology "in the stricter
the ego is
to change
the way
and acts in the imagination
activity
symbolic
were
said
this sort of divination,
aspirants
reality. By practicing
constructing
what
Person
to "set foot on the way," each as a Realizing
(chiin t'zu) becoming
to
that allows people
them to be. This is an individuation
fate meant
process
to what Jung called the "question we pose to the world."
the answer
become
In the words
your

aid and

Projection:

on this process
as one embarks
of Change,
the way will open before you."

Empowering

"Heaven

will

come

to

the oracle

to the Wilhelm-Baynes
/ Ching,
about
he was doing in writing

the
Jung openly consulted
to
the
horror
of
the
much
it,
in which
the / Ching gave him a very
This reading,
translator,
Cary Baynes.
of his introduction.
At
the centerpiece
and insightful
coherent
answer, was
the end of the piece, he remarked:
In his

Foreword

oracle

about what

Any person of clever and versatile mind can of course turn the whole thing
around and show how I have projected my subjective contents into the symbols
of the hexagrams.
Such a critique, though catastrophic from the standpoint of
does no harm to the function of the I Ching. On the con
Western
rationality,
the
Chinese
trary,
Sage would smilingly tell me, "Don't you see how useful the /
is
in
Ching
making you project your hitherto unrealized
thoughts into its ab
struse symbolism? You could have written your foreword without ever realizing
what an avalanche of misunderstanding
might be released by it." (CW11, ?1016,

1950)
or transference
what Jung called projection
being a catastrophe,
a
to play
into, seems
situation),
freely entered
therapeutic
(projection within
a key part in the relation
between
oracle and inquirer.
defined
pro
Jung
onto an object that is based on
of a subjective
process
jection as the transfer
an "archaic
and object.
It can be passive,
of that subject
that is
identity"
Far

from

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Stephen

295

Karcher

or active?a
that "brings the object into an inti
unconscious,
"feeling-into"
mate
relation with
the subject." The object is "animated"
by the transference
to the subjective
and related
1921).
(CW6, ?742-3,
sphere
In the case of the oracle, this projective
bridge seems to be the archetypal
of the Old Wise
to as the
what
referred
process
Person,
occasionally
Jung
a form of the Self. We connect with
mana
the oracle
personality,
through
or unconsciously.
a numinous
this figure,
It creates
projecting
consciously
aura around
the answers
and sets up a field in which
events are
synchronous

likely to occur (CW8, ?394/841/912, 1952).

This field is particularly
characteristic
of the Old Wise Person
and offers a
to
the
reasonable
what
J
Mind.
It
the
is a form of
calls
analogy
Ching
Sage
a
the Self, and "the Self invariably
in
situation
which
the ego is
expresses
a
circumambient
in
which
contained,
atmosphere
synchronistic
phenomena
occur" (CW9ii, ?257, 1951, my emphasis).
This archetype,
is "a source
which
a
of synchronicity,"
of
nature.
"It rela
possesses
qualities
parapsychological
as though
tivizes
in one
it were not localized
space and time and behaves
mean
that the synchronistic
1958). I would
person"
(CW10, ?849-50,
suggest
in a dialogue with the oracle comes from the emotional
field
ing or tao created
this projected
around
1958).
(CW18,
?1190,
archetype
a connection
If the projection
of the Wise
Old Person
establishes
and a
a
comes
the
to
the
immediate
oracle
from
field,
synchronistic
charge
specific
in the inquirer that is experienced
as a problem,
or dilemma.
difficulty,
to
occurs
this
situation
has
because
consciousness
become
According
Jung,
fixed. The unconscious
contents
as an
that have been split off then constellate
affect. As the unconscious
into consciousness,
the inquirers
image emerges
in an objective
find themselves
situation
it. The
coincides with
that somehow
affect

divination
searches
outer situation
and

for the meaning

of the situation,
the connection
between
inner affect (CW8, ?863/912,
1952).
The affect
is focused by diviner and inquirer and transferred
to the oracle
a
This
the
transference
activates
returns
the
which
through
oracle,
question.
an archetypal
affect as a symbol,
that has the ability
"counter-transference"
to change
the inquirer's
or re-en
It can oppose, modify,
conscious
attitude.
force the conscious
in the question,
desire articulated
thus giving
the uncon
a new balance between
scious a voice. By doing this, it suggests
conscious
and
at a new center of personality.
is a mirroring
This
points
and counter-transference.
It therapeutically
mirrors
the in
an
situation
and
our
Such
interaction
reflects
quirer's
identity.14
lifelong hu
man need to be seen, to have our identity validated
on a spiritual
level. It is
connected
with
the ego-Self
axis and gives
the Self a voice in the events
of
unconscious
transference

and

life.
everyday
The archetypal

or synchronous
works
itself out in a "matching"
mirroring
and coin
collateral
(dang) that fits symbol and situation
together,
"arranging
cidental
facts which
suitable
the
of
arche
represent
expressions
underlying
type."

This

parallels

the makeup

of "the psychic

arrangement

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in general,

296

Journal

which

is based

on synchronicity."

It is an intuitive

of Religion

not a rational

and Health

phenomenon

(CW18, ?128, 1935).

Journey

to the west15

or Book of Changes,
I Ching
the Richard Wilhelm
translation
rendered
in
first
into English
F.
introduced
1950,
by Cary
really
Baynes,
published
to the West.
there were previous
from the par
translations,
Change
Though
to Legge's
in
tial Latin
Jesuits
version
translations
of seventeenth-century
was
Sacred Books
the
the
first
to
what
Wilhelm
make
Arthur
of
East,
Waley
The

the book not as an historical

called a "scriptural"
He treated
text
translation.
or an incoherent
as
a
but
of magic
docu
"collection
living spiritual
spells,"
an important
ment.
This was Jung's I Ching
and its tao or way became
part
was
of the Jungian
time.
the
Yet
of
able to buy the
practice
Cary Baynes
to Wilhelm's
text for only $100 and when her transla
German
English
rights
was
25 years after the book's appearance,
tion
finished,
only 3000 of its origi
nal press run of 5000 had been sold.
was another
The English
translation
years after its publication,
1965, fifteen
came an enduring
part of the American

matter.
sales

First published
in 1950, by
were over a half-million.
It be

It remains
counter-culture.
the big
and
other
CD-ROMs
and
list, inspiring
gest
programs,
on the
has been translated
It was Change's
into 40 other languages.
window
a way to think about the experi
west. An important
part of it, giving readers
ence of using Change,
was the Foreword
It is arguably
by Jung.
Jung's most
seller

famous

on Princeton's

work.

are

or consultations
two readings
at the center of Jung's Foreword,
he ostensibly
asked about the future of the book in
readings
through which
the west. The way Jung "matched" the symbols
to the situation
has proved to
be quite accurate.
But there was a dimension
that Jung
left out or, perhaps,
obscured.
of the way
in which
dimension
deliberately
By looking at another
answers
were
on Change's
these famous
Jour
read, we can perhaps
expand
ney to the West.
in accordance
with
the
says that he "made an experiment
Jung
strictly
There

I personified
the book in a sense,
its judgement
conception:
asking
its present
to present
intention
it to the English
situation,
i.e., my
He had discussed
his the
speaking
public" (CW11, ?975, 1950, my emphasis).
the "peculiar
of
events
ory of synchronicity,
among
interdependence
objective
as well as with
themselves
as the
states of the observer"
subjective
(psychic)

Chinese
about

never
the I Ching. He said, however,
that his argument
key to understanding
a Chinese
entered
to the old tradition,
mind. According
it is "spiritual
agen
in a mysterious
that make
the yarrow
stalks give a mean
cies, acting
way,
the living soul of the book. As
ingful answer. These
powers form, as it were,
the latter is thus a sort of animated
assumes
that one can
being, the tradition

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questions

put

297

Karcher

Stephen

to

(CW11, ?9972-75,

the

J Ching

and

expect

to receive

intelligent

answers"

1949).

to animate
the book through his projection,
to pose his ques
Jung proceeds
the coin method
tion using
to generate
the Figures
and "match" the answers
to his situation.
He remarks
that "although
this procedure
the
is well within
of Taoist philosophy,
it appears
it
odd to us." However,
premises
exceedingly
the reader
to watch
allows
"a psychological
that has been carried
procedure
out time and time again throughout
a
the millennia
of Chinese
civilization,
supreme

of

expression

spiritual

and

authority

philosophical

enigma"

(CW11, ?976, 1949).

As

answer

to his question

about

his

received

to present
to the
the / Ching
as the Primary
Figure, with
35 Prosper
that
places
generate

intention

50 Vessel

public, Jung
English-speaking
Lines
in the Second and Third
Transforming
as
the
The Primary
describes
the present
situa
ing
Relating
Figure.
Figure
on
while
the
Lines
the
focus
for
tion,
Transforming
potentials
change. The
how the inquirer
to the situation.
is related
It can
suggests
Figure
Relating
a goal, a feeling
an
describe
a
or
a
desire
outcome.16
tone,
experience,
possible
that the / Ching was the speaking
"The I Ching
is
person.
Jung maintained
here testifying
itself as a ting or Vessel
concerning
itself," he said, describing
on the ting:
He quoted Wilhelm
nourishment.
spiritual
holding
The ting, as a utensil pertaining to a refined civilization,
suggests the fostering
and nourishing
of able men, which redounded to the benefit of the state. . . .
Here we see civilization as it reaches its culmination
in religion. The ting serves
in offering sacrifice to God. . . . The supreme revelation of God appears
in
men.
To
and
venerate
is
true
them
veneration
of
God.
will
The
of
prophets
holy
God as revealed through them should be accepted in humility. (CW11, ?977-78,

1949)
This may
leaves
out here,
be, but Jung
something
important
something
that he would
be aware
of as a highly
intuitive
who
certainly
psychologist
had worked
with Change
for over 25 years. He invited the / Ching
to com
on "my intention,"
ment
and it is that "intention"
that carries the affect in the
situation.
The book may be the ting, but here Jung is invited to put his "in
into the Vessel
tention"
to be cooked. The imperative
would
be: "Contain
it!
Look into it! Transform
it!" So we have two stories being constructed,
"match
to two different
The overt or "outer story" deals
situations.
ing" the symbols
with
the J Ching's
in the Western
future
book market.
This involves
the book
itself,

both

its "future

in the West"
The

covert

and Jung's
or "inner

"intention"
story" deals

to present
it to the
with
the nature
of

public.
English-speaking
"intention."
Jung's
to the question
The answer
two Transforming
created
Lines.
Jung posed
"When any of the lines of a given hexagram
have the value of six or nine,
it
means
that they are specially
and hence
in the inter
emphasized
important

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Journal of Religion and Health

298

In my hexagram
the 'spiritual agencies'
pretation.
a nine to the lines in the second and third place"
Lines:
look at the first of these Transforming

of
given the emphasis
(CWI1, ?979, 1949). Let us

have

Nine at Second
There is something real in the Vessel.
My companion is afflicted but cannot approach me.
The way is open.
this was

/ Ching
of itself: "T
speaking
a
it said. Since
in something
share
great
nourishment,'
(spiritual)
arouses
is part of the picture.
The
envy, the chorus of the envious
always
to rob the / Ching
of its great possession,
that is, they seek to
envious want
or destroy
their enmity
is in vain.
rob it of meaning,
Its
its meaning.
But
that is, it is convinced
of meaning
is assured;
of its positive
achieve
richness
no one can take away" (CW11, ?980, 1949).
which
ments,
to which
This "outer story" is very interesting
the lengths
and, considering
mean
to
Western
sort
and
have
academics
this
of
gone
suppress
philosophers
Again
contain

Jung

maintained

that

the

a definite ring of truth about it. But the pronouns

"I," "me," "my"
rare in the book's texts, is not just the Vessel.
It puts a very strong
on the subjective
emphasis
of the inquirer. The "outer story" says
experience
con
about
the image itself is very much
"intention,"
Jung's
though
nothing
a
with
sort
cerned
of "emotional
politics."
ing, it has
(wo), quite

This

concern

the word
in my
revolves
(ch'iu), mistranslated,
"companion"
as the plural
is a deep ambivalence
in the word
"comrades." There
opinion,
a profound
it represents,
and the experience
for it embodies
It
contradiction.
or something
someone
indicates
that is closely
tied to you through
bonds of
on the one hand and, on the other, is a rival or enemy,
real affection
full of
is "afflicted"
the companion
hatred. Here
(chi), not just sick, but full of anger,
resentment
and the desire to do harm. The obvious question
in the process
of
is: What
idea or imago
in Jung's
person,
symbol and situation
"matching"
in his psychological
and imaginative
of the oracle,
"intention,"
experience
could be this close and this ambivalent?
this is the oracle's
image of
Assuming
answer: Richard Wilhelm
inner attitude,
there is only one possible
and
Jung's
his

translation.
If we

remember
the deep feeling about Wilhelm
and his work Jung showed
we can see that this "match" of symbol and situation
in his Eulogy,
is devas
sure
am
And
the
he
I
would
been
have
was,
tating.
being
psychologist
Jung
aware
of it. But to understand
we
this more
than personal
must
opposition,
a bit more
understand
of the history
of Change.
For the split is a part of the
Vessel

itself.17

was a landmark.
translation
It was readable
and usable.
It took
as a spiritual
the book seriously
document
and psychological
tool. Wilhelm
and it seemed
gave his life to this work, which he saw as crucially
important,
Wilhelm's

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299

Karcher

Stephen

There was a deep bond between

the
Jung's psychology.
we know now that
for all his dedication
and sincerity,
However,
a very particu
did not translate
the J Ching as such. He translated

to accord
two men.

well

Wilhelm

with

a Neo-Confucian
of it taught him by his teacher Lai Niu Hs?an,
and official. Wilhelm
I Ching,
its
gave us the Confucian
complete with
vision of morality,
hierarchical
and
social
Confu
The
spirituality
philosophy.
cian I Ching
is one, albeit highly
of Change.
version
But it is not
opinionated,
on the tao of
the version Jung seems to be talking about when he speculates
lar version

scholar

the book
his
while

or pays

to its depth and understanding.

in line with
Jung,
seems to be talking about a Taoist Book of Change,
a Confucian
one.

homage

lifelong preoccupation,
Wilhelm
translated

and

Confucians

taoists
were

the two poles to traditional

Chinese
culture,
came
toward
the Taoist
later, usually
thought,
tending
texts of both schools originated
end of the spectrum.
The fundamental
in the
a
time of widespread
States period (400-226
social breakdown
BCE),
Warring
an intensely
and great creativity.
moralistic
and
conservative,
Confucianism,
Confuciansim

with

and Taoism

Buddhist

hierarchical

which

teaching,

emerged

first.

It went

on to become

the official

philoso

phy of Imperial China. It defined a political and cultural elite who identified
or tao with

the way

of a particular
set of social relations.
internalization
mocked
and
social
values
established
child,
power alike.
it
individualist
of
methods
teaching,
developed
dis-identifying

the

the

second

Taoism,
An intensely
with social institutions
and commonly
held motivations.
Its central value was
wu wei, not doing, a practice whereby
so that the tao may
the ego is emptied
fill the soul. Taoists
valued
and unconventionality,
freedom,
imagination
concern for dignity and presence.
at the Confucian
For
laughing most heartily
them tao was
the great mystery
from the Lao t'zu or Tao te ching

at the heart
of all.18 Here
is a famous
text
that was a direct reply to Confucian
moraliz

ing:
When

the

When

virtue

When

benevolence

tao

is lost,
is

then
then

lost,

so-called

your
your

is lost,

then

so-called
your

virtue

arises.

benevolence
so-called

arises.

righteousness

arises.

When righteousness
is lost, then your so-called doctrine of propriety
Now this propriety of yours
is nothing but the empty husk of loyalty and faithfulness.
It is the beginning of all confusion and doubt.
This

sort of dialogue
For Taoists

was

texts.

key
off its opposite.
attraction,

It falls

necessitating

a battle

arises.

of all the culture's

fought for the meaning
that when you create a moral
ideal, you split
into the unconscious
a center of
it becomes
where
a constant
heroic effort to maintain
the repression.

realized

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300

Journal

Confucian
Internalizing
contents
sirable psychic

and Health

ideals involves you in the endless

and of the people on whom
they
"gave" us the Classic
of Change,

In many ways,
Jung
it could enter Western
through which
he failed to accomplish,
away
peeling
of tao" within

of Religion

the vessel.

As we

culture.

But

of unde
repression
are projected.
a window
opening
on the task
he also passed

the Confucian

the
morality
overlaying
do it, the Vessel
becomes
usable
again
fully enters our world.
an encounter
that certainly
includes

"spirit
and its awareness,
its lumen naturae,
in this encounter,
The
final image
those of us now who read and use the oracle,
when
the two Transforming
Lines
generated

is the Relating
that is
Figure
of 50 Vessel
into
their
change
It includes
the meanings:
into
emerge

This image is 35 Prospering.

opposites.
the light; advance
and be noticed,
receive gifts; spread prosperity,
the dawn of
a new day; grow and flourish,
as young plants
in the sun; permeate,
impreg
nate. The ideogram
shows birds taking flight at dawn.
If this is the / Ching
its own future,
about
that future
prognosticating
seems assured.
It will slowly and surely rise from obscurity
and confinement,
and joy, a spiritual
to those
it contacts. We
friend
spreading
light, warmth
can see this as the culmination
as the "real" I
of the "inner story" as well,
shakes
off
the
the
and
rises
from
shadows
the
of
veil of
past
Ching
obscuring
that
confined
it.
interpretation

The friendship of the spirit

In the 50 years

since

the publication
of the Wilhelm/Baynes
the
translation,
facade has slowly been stripped
away from Change,
seen
beneath.
This
view, most
revealing
something
quite different
clearly
on divination
the Great Treatise
and spirituality
that ac
through Ta chuan,
the Classic
opens a potent, mysterious
companies
of Change,
yet knowable
a
a
world
and
that
access
It
to a "bright
way
world,
gives
Jung perceived.
users
that
while
it
its
(shen
to
act
out of the
spirit"
encourages
ming)
protects
best parts of their nature.
was repressed
or "marginalized"
This kind of spirituality
in official China
as
was
and
Gnostic
the
Church
Fathers
just
Pagan
repressed
spirituality
by
in Western
culture.
It is a personal way to the spirit, a way of transformation
Confucian

interpretive

allied to early practices

of mediumship
and
of the "helping spirit" or deep self can make

The
spirit possession.19
you "sage": clear-seeing,

experience
knowing

death and birth, feeling the friendship of the spirit and compassion for fellow
humans.

a group of early Taoist practitioners

the practice
originated
as a process
of using Change
of spiritual
transformation
about 400 BCE, and
it is this "way" or tao we are now recovering.
It was a radical re-invention
of
the oldest practices
of "talking with
or re-created
the spirits,"
created
in a
time. It responds
to individual
concerns
very dangerous
and offers
directly
I suggest

that

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301

Karcher

Stephen

This way
of the spirits
and self-realization.
is the most
protection,
insight
and
of
has
the
that
drawn
powerful
perennial
Change,
thing
appeal
people to
it for thousands
of years.
in the vessel now being uncovered
be compared
to
So the substance
might
one

the women

of those early spirit-mediums,

can "see and hear what
person

is occulted."

and men who

She or he gives

were

wu.

to "those

This
above

(shen, the light spirits) and those below (kuei, the dark ghosts) what is due to
causes

a luminous
spirit (shen ming or bright spirit) to
the wu becomes
"daimonic
up its home within,
to
and clear-seeing,"
connected
the
invisible
The
world.
Kuan
tz'u,20
profoundly
the earliest
Taoist
text from about 400 BCE, gives us a sense of this
perhaps
them." This

As

descend.

generosity
this spirit

takes

practice:
When chi (life-energy) is on the Way,
It vitalizes.
When you are vitalized, you imagine.
When you imagine, you know.
When

you

you

know,

stop.

The hearts of all beings are shaped like this.

If your knowing seeks to go farther,
You will kill them.
There
is a limit to "knowing,"
and that limit is imagination.
Change
puts
on the way, vitalizes
with
its symbols,
your imagining
opens your heart
that is enough.
Look, there is a spirit (shen) within
Now it goes, now it comes.
one

No

can

imagine

it.

will

Fixed

recover

your

your person.

. . .

But if you reverently clean

It will return of itself.
You

you
and

own

its abode
true

nature,

in you once for all.

This is the kind of figure whose

went
into the "New Way" of using
teachings
It is, I would
at the heart of what Jung saw in this old Book
Change.
suggest,
of Oracles.
This way proposes
that we, too, can be like the sage-mediums
of
old. We can use Change
to re-fashion
our imagination.
We can call on the
the bright

shen,
work,

day by day,

spirit,

to take

suddenly

a place
the spirit

in our heart.

And

as we

go on with

the

arrives.

Notes
1. J.

J. Clarke,
Jung
and provides

work

on the East,
London:
Routledge,
a good
I take the use
bibliography.

collects
1995,
of "orientation"

the references
as "directed

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in Jung's
toward
the

302 Journal of Religion and Health

from his Jung

and Eastern
London:
was a
1994. This
orientation
Thought,
Routledge,
a part of his own individuation.
felt process
for Jung,
He found a deep confirmation
of
deeply
on the Tao. I will paraphrase
his ideas
in eastern
him extensively
this
thoughts
throughout
I have
article
to give a sense
of this intimacy
and intensity.
included
the dates
of his articles
to show
the consistency
of his opinions
his life.
throughout

East"

2. Citations

trans. R.F.C. Hull,

from C.G. Jung, Collected
London:
and Kegan
Works,
Routledge
1960 and Letters,
trans. R.F.C. Hull,
eds. Gerhard
Adler
and Aniela
Paul,
Jaffe, Princeton:
= i" I use
Princeton
for the word
1906-1950.
Wade-Giles
1977,
Press,
University
Except
"yi
of Chinese
to accord with Jung
romanization
characters
and Wilhelm's
practice.
3. The Lao-t'zu,
its mythic
also called Tao te ching
after
named
author,
Classic),
(Way Power
an oral tradition
was
400 BCE.
It is a founding
written
down
about
text of "philosophical
I recommend
times.
Taoism"
and has been
The Way and
its
translated
Arthur
many
Waley,
in Chinese
Power:
The Tao te ching and
its Place
London: Allen & Unwin,
1934, rpt.
Thought,
was used
in the Collected
if rather
For an interesting,
Works.
1977, which
plodding,
point-by
see Belinda
and Jung's
of ideas central
to Taoism
S. L. Khong
point comparison
psychology,
L. Thompson,
"Jung
Harvest
Taoist
Philosophy,"
is "as much
the tao in psychology
tile sexuality"
(p. 103).
4. A good modern
translation
of tao
on Ta chuan,
brilliant
article
the
and Norman

and

Peterson,
Change,"
5. Modern

and Taoism:
1997,
43/2,
a watershed

A Comparative
of Jung's
Analysis
Psychology
use of
that Jung's
conclude
pp. 82-105.
They
as Freud's
of the notion
introduction
of infan

of the real." It was

is "the on-going
introduced
in a
process
that accompanies
the / Ching,
Great
Treatise
by Willard
on the Attached
of the Book
Verbalizations
Commentary
"Making Connections:
of
Harvard
Journal
1992.
June
Studies,
2/2, pp. 67-112,
of Asiatic
examinations
of synchronicity
in a Jungian
context
include:
Robert
C. G.
Aziz,

and Synchronicity,
NY: State University
of New
York
Psychology
of Religion
Albany
on Synchronicity
and the Paranormal,
London:
1990; Roderick
Main,
Jung
Routledge,
Science
and Soul-Making,
La Salle
IL: Open
Court
1997; Victor Mansfield,
Synchronicity,
and
Ira Progoff,
New
and Human
York:
Dell
Press,
1995;
Synchronicity
Jung,
Destiny,
1973.
Books,
6. Letter
to Olga Fr?be-Kaptyn,
29 January
for the second ?ranos
1934, in preparation
Tagung.
a part,
There
is a serious mistranslation
in the English
of this phrase
I think,
of the
Letters,
to tantifizieren
to turn him
into your
old maiden
aunt.
In German,
campaign
Jung,
Jung
in a quite acerbic
differentiates
or academic
between
"zuviel ostliches
fashion
sinol
wissen,"
a road no one takes
until
"bei dem alle anderen
ogy, and psychology,
Seitenwege
versagt
all the other ways
have betrayed
him. He then states
that this psycho
haben,1* that is, until
traveler must
the I Ching
in another
confront
im engeren
for "zu der Psychologie
logical
way,
Jung*s
Press,

Sinne

aber der ganz

des I Ging,
a part
Gebrauch
that
of
geh?rt
is, "however,
praktische
sense
use [ganz praktische
in the stricter
is the whole practical
of the J
Gebrauch]
psychology
See CG.
Erste
Aniele
Jaffe
Ching"
(my emphasis).
Band,
1906-1945,
Jung, Briefe,
Hersg.
und Gerhard
und Freiburg
im Briesgau:
Adler, ?lten
1972, pp. 182-183.
Walter-Verlag,
7. "Among
the impersonal
a number
seem absolutely
there are quite
which
processes
psychic
and incomprehensible.
be brought
cannot
into connection
with
strange
They
any of the his
torical
known
to us, but we can find plenty
of unquestionable
in the psy
symbols
analogies
chologies
produce
the East

of the Orient.
a distinct
The unconscious
of Europeans
shows
to
psyche
tendency
contents
that have
their nearest
in old Chinese
This
analogies
spirit of
philosophy."
is "making
itself clearly
in the European
subconscious"
(CWI8,
?1286,
perceptible

1930).
8.

in contrast
to his nineteenth-century
man,
a view
with
to Gnostic
great
expectations,
experience.
instead
o? faith, which
is the essence
of the Western
faith
and
the religions
on it. He holds
based
them
seems
content
to accord with
his own experience
of
"Modern

know?to
for himself
?171).
experience
(CW10,
Gerhard
of Jung's
See, for example,
Adler,
"Aspects
pp. 1-11,
p. 7: "I have
particularly
long considered
for the profoundest
content
of analytical
psychology
or
a metaphysical
commits,
knowingly
unknowingly,
10. The / Ching
is now available
in many
translations.
9.

to the psyche
turns
with
brother,
very
is actually
He
pursuing
knowledge,
forms of religion.
man
Modern
abhors
so far as their knowledge
valid
only
the psychic
to
He wants
background.

Personality
the / Ching
. . .whenever
act

and Work," Harvest

21, 1975,
the most
expressive
symbol
one consults
one
the oracle

of the greatest
significance."
are simplistic
many

Unfortunately,

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re

303

Stephen Karcher

recourse

without
of old material
made
hashings
or Book
F. Baynes,
The I Ching
is the "classic" English
translation,

to the Chinese
(Princeton:
outdated.

of Changes
now badly

Cary
1967)

texts.

Richard

Princeton
Richard

John

and

Wilhelm

University
Lynn,

Press,
The Clas

sic of Change: The I Ching as interpreted byWang Bi (New York: Columbia University Press,
can read
of Change.
For
those who
is a translation
revision
of the first Confucian
1994)
Taoist
it is quite
D.C.:
Wu
the lines
between
Yijing
(Washington,
Jing-Nuan,
frightening.
of the oldest
Taoist
version
and usable
1991) is an interesting
parts of the text.
Series,
Study

Edward Shaugnessy, J Ching: the Classic of Changes (The First English Translation of the
New York: Ballantine,
B.C. Mawangdui
1996 is a
Texts),
Second-Century
to use Richard
self
Kunst's
unusable
of "ruthless
literal-mindedness,"
triumph
J-D Javery,
Series
Le Yi King mot ? mot, Paris: Albin Michel,
Cyrille
phrase.
congratulatory
version
of the
and usable
de" no 98 bis, is another
of the oldest
parts
"Question
interesting
1997
to Use
text. I am using my own translations,
How
the I Ching,
Element,
Shaftesbury:
Discovered

Newly

scholarly

but

and The Classic Chinese Oracle of Change (with Rudolf Ritsema), Shaftesbury: Element,
1995, for text and background.
11. See
The Illustrated
Karcher,
Encyclopedia
Stephen
Loewe
and Carmen
Divination
1997; Michael
Blacker,
Divination
ed., African
1981; Philip
Peek,
ana University
Press,
1991; Marie-Louise
Toronto:
Chance,
of Meaningful
chology
et rationalit?,
Paris:
du Seuil,
Editions
ed. Mircea

of Divination,
and Oracles,

Shaftesbury:
Boulder
CO:

Element,
Shambala,
IN: Indi

Systems:
of Knowing,
Bloomington
Ways
von Franz, Divination
and Synchronicity:
The Psy
Inner City,
ed., Divination
1980; Jean-Paul
Vernant,
in the Encyclopedia
1974; and the entry "Divination"
of Chicago
Press.
University

Eliade,
Chicago:
and background
from Stephen
the Great Trea
Ta chuan:
commentary
Karcher,
on the use
Ta chuan
oral teachings
about 400 BCE as a set of Taoist
tise, forthcoming.
began
com
of Change.
Written
down about
175 BCE,
it became
the central
part of the Ten Wings,
added
in the Han Dynasty.
Ta chuan was
to Change
the most
that was
mentary
important
and spiritual
document
in post-Han
its re-imagining
of the
China.
cosmological
Through
ancient
of the wu or mediums,
it turned Change
into a way of spiritual
transforma
practices

of Religion,
12. Translations,

tion.
13. On

"matching"
from
pretation
1989.

14.

See
City,

Nathan
1982,

and

the

accounts

role of the diviner

in the Zuozhuan,"

Schwartz-Salent,
and

pp. 45-50,

in ancient
Harvard

Narcissism

and

Answer

to Job,

Jung's

see Kidder
China,
Smith,
"Zhouyi
Journal
Studies
49/2,
of Asiatic

Character
CW11,

?685.

Inter
June

Inner
Toronto:
Transformation,
This
is not the kind of "control

ling" transference described by Kohut in his Analysis of Self, New York: International Uni
versity
Press,
15. The Journey

1971.
to the West

is an

important

event

in Chinese

religious

history,

when

monks

traveled from China to India to bring back the scriptures of Buddhism about 650 CE. It is
the

theme

of a famous

17th

century

novel

by Wu

Ch'?ng-?n,

an

of myth

extravaganza

and

magic that results in the transformation of all who took part in it. Arthur Waley brilliantly
translated
(4 volumes)
16. This process

all of it
(Harmondsworth:
1961; A.C. Yu translated
parts of it as Monkey
Penguin,
as Journey
to the West, Chicago:
1977.
of Chicago
Press,
University
in detail
in How
is described
to Use
of interpretation
the I Ching,
op. cit., "Intro

duction."
see Marcel
in traditional
and culture
La pens?e
Paris:
Granet,
China,
thought
chinoise,
The Religious
6 volumes,
1892
Michel,
1934; J. M. M. de Groot,
of China,
System
in Antiquity,
China
trans. Frank
A. Kierman,
Uni
1910, rpt. Taipei,
1967; Henri
Maspero,
are Drunk:
of Massachusetts
The Spirits
1978; J. Paper,
Press,
versity
Comparative
Ap
to Chinese
State University
of New York,
1995; and Benjamin
proaches
Albany:
Religion,
in Ancient
The World
MA: Harvard
Schwartz,
of Thought
China,
Cambridge
University

17. On

Albin

1985.
Press,
18. The following
discussion
and Taoism
is taken
of Confucianism
from my forthcoming
book, Ta
are my own.
chuan: The Great Treatise.
Translations
are Drunk,
or wu, see Paper,
19. On Chinese
The Spirits
op. cit. On contempo
spirit-mediums
and possession
cults see: Roger Bastide,
The African
Bal
rary mediums
of Brazil,
Religions

timore, 1978; J. A. Elliot, Chinese Spirit-Medium Cults in Singapore, London, 1955; Jane
Trance
Belo,
Consciousness

in Bali,
New
York,
and Social
Change,

1960; Erica
Bourguignon
Columbus
OH: University

ed., Religion,
of Ohio Press,

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All use subject to JSTOR Terms and Conditions

Altered

States

1973; Possession,

of

304 Journal of Religion and Health

San

Francisco,

Anthropological

1976,
Study

and

Trance

of Spirit

New
Dance,
1968; M.
York,
and
Possession
Shamanism,

1971; Sheila Walker, Ceremonial Spirit Possession

Ecstatic
Lewis,
Harmondsworth:

inAfrica and AfroAmerica,

An

Religion:

Penguin,

Leiden: Brill,

1972.
20.

The

"inner"

or "psychic"

chapters

Too: Philosophical Argument

of Kuan-tz'u

are discussed

in A.C.

Graham,

Disputers

of the

inAncient China, La Salle IL:Open Court, 1989; and Whalen

Interiorization
of the Gods:
Lai, The
Taoist Resources,
Vol. 1, no. 1, Spring

The
1989,

of the Kuan-tz'u,
Psychic
Chapters
pp. 1-10. My translations.

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Revisited,"