칼융의 주역서문

칼 융의 주역 서문 해석

서양 심리학의 거장 칼 구스타프 융(Carl Gustav Jung)은 리하르트 빌헬름(Richard Wilhelm)의 주역(I Ching) 번역서를 접하고 깊은 감명을 받아 직접 그 서문을 써내려갑니다.

융은 평생에 걸쳐 동양 사상, 특히 주역에 각별한 관심을 기울여왔는데 무려 30여 년 간 직접 점을 치며 주역의 오묘한 세계를 탐구해 왔다고 합니다. 그리하여 그 경험을 바탕으로 이 고대 중국의 지혜가 담고 있는 심오한 통찰과 현대를 사는 우리의 삶에 던지는 메시지를 서문에 담아내고자 했던 것이죠.

주역의 본질: 역설과 오해

융은 먼저 주역이란 책이 지닌 근본적 역설에 주목합니다. 주역은 한편으로 인간 삶의 본질과 우주 만물의 변화 원리를 총체적으로 담아내고 있으면서도 다른 한편으로는 너무나 난해하고 심오하여 쉽사리 그 참된 의미에 다가가기 어려운 책이라는 것입니다.

그 때문에 서양에서 주역은 오랫동안 수수께끼 같은 점술서로만 치부되어 왔고 학자들조차 주역에 담긴 지혜를 온전히 받아들이지 못했다고 합니다. 심지어 동양에서조차 주역은 미신과 점복의 도구로 전락하기 일쑤였죠.

빌헬름 번역의 탁월함

하지만 빌헬름의 번역은 달랐습니다. 그는 주역의 상징 세계를 꿰뚫어보는 탁월한 안목으로 원전에 담긴 깊은 사유와 삶의 지혜를 현대의 언어로 되살려냈다고 융은 극찬을 아끼지 않습니다.

그것은 단순히 중국학자로서의 학술적 지식을 넘어 중국 현인들과의 깊은 교류와 참된 수행을 통해 주역의 정신을 체득하고 온몸으로 구현해냈기에 가능했던 일이었습니다.

핵심 원리: 동시성(Synchronicity)

융은 주역의 핵심을 꿰뚫는 역설적 원리가 바로 '우연의 동시성(synchronicity)'이라고 봅니다. 인과율의 엄정한 법칙에 따라 세계를 설명하려는 서양과 달리 중국인들은 사물과 사건에서 우연히 마주치는 순간들과 그 속에 스며드는 무한한 의미의 그물에 주목해왔다는 것이죠.

서양의 과학은 자연 현상을 인과율로 환원하여 설명하려 하지만 실제 자연의 운행에 있어 인과율이란 언제나 우연이라는 변수에 의해 교란되고 뒤섞이기 마련입니다.

바꿔 말해 인과율이란 언제나 통계적 평균과 확률의 법칙에 의거할 뿐 결코 예외 없는 절대적 진리가 될 수 없다는 것이죠. 그런 의미에서 우연의 개입을 배제한 인과적 설명이란 언제나 불완전하고 피상적일 수밖에 없습니다.

반면 동양에서는 사물의 인과적 연쇄보다는 한순간 우연히 배치된 사건의 짜임과 그 깊은 의미에 주목해 왔습니다. 어쩌면 우리가 우연이라 여기는 그 찰나의 배열 속에야말로 세계 만물을 꿰뚫는 심오한 섭리가 깃들어 있는 것인지도 모른다는 거죠.

마치 주역을 통해 길흉화복을 점치는 행위가 한낱 닿는 대로 내뱉는 헛소리가 아니라 우주적 필연과 신비롭게 조응하며 삶의 깊은 지혜와 방향을 제시하듯이 말입니다.

동시성과 양자 역학

융은 여기서 한 걸음 더 나아가 이러한 우연의 동시성 개념이 현대 물리학, 특히 양자 역학의 혁명적 발견과도 맞닿아 있음을 지적합니다.

과학이 발전하면 할수록 엄격한 인과율로는 도저히 설명할 수 없는 신비로운 현상들이 드러나고 있으니까요. 불확정성의 원리가 지배하는 미시 세계에서 더 이상 사건은 선형적 시간 속에서 필연적으로 인과로 맺어지지 않습니다.

어떤 입자의 상태와 위치는 우리가 관찰하는 순간에 비로소 결정되는 것이지 그 자체로 실재하는 것이 아닙니다. 관찰 이전의 입자는 오직 확률로서만 존재하는 셈이죠.

이는 우리가 세계를 마주하는 방식 자체가 세계의 존재 양태를 규정한다는 양자역학의 혁명적 통찰과 일맥상통합니다. 인간과 세계, 의식과 물질, 주체와 객체를 엄격히 분리하는 고전 과학의 패러다임을 넘어서는 발상의 대전환인 것이죠.

마찬가지로 우리 삶을 관통하는 우연과 필연의 난해한 얽힘 또한 선험적으로 규정된 운명의 틀에 종속되는 것이 아니라 매 순간 우리가 내리는 선택과 그에 수반되는 의식적, 무의식적 반응에 따라 예측 불가능한 방식으로 미래의 지평을 열어간다고 볼 수 있습니다.

주역의 근원적 화두

그렇기에 주역이 우리에게 묻는 가장 근원적인 화두는 결코 미래에 닥칠 길흉화복을 예견하고 통제할 수 있으리라는 인간의 오만한 야심이 아니라, 지금 이 순간, 우연히 마주친 계기 속에 담긴 필연의 메시지를 겸허한 마음으로 받아들이고 그에 따라 주체적으로 삶을 개척해나갈 용기가 있는가 하는 실존적이고도 절박한 물음일 것입니다.

융과 주역의 대화

융은 실제로 주역에 물음을 던지며 일종의 우주적 대화를 시도하기도 합니다. 동전을 던져가며 만들어낸 괘와 그 판단을 통해 주역이 스스로의 존재 의의와 세상에 대한 태도를 어떻게 드러내는지를 살펴보았던 것이죠.

그 결과 주역은 자신을 신성한 제기(祭器)에 비유하며 세속의 편견과 억측 속에서도 묵묵히 제 소임을 다할 것이며, 인간이 참된 깨달음에 이르는 길에 반드시 일조하리라는 당당하고도 고귀한 자부심의 메시지를 전해왔다고 합니다.

또한 당대의 혼란한 시국 속에서 현명한 지도자의 길과 백성을 향한 사랑의 정신, 때로는 거센 역경 속에서도 꺾이지 않는 강인한 의지와 절개의 자세 등을 간결하면서도 힘 있는 언어로 보여주기도 했습니다.

인간사 너머의 형이상학적 진리를 전달한다기보다는 이 땅에 살아가는 한 인간이자 지도자로서 어떤 태도와 마음가짐으로 세상을 살아가야 하는지, 그 실존적 물음에 대한 답을 주역은 제시하고 있는 셈이죠.

주역과 삶의 흐름

또한 주역은 고정불변의 실체나 법칙보다는 생생한 삶의 흐름 자체를 포착하고자 합니다. 시시각각 변화하는 현실 속에서 우리는 어떤 마음가짐으로 세계를 만나고 살아가야 하는가.

그것은 분명 결코 쉽지 않은 질문이자 과제일 것입니다. 정해진 운명에 휘둘리기보다 스스로 삶의 방향을 선택해나간다는 것, 불확실성과 예측불가능성의 소용돌이 한가운데에서도 자신만의 중심을 잃지 않는다는 것.

세계를 향해 열려 있으면서도 내적 성찰의 깊이를 잃지 않는 태도를 견지한다는 것. 그것은 분명 엄청난 정신적 긴장과 고투를 수반할 수밖에 없는 실존의 모험이자 영적 도전이기도 합니다.

그럼에도 불구하고 융은 주역을 통해 바로 그러한 삶의 여정 자체가 지닌 심오한 의미와 가치를, 그리고 우리 한 사람 한 사람이 이 광활한 우주 만물과 관계 맺으며 기꺼이 자신을 던져 자기 삶의 지평을 넓혀가는 모습이야말로 인간 존재가 지닌 고귀함의 표현임을 깨닫게 되는 듯합니다.

정해진 틀에 얽매이기보다 매 순간 선택의 기로에 선 자유로운 존재로서, 세계의 부름에 귀 기울이며 겸허하고 성실하게 살아가는 삶. 주역이 동양 정신사에서 차지하는 독보적 위상 또한 결국 그러한 존재론적 깨달음과 실천적 지혜에서 비롯된 것이 아닐까요.

주역과 서구 근대 사상

융 역시 그런 맥락에서 주역의 가르침이 서구 근대의 이성중심주의와 형이상학적 교조주의를 극복하고 더 깊고 풍성한 삶의 지평을 열어줄 수 있으리라 기대했던 것 같습니다.

주역을 대하는 자세

물론 주역을 대하는 우리의 자세 또한 중요할 터인데요, 고착화된 관념이나 선입견의 거친 그물로 억지로 주역을 틀어잡으려 해서는 안 될 것입니다.

오히려 한없이 열려 있는 마음으로, 매 순간 스스로에게 묻고 세계와 교감하는 가운데 주역과 살아 있는 대화를 나눌 수 있어야 하겠죠.

때로는 난해하고 모호한 수수께끼처럼 보이는 그 언어가 결국 우리 삶의 내밀한 질문과 깊이 만나는 바로 그 지점, 그곳에서 비로소 주역은 깊은 공명을 일으키며 우리 영혼을 뒤흔드는 참된 각성의 계기로 다가올 것입니다.

미신이니 주술이니 하는 피상적 오해에서 벗어나 주역 특유의 상징과 직관의 언어가 품고 있는 깊은 울림에 귀 기울일 때, 우리는 분명 그 안에서 동서고금을 가로지르는 삶의 지혜와 철학적 통찰을 발견하게 될 것입니다.

주역의 가르침: 흐름 속의 중심

그것은 정태적 진리에 안주하지 않고 생성과 소멸, 순환과 반복의 큰 흐름 속에서 고요한 내면의 중심을 일구어가는 법.

기계론적 세계관에 갇혀 존재를 객관화, 대상화하는 것이 아니라 만물과 더불어 살아 숨 쉬며 그 고동치는 울림에 자신을 맡기는 경지.

소우주로서의 개별 인간과 대우주로서의 자연과 우주가 신비롭게 감응하는 경이로운 합일의 순간을 향한 예감.

서구 근대 이성이 외면해온 인간 본성의 심연과 무의식, 고도의 추상적 사유 너머 살아 있는 직관과 몸의 지혜에 다가가는 겸허한 여정.

어쩌면 그것이야말로 이 책이 우리에게 가르쳐주는 가장 본질적인 삶의 자세가 아닐까 싶습니다.

주역의 현대적 가치

변화무쌍한 세계를 살아가는 우리에게 주역은 어떤 고정된 진리나 교리를 가르치지 않습니다. 그보다는 순간순간 엄습해오는 혼돈과 불확실성의 소용돌이 한가운데서도 우리 각자가 자신만의 중심을 일구어갈 수 있는 힘, 타자와 세계를 향해 열려 있으면서도 동시에 내면의 목소리에 귀 기울이는 지혜로운 균형감각을 일깨워준다 할 수 있겠죠.

그런 의미에서 주역의 세계관은 오늘을 살아가는 우리에게 더없이 소중한 깨달음을 선사합니다. 급격한 격변과 혼란, 전대미문의 재난과 위기가 도사리고 있는 21세기의 험난한 여정 속에서도 우리는 결코 희망을 놓지 말아야 한다는 것.

우연처럼 보이는 모든 사건과 계기 속에서도 그 이면에 작용하는 우주적 섭리와 필연을 읽어내는 영적 감수성. 나 자신을 둘러싼 모든 관계와 상황 속에서 어떤 태도와 행동으로 응답할지 끊임없이 숙고하고 선택하는 주체적 삶의 자세.

혼돈의 소용돌이 한가운데서도 흔들리지 않는 강인한 영혼의 지혜와 평정심. 그리고 그 모든 여정이 결국 우리를 더 성숙하고 깨어 있는 존재로 이끌어줄 것이라는 근원적 신뢰와 희망.

이 모든 것이 바로 주역이 전하는 위대한 메시지의 정수라 할 수 있을 것입니다.

'살아 있는 고전'으로서의 주역

이제 주역은 동양을 넘어 전 세계 현대인의 삶 속에 살아 숨 쉬는 지혜의 원천으로 다가오고 있습니다. 빌헬름의 탁월한 번역과 융의 통찰력 어린 해석을 통해 주역은 더 이상 기이한 점술의 도구나 현학적 경전이 아닌 우리 한 사람 한 사람의 구체적 실존과 만나는 '살아 있는 고전'으로 깨어나고 있는 셈이죠.

그것은 단순히 과거 선현들의 지혜를 기억하고 답습하라는 피상적 교훈이나 당위가 아닙니다. 오히려 우리 각자가 지금 이 순간 마주하는 혼란과 역경, 고민과 물음 앞에서 주역과 더불어 살아 있는 대화를 이어가라는 초대의 메시지인 것입니다.

그렇게 주역과 진지하게 마주할 때, 우리는 분명 그 안에서 단순한 처세술이나 점복을 훌쩍 뛰어넘는 인간과 세계, 우주에 대한 경이롭고도 심오한 통찰을 발견하게 될 것입니다.

의식과 무의식, 정신과 물질, 자아와 자연을 아우르는 위대한 생명과 변화의 흐름 속에 우리 한 사람 한 사람은 기꺼이 자신을 던지고 그 깊은 울림에 귀 기울이는 고귀한 존재임을.

때로는 우연처럼 보이는 사건도 어떤 필연의 짜임이 있음을, 혼돈처럼 보이는 순간에도 더 큰 우주적 질서가 작동하고 있음을. 예측할 수 없는 미래를 두려워하기보다는 지금 이 찰나를 깨어 있게 살아가는 것 자체가 지닌 무한한 가치와 의미를.

우리 인생이란 결국 형언할 수 없는 신비 앞에 선 한 영혼의 끝없는 응전과 선택의 연속이며, 그 모든 여정은 우리를 더 깊고 넓은 깨달음과 자유의 지평으로 이끌어줄 거대한 각성과 변화의 과정임을.

주역이 우리에게 가르쳐주는 근본 진리는 어쩌면 다름 아닌 인간 존재와 우주 만물이 기묘하고도 신비롭게 이어져 있다는 경외감, 그 깊은 연결성과 일체감의 자각이 아닐까 싶습니다.

그 깨달음의 빛 속에서 우리는 비로소 자신을 둘러싼 시공간의 제약을 넘어 영원한 우주, 무한한 생명의 신비 속에 함께 놓여 있음을, 그렇기에 매 순간이 지닌 경이로움과 온전함을 놓치지 않고 기꺼이 받아들이고 긍정할 수 있음을 깨닫게 되는 것입니다.

주역은 거창한 형이상학이나 관념적 도그마를 설파하지 않습니다. 오히려 그것은 한없이 열려 있는 마음으로 우리가 살아가는 이 찰나 찰나의 삶 자체로 침잠해 들어가 거기서 생생하게 속삭이는 우주의 메시지를 듣고자 하는 겸허하고 고귀한 영적 여정에 다름 아닐 것입니다.

융의 통합적 시각과 우리의 자세

융은 바로 그런 맥락에서 주역의 지혜와 현대 과학, 특히 심리학과 물리학의 새로운 경향을 융합하고자 했던 것 같습니다. 주역이 단순히 인간사의 길흉화복을 점치는 도구가 아니라 인간 심성의 깊은 작용 방식과 무의식의 세계, 그리고 물질과 정신을 아우르는 거대한 우주적 역동성을 통찰하는 놀라운 통로가 될 수 있음을 간파했던 것이죠.

물론 우리가 주역에 접근하는 자세 또한 개방적이고 유연해야 할 것입니다. 마치 주역 특유의 상징과 은유의 언어가 시사하듯, 고정된 교리나 도식에 갇히지 않고 살아 있는 삶의 흐름 속에서 주역과 끊임없이 대화하고 새로운 깨달음을 만들어가는 적극적이고 능동적인 자세 말입니다.

그렇게 주역의 말 없는 가르침에 귀 기울일 때, 우리는 분명 두 가지 커다란 선물을 받게 될 것입니다. 자기 자신과 세계에 대한 더 깊고 넓은 이해. 그리고 그 속에서 어떤 순간에도 의연하고 평온할 수 있는 내적 중심과 영적 균형의 힘 말입니다.

어쩌면 그것이야말로 변화무쌍한 세계를 살아가는 우리에게 주역이 전하는 가장 위대한 삶의 지혜가 아닐까요. 혼돈의 한가운데서 자신만의 중심을 일구어가는 예지. 형언할 수 없는 신비 앞에 겸허한 한 영혼으로 서는 용기. 우연한 모든 계기 속에서 필연을 읽어내는 직관. 그리고 매 순간 삶에 대한 깊은 경외심과 사랑으로 기꺼이 자신을 던지고 응답하는 실존적 결단.

맺음말: 주역과의 만남

이 모든 것을 주역은 우리에게 가르쳐주고 있습니다. 고대의 오래된 경전을 넘어, 지금 이 순간에도 우리 곁에서 살아 숨 쉬는 영원한 생명과 지혜의 샘물로서 말입니다.

이제 우리 한 사람 한 사람이 주역과 살아 있는 만남을 이어가며 그 깊은 메아리에 귀 기울여 볼 일입니다. 단순히 고전의 권위에 의지하거나 무비판적으로 추종하는 것이 아니라, 우리 각자가 오늘을 살아가며 마주하는 구체적 물음과 고민의 자리에서 주역과 참된 대화를 나누는 것.

그럴 때 비로소 주역은 우리에게 내적 성장과 치유, 깨달음과 변화의 놀라운 통로로 다가올 수 있을 것입니다. 생생한 삶의 언어로, 살아 있는 영혼의 메시지로 말입니다.

그것은 분명 쉽지 않은 여정이 될 것입니다. 미지의 세계로 모험을 떠나는 개척자의 용기, 자신의 무지와 한계를 겸허히 받아들이는 성찰의 지혜, 세계의 풍요로운 신비 앞에 매 순간 새롭게 열리는 순수하고 순진무구한 영혼의 태도를 필요로 하니까요.

하지만 우리가 두려움 없이 그 길을 걸어감으로써 한 걸음 한 걸음 우리 존재의 지평을 넓혀갈 수 있다면, 또 그 모든 여정 속에서 자신을 둘러싼 세계와 끝없이 새롭게 만나고 응답할 수 있다면 그것이야말로 이 목숨 다하도록 긍정하고 기꺼이 나서야 할 삶의 축복이자 모험 아니겠습니까.

주역이 우리 곁을 떠나지 않은 이상, 우리에게는 언제나 그 불가능해 보이는 여정을 기꺼이 떠날 수 있는 희망과 위로, 그리고 잠재된 내적 힘이 있으니까요.

그 길 위에서 우리는 분명 자신과 세계를 새롭게 발견하고 사랑하게 될 것입니다. 주역과 함께, 주역을 넘어서는 우리 각자의 고귀하고 아름다운 삶의 예술을 애정 어린 손길로 빚어가며 말입니다.

Carl Jung: Foreword to Richard Wilhelm’s translation of the I Ching

Since I am not a sinologue, a foreword to the Book of Changes from my hand must be a testimonial of my individual experience with this great and singular book. It also affords me a welcome opportunity to pay tribute again to the memory of my late friend, Richard Wilhelm. He himself was profoundly aware of the cultural significance of his translation of the I Ching, a version unrivaled in the West.

Challenges in Understanding the I Ching

If the meaning of the Book of Changes were easy to grasp, the work would need no foreword. But this is far from being the case, for there is so much that is obscure about it that Western scholars have tended to dispose of it as a collection of “magic spells,” either too abstruse to be intelligible, or of no value whatsoever. Legge’s translation of the I Ching, up to now the only version available in English, has done little to make the work accessible to Western minds.[1] Wilhelm, however, has made every effort to open the way to an understanding of the symbolism of the text.

Wilhelm's Unique Contribution

He was in a position to do this because he himself was taught the philosophy and the use of the I Ching by the venerable sage Lao Nai-hsüan; moreover, he had over a period of many years put the peculiar technique of the oracle into practice. His grasp of the living meaning of the text gives his version of the I Ching a depth of perspective that an exclusively academic knowledge of Chinese philosophy could never provide.

Jung's Personal Interest

I am greatly indebted to Wilhelm for the light he has thrown upon the complicated problem of the I Ching, and for insight as regards its practical application as well. For more than thirty years I have interested myself in this oracle technique, or method of exploring the unconscious, for it has seemed to me of uncommon significance. I was already fairly familiar with the I Ching when I first met Wilhelm in the early nineteen twenties; he confirmed for me then what I already knew, and taught me many things more.

Western vs. Chinese Thinking: Causality and Chance

I do not know Chinese and have never been in China. I can assure my reader that it is not altogether easy to find the right access to this monument of Chinese thought, which departs so completely from our ways of thinking. In order to understand what such a book is all about, it is imperative to cast off certain prejudices of the Western mind. it is a curious fact that such a gifted and intelligent people as the Chinese has never developed what we call science. Our science, however, is based upon the principle of causality, and causality is considered to be an axiomatic truth. But a great change in our standpoint is setting in. What Kant’s Critique of Pure Reason failed to do, is being accomplished by modern physics. The axioms of causality are being shaken to their foundations: we know now that what we term natural laws are merely statistical truths and thus must necessarily allow for exceptions. We have not sufficiently taken into account as yet that we need the laboratory with its incisive restrictions in order to demonstrate the invariable validity of natural law. If we leave things to nature, we see a very different picture: every process is partially or totally interfered with by chance, so much so that under natural circumstances a course of events absolutely conforming to specific laws is almost an exception.

The Chinese mind, as I see it at work in the I Ching, seems to be exclusively preoccupied with the chance aspect of events. What we call coincidence seems to be the chief concern of this peculiar mind, and what we worship as causality passes almost unnoticed. We must admit that there is something to be said for the immense importance of chance. An incalculable amount of human effort is directed to combating and restricting the nuisance or danger represented by chance. Theoretical considerations of cause and effect often look pale and dusty in comparison to the practical results of chance. It is all very well to say that the crystal of quartz is a hexagonal prism. The statement is quite true in so far as an ideal crystal is envisaged. But in nature one finds no two crystals exactly alike, although all are unmistakably hexagonal. The actual form, however, seems to appeal more to the Chinese sage than the ideal one. The jumble of natural laws constituting empirical reality holds more significance for him than a causal explanation of events that, moreover, must usually be separated from one another in order to be properly dealt with.

The manner in which the I Ching tends to look upon reality seems to disfavor our causalistic procedures. The moment under actual observation appears to the ancient Chinese view more of a chance hit than a clearly defined result of concurring causal chain processes. The matter of interest seems to be the configuration formed by chance events in the moment of observation, and not at all the hypothetical reasons that seemingly account for the coincidence. While the Western mind carefully sifts, weighs, selects, classifies, isolates, the Chinese picture of the moment encompasses everything down to the minutest nonsensical detail, because all of the ingredients make up the observed moment.

Thus it happens that when one throws the three coins, or counts through the forty-nine yarrow stalks, these chance details enter into the picture of the moment of observation and form a part of it — a part that is insiguificant to us, yet most meaningful to the Chinese mind. With us it would be a banal and almost meaningless statement (at least on the face of it) to say that whatever happens in a given moment possesses inevitably the quality peculiar to that moment. This is not an abstract argument but a very practical one. There are certain connoisseurs who can tell you merely from the appearance, taste, and behavior of a wine the site of its vineyard and the year of its origin. There are antiquarians who with almost uncanny accuracy will name the time and place of origin and the maker of an objet d’art or piece of furniture on merely looking at it. And there are even astrologers who can tell you, without any previous knowledge of your nativity, what the position of sun and moon was and what zodiacal sign rose above the horizon in the moment of your birth. In the face of such facts, it must be admitted that moments can leave long-lasting traces.

In other words, whoever invented the I Ching was convinced that the hexagram worked out in a certain moment coincided with the latter in quality no less than in time. To him the hexagram was the exponent of the moment in which it was cast — even more so than the hours of the clock or the divisions of the calendar could be — inasmuch as the hexagram was understood to be an indicator of the essential situation prevailing in the moment of its origin.

The Principle of Synchronicity

This assumption involves a certain curious principle that I have termed synchronicity, a concept that formulates a point of view diametrically opposed to that of causality. Since the latter is a merely statistical truth and not absolute, it is a sort of working hypothesis of how events evolve one out of another, whereas synchronicity takes the coincidence of events in space and time as meaning something more than mere chance, namely, a peculiar interdependence of objective events among themselves as well as with the subjective (psychic) states of the observer or observers.

The ancient Chinese mind contemplates the cosmos in a way comparable to that of the modern physicist, who cannot deny that his model of the world is a decidedly psychophysical structure. The microphysical event includes the observer just as much as the reality underlying the I Ching comprises subjective, i.e., psychic conditions in the totality of the momentary situation. Just as causality describes the sequence of events, so synchronicity to the Chinese mind deals with the coincidence of events. The causal point of view tells us a dramatic story about how D came into existence: it took its origin from C, which existed before D, and C in its turn had a father, B, etc. The synchronistic view on the other hand tries to produce an equally meaningful picture of coincidence. How does it happen that A’, B’, C’, D’, etc., appear all in the same moment and in the same place? It happens in the first place because the physical events A’ and B’ are of the same quality as the psychic events C’ and D’, and further because all are the exponents of one and the same momentary situation. The situation is assumed to represent a legible or understandable picture.

Now the sixty-four hexagrams of the I Ching are the instrument by which the meaning of sixty-four different yet typical situations can be determined. These interpretations are equivalent to causal explanations. Causal connection is statistically necessary and can therefore be subjected to experiment. Inasmuch as situations are unique and cannot be repeated, experimenting with synchronicity seems to be impossible under ordinary conditions.[3] In the I Ching, the only criterion of the validity of synchronicity is the observer’s opinion that the text of the hexagram amounts to a true rendering of his psychic condition. It is assumed that the fall of the coins or the result of the division of the bundle of yarrow stalks is what it necessarily must be in a given “situation,” inasmuch as anything happening in that moment belongs to it as an indispensable part of the picture. If a handful of matches is thrown to the floor, they form the pattern characteristic of that moment. But such an obvious truth as this reveals its meaningful nature only if it is possible to read the pattern and to verify its interpretation, partly by the observer’s knowledge of the subjective and objective situation, partly by the character of subsequent events. It is obviously not a procedure that appeals to a critical mind used to experimental verification of facts or to factual evidence. But for someone who likes to look at the world at the angle from which ancient China saw it, the I Ching may have some attraction.

Experiment 1: Asking the I Ching about Itself (Hexagram 50)

My argument as outlined above has of course never entered a Chinese mind. On the contrary, according to the old tradition, it is “spiritual agencies,” acting in a mysterious way, that make the yarrow stalks give a meaningful answer. These powers form, as it were, the living soul of the book. As the latter is thus a sort of animated being, the tradition assumes that one can put questions to the I Ching and expect to receive intelligent answers. Thus it occurred to me that it might interest the uninitiated reader to see the I Ching at work. For this purpose I made an experiment strictly in accordance with the Chinese conception: I personified the book in a sense, asking its judgment about its present situation, i.e., my intention to present it to the Western mind.

Although this procedure is well within the premises of Taoist philosophy, it appears exceedingly odd to us. However, not even the strangeness of insane delusions or of primitive superstition has ever shocked me. I have always tried to remain unbiased and curious — rerum novarum cupidus. Why not venture a dialogue with an ancient book that purports to be animated? There can be no harm in it, and the reader may watch a psychological procedure that has been carried out time and again throughout the millennia of Chinese civilization, representing to a Confucius or a Lao-tse both a supreme expression of spiritual authority and a philosophical enigma. I made use of the coin method, and the answer obtained was hexagram 50, Ting, THE CALDRON.

In accordance with the way my question was phrased, the text of the hexagram must be regarded as though the I Ching itself were the speaking person. Thus it describes itself as a caldron, that is, as a ritual vessel containing cooked food. Here the food is to be understood as spiritual nourishment. Wilhelm says about this:

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 prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should he accepted in humility.

Keeping to our hypothesis, we must conclude that the I Ching is here testifying concerning itself.

When any of the lines of a given hexagram have the value of six or nine, it means that they are specially emphasized and hence important in the interpretation. In my hexagram the “spiritual agencies” have given the emphasis of a nine to the lines in the second and in the third place. The text says:

Nine in the second place means:
There is food in the ting.
My comrades are envious,
But they cannot harm me.
Good fortune.

Thus the I Ching says of itself: “I contain (spiritual) nourishment.” Since a share in something great always arouses envy, the chorus of the envious is part of the picture. The envious want to rob the I Ching of its great possession, that is, they seek to rob it of meaning, or to destroy its meaning. But their enmity is in vain. Its richness of meaning is assured; that is, it is convinced of its positive achievements, which no one can take away. The text continues:

Nine in the third place means:
The handle of the ting is altered.
One is impeded in his way of life.
The fat of the pheasant is not eaten.
Once rain falls, remorse is spent.
Good fortune comes in the end.

The handle [German Griff] is the part by which the ting can be grasped [gegriffen]. Thus it signifies the concept (Begriff) one has of the I Ching (the ting). In the course of time this concept has apparently changed, so that today we can no longer grasp (begreifen) the I Ching. Thus “one is impeded in his way of life.” We are no longer supported by the wise counsel and deep insight of the oracle; therefore we no longer find our way through the mazes of fate and the obscurities of our own natures. The fat of the pheasant, that is, the best and richest part of a good dish, is no longer eaten. But when the thirsty earth finally receives rain again, that is, when this state of want has been overcome, “remorse,” that is, sorrow over the loss of wisdom, is ended, and then comes the longed-for opportunity. Wilhelm comments: “This describes a man who, in a highly evolved civilization, finds himself in a place where no one notices or recognizes him. This is a severe block to his effectiveness.” The I Ching is complaining, as it were, that its excellent qualities go unrecognized and hence lie fallow. It comforts itself with the hope that it is about to regain recognition.

The answer given in these two salient lines to the question I put to the I Ching requires no particular subtlety of interpretation, no artifices, no unusual knowledge. Anyone with a little common sense can understand the meaning of the answer; it is the answer of one who has a good opinion of himself, but whose value is neither generally recognized nor even widely known. The answering subject has an interesting notion of itself: it looks upon itself as a vessel in which sacrificial offerings are brought to the gods, ritual food for their nourishment. It conceives of itself as a cult utensil serving to provide spiritual nourishment for the unconscious elements or forces (“spiritual agencies”) that have been projected as gods — in other words, to give these forces the attention they need in order to play their part in the life of the individual. Indeed, this is the original meaning of the word religio – a careful observation and taking account of (from relegere ) the numinous.

The method of the I Ching does indeed take into account the hidden individual quality in things and men, and in one’s own unconscious self as well. I have questioned the I Ching as one questions a person whom one is about to introduce to friends: one asks whether or not it will be agreeable to him. In answer the I Ching tells me of its religious significance, of the fact that at present it is unknown and misjudged, of its hope of being restored to a place of honor — this last obviously with a sidelong glance at my as yet unwritten foreword,[9] and above all at the English translation. This seems a perfectly understandable reaction, such as one could expect also from a person in a similar situation.

But how has this reaction come about? Because I threw three small coins into the air and let them fall, roll, and come to rest, heads up or tails up as the case might be. This odd fact that a reaction that makes sense arises out of a technique seemingly excluding all sense from the outset, is the great achievement of the I Ching. The instance I have just given is not unique; meaningful answers are the rule. Western sinologues and distinguished Chinese scholars have been at pains to inform me that the I Ching is a collection of obsolete “magic spells.” In the course of these conversations my informant has sometimes admitted having consulted the oracle through a fortune teller, usually a Taoist priest. This could be “only nonsense” of course. But oddly enough, the answer received apparently coincided with the questioner’s psychological blind spot remarkably well.

I agree with Western thinking that any number of answers to my question were possible, and I certainly cannot assert that another answer would not have been equally significant. However, the answer received was the first and only one; we know nothing of other possible answers. It pleased and satisfied me. To ask the same question a second time would have been tactless and so I did not do it: “the master speaks but once.” The heavy-handed pedagogic approach that attempts to fit irrational phenomena into a preconceived rational pattern is anathema to me. Indeed, such things as this answer should remain as they were when they first emerged to view, for only then do we know what nature does when left to herself undisturbed by the meddlesomeness of man. One ought not to go to cadavers to study life. Moreover, a repetition of the experiment is impossible, for the simple reason that the original situation cannot be reconstructed. Therefore in each instance there is only a first and single answer.

To return to the hexagram itself. There is nothing strange in the fact that all of Ting, THE CALDRON, amplifies the themes announced by the two salient lines. The first line of the hexagram says:

A ting with legs upturned.
Furthers removal of stagnating stuff.
One takes a concubine for the sake of her son.
No blame.

A ting that is turned upside down is not in use. Hence the I Ching is like an unused caldron. Turning it over serves to remove stagnating matter, as the line says. Just as a man takes a concubine when his wife has no son, so the I Ching is called upon when one sees no other way out. Despite the quasi-legal status of the concubine in China, she is in reality only a somewhat awkward makeshift so likewise the magic procedure of the oracle is an expedient that may be utilized for a higher purpose. There is no blame, although it is an exceptional recourse.

The second and third lines have already been discussed. The fourth line says:

The legs of the ting are broken.
The prince’s meal is spilled
And his person is soiled.
Misfortune.

Here the ting has been put to use, but evidently in a very clumsy manner, that is, the oracle has been abused or misinterpreted. In this way the divine food is lost, and one puts oneself to shame. Legge translates as follows: “Its subject will be made to blush for shame.” Abuse of a cult utensil such as the ting (i.e., the I Ching) is a gross profanation. The I Ching is evidently insisting here on its dignity as a ritual vessel and protesting against being profanely used.

The fifth line says:

The ting has yellow handles, golden carrying rings.
Perseverance furthers.

The I Ching has, it seems, met with a new, correct (yellow) understanding, that is, a new concept (Begriff) by which it can be grasped. This concept is valuable (golden). There is indeed a new edition in English, making the book more accessible to the Western world than before.

The sixth line says:

The ting has rings of jade.
Great good fortune.
Nothing that would not act to further.

Jade is distinguished for its beauty and soft sheen. If the carrying rings are of jade, the whole vessel is enhanced in beauty, honor, and value. The I Ching expresses itself here as being not only well satisfied but indeed very optimistic. One can only await further events and in the meantime remain content with the pleasant conclusion that the I Ching approves of the new edition.

Prognosis: Hexagram 50 changing to Hexagram 35

I have shown in this example as objectively as I can how the oracle proceeds in a given case. Of course the procedure varies somewhat according to the way the question is put. If for instance a person finds himself in a confusing situation, he may himself appear in the oracle as the speaker. Or, if the question concerns a relationship with another person, that person may appear as the speaker. However, the identity of the speaker does not depend entirely on the manner in which the question is phrased, inasmuch as our relations with our fellow beings are not always determined by the latter. Very often our relations depend almost exclusively on our own attitudes, though we maybe quite unaware of this fact. Hence, if an individual is unconscious of his role in a relationship, there may be a surprise in store for him; contrary to expectation, he himself may appear as the chief agent, as is sometimes unmistakably indicated by the text. It may also occur that we take a situation too seriously and consider it extremely important, whereas the answer we get on consulting the I Ching draws attention to some unsuspected other aspect impllcit in the question.

To come back once more to our hexagram. Though the I Ching not only seems to be satisfied with its new edition, but even expresses emphatic optimism, this still does not foretell anything about the effect it will have on the public it is intended to reach. Since we have in our hexagram two yang lines stressed by the numerical value nine, we are in a position to find out what sort of prognosis the I Ching makes for itself. Lines designated by a six or a nine have, according to the ancient conception, an inner tension so great as to cause them to change into their opposites, that is, yang into yin, and vice versa. Through this change we obtain in the present instance hexagram 35, Chin, PROGRESS.

The subject of this hexagram is someone who meets with all sorts of vicissitudes of fortune in his climb upward, and the text describes how he should hehave. The I Ching is in this same situation: it rises like the sun and declares itself, but it is rebuffed and finds no confidence — it is “progressing, but in sorrow.” However, “one obtains great happiness from one’s ancestress.” Psychology can help us to elucidate this obscure passage. In dreams and fairy tales the grandmother, or ancestress, often represents the unconscious, because the latter in a man contains the feminine component of the psyche. If the I Ching is not accepted by the conscious, at least the unconscious meets it halfway, and the I Ching is more closely connected with the unconscious than with the rational attitude of consciousness. Since the unconscious is often represented in dreams by a feminine figure, this may be the explanation here. The feminine person might be the translator, who has given the book her maternal care, and this might easily appear to the I Ching as a “great happiness.” It anticipates general understantling, but is afraid of misuse — “Progress like a hamster.” But it is mindful of the admonition, “Take not gain and loss to heart.” It remains free of “partisan motives.” It does not thrust itself on anyone.

The I Ching therefore faces its future on the American book market calmly and expresses itself here just about as any reasonable person would in regard to the fate of so controversial a work. This prediction is so very reasonable and full of common sense that it would be hard to think of a more fitting answer.

Experiment 2: Asking about Jung's Foreword (Hexagram 29)

All of this happened before I had written the foregoing paragraphs. When I reached this point, I wished to know the attitude of the I Ching to the new situation. The state of things had been altered by what I had written, inasmuch as I myself had now entered upon the scene, and I therefore expected to hear something referring to my own action. I must confess that I had not been feeling too happy in the course of writing this foreword, for, as a person with a sense of responsibility toward science, I am not in the habit of asserting something I cannot prove or at least present as acceptable to reason. It is a dubious task indeed to try to introduce to a critical modern public a collection of archaic “magic spells,” with the idea of making them more or less acceptable. I have undertaken it because I myself think that there is more to the ancient Chinese way of thinking than meets the eye. But it is embarrassing to me that I must appeal to the good will and imagination of the reader, inasmuch as I have to take him into the obscurity of an age-old magic ritual. Unfortunately I am only too well aware of the arguments that can be brought against it. We are not even certain that the ship that is to carry us over the unknown seas has not sprung a leak somewhere. May not the old text be corrupt? Is Wilhelm’s translation accurate? Are we not self-deluded in our explanations?

The answer was hexagram 29, K’an, THE ABYSMAL. Special emphasis is given to the third place by the fact that the line is designated by a six. This line says:

Forward and backward, abyss on abyss.
In danger like this, pause at first and wait,
Otherwise you will fall into a pit in the abyss.
Do not act in this way.

Formerly I would have accepted unconditionally the advice, “Do not act in this way,” and would have refused to give my opinion of the I Ching, for the sole reason that I had none. But now the counsel may serve as an example of the way in which the I Ching functions. It is a fact that if one begins to think about it, the problems of the I Ching do represent “abyss on abyss,” and unavoidably one must “pause at first and wait” in the midst of the dangers of limitless and uncritical speculation; otherwise one really will lose his way in the darkness. Could there be a more uncomfortable position intellectually than that of floating in the thin air of unproved possibilities, not knowing whether what one sees is truth or illusion? This is the dreamlike atmosphere of the I Ching, and in it one has nothing to rely upon except one’s own so fallible subjective judgment. I cannot but admit that this line represents very appropriately the feelings with which I wrote the foregoing passages. Equally fitting is the comforting beginning of this hexagram — “If you are sincere, you have success in your heart” — for it indicates that the decisive thing here is not the outer danger but the subjective condition, that is, whether one believes oneself to be “sincere” or not.

The hexagram compares the dynamic action in this situation to the behavior of flowing water, which is not afraid of any dangerous place but plunges over cliffs and fills up the pits that lie in its course (K’an also stands for water). This is the way in which the “superior man” acts and “carries on the business of teaching.”

K’an is definitely one of the less agreeable hexagrams. It describes a situation in which the subject seems in grave danger of being caught in all sorts of pitfalls. Just as in interpreting a dream one must follow the dream text with utmost exactitude, so in consulting the oracle one must hold in mind the form of the question put, for this sets a definite limit to the interpretation of the answer. The first line of the hexagram notes the presence of the danger: “In the abyss one falls into a pit.” The second line does the same, then adds the counsel: “One should strive to attain small things only.” I apparently anticipated this advice by limiting myself in this foreword to a demonstration of how the I Ching functions in the Chinese mind, and by renouncing the more ambitious project of writing a psychological commentary on the whole book.

The fourth line says:

A jug of wine, a bowl of rice with it;
Earthen vessels
Simply handed in through the window.
There is certainly no blame in this.

Wilhelm makes the following comment here:

Although as a rule it is customary for an official to present certain introductory gifts and recommendations before he is appointed, here everything is simplified to the utmost. The gifts are insignificant, there is no one to sponsor him, he introduces himself; yet all this need not be humiliating if only there is the honest intention of mutual help in danger.

It looks as if the book were to some degree the subject of this line.

The fifth line continues the theme of limitation. If one studies the nature of water, one sees that it fills a pit only to the rim and then flows on. It does not stay caught there:

The abyss is not filled to overflowing,
It is filled only to the rim.

But if, tempted by the danger, and just because of the uncertainty, one were to insist on forcing conviction by special efforts, such as elaborate commentaries and the like, one would only be mired in the difficulty, which the top line describes very accurately as a tied-up and caged-in condition. Indeed, the last line often shows the consequences that result when one does not take the meaning of the hexagram to heart.

Prognosis: Hexagram 29 changing to Hexagram 48

In our hexagram we have a six in the third place. This yin line of mounting tension changes into a yang line and thus produces a new hexagram showing a new possibility or tendency. We now have hexagram 48, Ching, THE WELL. The water hole no longer means danger, however, but rather something beneficial, a well:

Thus the superior man encourages the people at their work,
And exhorts them to help one another.

The image of people helping one another would seem to refer to the reconstruction of the well, for it is broken down and full of mud. Not even animals drink from it. There are fishes living in it, and one can shoot these, but the well is not used for drinking, that is, for human needs. This description is reminiscent of the overturned and unused ting that is to receive a new handle. Moreover, this well, like the ting, is cleaned. But no one drinks from it:

This is my heart’s sorrow,
For one might draw from it.

The dangerous water hole or abyss pointed to the I Ching, and so does the well, but the latter has a positive meaning: it contains the waters of life. It should he restored to use. But one has no concept (Begriff) of it, no utensil with which to carry the water; the jug is broken and leaks. The ting needs new handles and carrying rings by which to grasp it, and so also the well must be newly lined, for it contains “a clear, cold spring from which one can drink.” One may draw water from it, because “it is dependable.”

Concluding Reflections on the Experiments

It is clear that in this prognosis the speaking subject is again the I Ching, representing itself as a spring of living water. The preceding hexagram described in detail the danger confronting the person who accidentally falls into the pit within the abyss. He must work his way out of it, in order to discover that it is an old, ruined well, buried in mud, but capable of being restored to use again.

I submitted two questions to the method of chance represented by the coin oracle, the second question being put after I had written my analysis of the answer to the first. The first question was directed, as it were, to the I Ching: what had it to say about my intention to write a foreword? The second question concerned my own action, or rather the situation in which I was the acting subject who had discussed the first hexagram. To the first question the I Ching replied by comparing itself to a caldron, a ritual vessel in need of renovation, a vessel that was finding only doubtful favor with the public. To the second question the reply was that I had fallen into a difficulty, for the I Ching represented a deep and dangerous water hole in which one might easily be mired. However, the water hole proved to be an old well that needed only to be renovated in order to be put to useful purposes once more.

These four hexagrams are in the main consistent as regards theme (vessel, pit, well); and as regards intellectual content they seem to be meaningful. Had a human being made such replies, I should, as a psychiatrist, have had to pronounce him of sound mind, at least on the basis of the material presented. Indeed, I should not have been able to discover anything delirious, idiotic, or schizophrenic in the four answers. In view of the I Ching’s extreme age and its Chinese origin, I cannot consider its archaic, symbolic, and flowery language abnormal. On the contrary, I should have had to congratulate this hypothetical person on the extent of his insight into my unexpressed state of doubt. On the other hand, any person of clever and versatile mind can turn the whole thing around and show how I have projected my subjective contents into the symbolism of the hexagrams. Such a critique, though catastrophic from the standpoint of Western rationality, does no harm to the function of the I Ching. On the contrary, the Chinese sage would smilingly tell me: “Don’t you see how useful the I Ching is in making you project your hitherto unrealized thoughts into its abstruse symbolism? You could have written your foreword without ever realizing what an avalanche of misunderstanding might be released by it.”

The Chinese standpoint does not concern itself as to the attitude one takes toward the performance of the oracle. It is only we who are puzzled, because we trip time and again over our prejudice, viz., the notion of causality. The ancient wisdom of the East lays stress upon the fact that the intelligent individual realizes his own thoughts, but not in the least upon the way in which he does it. The less one thinks about the theory of the I Ching, the more soundly one sleeps.

Jung's Final Thoughts on the I Ching

It would seem to me that on the basis of this example an unprejudiced reader would now be in a position to form at least a tentative judgment on the operation of the I Ching.[12] More cannot be expected from a simple introduction. If by means of this demonstration I have succeeded in elucidating the psychological phenomenology of the I Ching, I shall have carried out my purpose. As to the thousands of questions, doubts, and criticisms that this singular book stirs up — I cannot answer these. The I Ching does not offer itself with proofs and results; it does not vaunt itself, nor is it easy to approach. Like a part of nature, it waits until it is discovered. It offers neither facts nor power, but for lovers of self-knowledge, of wisdom — if there be such — it seems to be the right book. To one person its spirit appears as clear as day; to another, shadowy as twilight; to a third, dark as night. He who is not pleased by it does not have to use it, and he who is against it is not obliged to find it true. Let it go forth into the world for the benefit of those who can discern its meaning.

The I Ching insists upon self-knowledge throughout. The method by which this is to be achieved is open to every kind of misuse, and is therefore not for the frivolous-minded and immature; nor is it for intellectualists and rationalists. It is appropriate only for thoughtful and reflective people who like to think about what they do and what happens to them — a predilection not to be confused with the morbid brooding of the hypochondriac. As I have indicated above, I have no answer to the multitude of problems that arise when we seek to harmonize the oracle of the I Ching with our accepted scientific canons. But needless to say, nothing “occult” is to be inferred. My position in these matters is pragmatic, and the great disciplines that have taught me the practical usefulness of this viewpoint are psychotherapy and medical psychology. Probably in no other field do we have to reckon with so many unknown quantities, and nowhere else do we become more accustomed to adopting methods that work even though for a long time we may not know why they work. Unexpected cures may arise from questionable therapies and unexpected failures from allegedly reliable methods. In the exploration of the unconscious we come upon very strange things, from which a rationalist turns away with horror, claiming afterward that he did not see anything. The irrational fullness of life has taught me never to discard anything, even when it goes against all our theories (so short-lived at best) or otherwise admits of no immediate explanation. It is of course disquieting, and one is not certain whether the compass is pointing true or not; but security, certitude, and peace do not lead to discoveries. It is the same with this Chinese mode of divination. Clearly the method aims at self-knowledge, though at all times it has also been put to superstitious use.

I of course am thoroughly convinced of the value of self-knowledge, but is there any use in recommending such insight, when the wisest of men throughout the ages have preached the need of it without success? Even to the most biased eye it is obvious that this book represents one long admonition to careful scrutiny of one’s own character, attitude, and motives. This attitude appeals to me and has induced me to undertake the foreword. Only once before have I expressed myself in regard to the problem of the I Ching: this was in a memorial address in tribute to Richard Willielm. For the rest I have maintained a discreet silence. It is by no means easy to feel one’s way into such a remote and mysterious mentality as that underlying the I Ching. One cannot easily disregard such great minds as Confucius and Lao-tse, if one is at all able to appreciate the quality of the thoughts they represent; much less can one overlook the fact that the I Ching was their main source of inspiration. I know that previously I would not have dared to express myself so explicitly about so uncertain a matter. I can take this risk because I am now in my eighth decade, and the changing opinions of men scarcely impress me any more; the thoughts of the old masters are of greater value to me than the philosophical prejudices of the Western mind.

I do not like to burden my reader with these personal considerations; but, as already indicated, one’s own personality is very often implicated in the answer of the oracle. Indeed, in formulating my question I even invited the oracle to comment directly on my action.

It would seem to me that on the basis of this example an unprejudiced reader would now be in a position to form at least a tentative judgment on the operation of the I Ching. More cannot be expected from a simple introduction. If by means of this demonstration I have succeeded in elucidating the psychological phenomenology of the I Ching, I shall have carried out my purpose. As to the thousands of questions, doubts, and criticisms that this singular book stirs up — I cannot answer these. The I Ching does not offer itself with proofs and results; it does not vaunt itself, nor is it easy to approach. Like a part of nature, it waits until it is discovered. It offers neither facts nor power, but for lovers of self-knowledge, of wisdom — if there be such — it seems to be the right book. To one person its spirit appears as clear as day; to another, shadowy as twilight; to a third, dark as night. He who is not pleased by it does not have to use it, and he who is against it is not obliged to find it true. Let it go forth into the world for the benefit of those who can discern its meaning.

C. G. JUNG
Zurich, 1949