Difference between revisions of "The I-Ching and C.G. Jung's Theories on Synchronicity and the Relativity of Space/Time By the Master of Mount Leigh"
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− | The [[I-Ching]] is an acient book of [[wisdom]] that also can be used as an {{Wiki|oracle}}. Its language is rather sober and one of its objective is to make the person consulting the {{Wiki|oracle}} understand the connections between his individual actions and their consequences. Basically, this comes close to the [[Buddhist]] definition of [[Karma]]. | + | The [[I-Ching]] is an acient [[book]] of [[wisdom]] that also can be used as an {{Wiki|oracle}}. Its [[language]] is rather sober and one of its [[objective]] is to make the [[person]] consulting the {{Wiki|oracle}} understand the connections between his {{Wiki|individual}} [[actions]] and their consequences. Basically, this comes close to the [[Buddhist]] definition of [[Karma]]. |
[[File:CircleHexChart 72.png|thumb|250px|]] | [[File:CircleHexChart 72.png|thumb|250px|]] | ||
− | However all this does not imply {{Wiki|superstition}} - which I define here as the fatalistic dependence on the "will" of higher powers (i.e. {{Wiki|God}}, {{Wiki|Yahweh}}, {{Wiki|Allah}}, {{Wiki|gods}}, [[devas]], etc) hoping that they stay well-disposed towards oneself. Also in this context it should be noted that the old {{Wiki|Sanskrit}} word [[Karma]] means Action, and that it is often misunderstood as denoting some kind of predetermined fate. | + | However all this does not imply {{Wiki|superstition}} - which I define here as the fatalistic dependence on the "will" of [[higher powers]] (i.e. {{Wiki|God}}, {{Wiki|Yahweh}}, {{Wiki|Allah}}, {{Wiki|gods}}, [[devas]], etc) hoping that they stay well-disposed towards oneself. Also in this context it should be noted that the old {{Wiki|Sanskrit}} [[word]] [[Karma]] means [[Action]], and that it is often misunderstood as denoting some kind of predetermined [[fate]]. |
− | In the Western hemisphere during pre-{{Wiki|Christian}} antiquity (here I confine myself to {{Wiki|ancient Greece}}, {{Wiki|Italy}} and the {{Wiki|Mediterranean basin}} west of the ancient {{Wiki|Persian empire}}), oracular or divinatory literature was also very common. | + | In the Western hemisphere during pre-{{Wiki|Christian}} antiquity (here I confine myself to {{Wiki|ancient Greece}}, {{Wiki|Italy}} and the {{Wiki|Mediterranean basin}} {{Wiki|west}} of the {{Wiki|ancient}} {{Wiki|Persian empire}}), oracular or divinatory {{Wiki|literature}} was also very common. |
− | Female {{Wiki|oracles}} known as Sibyls - or priestesses - were its source. Usually they were prophetesses who uttered divine revelations in a frenzied state. Modern {{Wiki|archeologists}}, {{Wiki|toxicologists}} and {{Wiki|geologists}} have confirmed that temples of many sibyllic {{Wiki|oracle}}s were often built over volcanic rock fissures or mineral springs. Intoxicated by vapors rich in hallucinogenic hydrocarbons (including {{Wiki|ethylene}}) and other volcanic gases emanating from those fissures, the sibyls would fall into {{Wiki|trance}}, allowing the tutelary gods to possess their spirit and communicate via their - often incoherent - utterances. Those were then interpreted by priests or aides, recorded and re-written into poetic verses which were later compiled into Sibylline books, one of the first appeared in the 5th century BCE. The 2nd century CE Greek {{Wiki|historiographer}} {{Wiki|Phlegon of Tralles}} entitled his compilation of Sibyllene prophecies as the Book of Marvels. In the late middle-ages a list of total of 12 (or 14) Sibylline books, classified as {{Wiki|Christian}}, {{Wiki|Jewish}} or {{Wiki|Pagan}}, was widely acknowledged. | + | {{Wiki|Female}} {{Wiki|oracles}} known as Sibyls - or {{Wiki|priestesses}} - were its source. Usually they were prophetesses who uttered [[divine]] revelations in a frenzied state. {{Wiki|Modern}} {{Wiki|archeologists}}, {{Wiki|toxicologists}} and {{Wiki|geologists}} have confirmed that [[temples]] of many sibyllic {{Wiki|oracle}}s were often built over volcanic rock fissures or mineral springs. {{Wiki|Intoxicated}} by vapors rich in {{Wiki|hallucinogenic}} hydrocarbons (including {{Wiki|ethylene}}) and other volcanic gases [[emanating]] from those fissures, the sibyls would fall into {{Wiki|trance}}, allowing the tutelary [[gods]] to possess their [[spirit]] and {{Wiki|communicate}} via their - often incoherent - utterances. Those were then interpreted by priests or aides, recorded and re-written into poetic verses which were later compiled into Sibylline [[books]], one of the first appeared in the 5th century BCE. The 2nd century CE {{Wiki|Greek}} {{Wiki|historiographer}} {{Wiki|Phlegon of Tralles}} entitled his compilation of Sibyllene {{Wiki|prophecies}} as the [[Book]] of Marvels. In the late middle-ages a list of total of 12 (or 14) Sibylline [[books]], classified as {{Wiki|Christian}}, {{Wiki|Jewish}} or {{Wiki|Pagan}}, was widely [[acknowledged]]. |
− | The {{Wiki|oracle}} of Delphi in Greece was one of the most famed during antiquity. The priestess Phytia, dedicated to the Greek sun-god {{Wiki|Apollo}}, her successors and various other Sibyls were active in the temple complex of Delphi from at least the 8th century BCE until the Christian Emperor {{Wiki|Theodosius I}} of Rome closed them down around 395 CE - perhaps due to their long and "unchristian" relationship with those pagan Greek gods and godesses, such as [[Wikipedia:Gaia (mythology)|Gaia]], {{Wiki|Themis}}, {{Wiki|Apollo}} and [[Wikipedia:Phoebe (mythology)|Phoebe]]. | + | The {{Wiki|oracle}} of Delphi in {{Wiki|Greece}} was one of the most famed during antiquity. The {{Wiki|priestess}} Phytia, dedicated to the {{Wiki|Greek}} sun-god {{Wiki|Apollo}}, her successors and various other Sibyls were active in the [[temple]] complex of Delphi from at least the 8th century BCE until the {{Wiki|Christian}} [[Emperor]] {{Wiki|Theodosius I}} of {{Wiki|Rome}} closed them down around 395 CE - perhaps due to their long and "unchristian" relationship with those {{Wiki|pagan}} {{Wiki|Greek}} [[gods]] and godesses, such as [[Wikipedia:Gaia (mythology)|Gaia]], {{Wiki|Themis}}, {{Wiki|Apollo}} and [[Wikipedia:Phoebe (mythology)|Phoebe]]. |
− | Roughly at the same time in Roman Italy, various Sibyls of Etruscan origin became famous for their (at the time politically correct) Christian apocalypic end-of-time visions. Noteworthy here is the Tiburtine Sibyl, who rose to fame and influence in Roman politics with her dire predictions. It is therefore not astounding that a widespread pejorative designation in {{Wiki|Italy}} and {{Wiki|Greece}} for the ancient {{Wiki|Christians}} was: "Sibyl-culters" (Greek: Sibylliostai). | + | Roughly at the same [[time]] in {{Wiki|Roman}} {{Wiki|Italy}}, various Sibyls of Etruscan origin became famous for their (at the [[time]] {{Wiki|politically}} correct) {{Wiki|Christian}} apocalypic end-of-time visions. Noteworthy here is the Tiburtine Sibyl, who rose to [[fame]] and [[influence]] in {{Wiki|Roman}} politics with her dire predictions. It is therefore not astounding that a widespread pejorative designation in {{Wiki|Italy}} and {{Wiki|Greece}} for the {{Wiki|ancient}} {{Wiki|Christians}} was: "Sibyl-culters" ({{Wiki|Greek}}: Sibylliostai). |
− | Purely {{Wiki|Christian}} (meaning here non-Sibylline) oracle books did not exist, however {{Wiki|Saint Augustine}} (354-430) considered the Psalms of David to be prophetic songs inspired by the Holy Ghost. | + | Purely {{Wiki|Christian}} ([[meaning]] here non-Sibylline) {{Wiki|oracle}} [[books]] did not [[exist]], however {{Wiki|Saint Augustine}} (354-430) considered the Psalms of David to be prophetic songs inspired by the Holy [[Ghost]]. |
− | In the second Christian millenary, oracles remained essentially the exclusive domain of obscure spiritualistic circles or were centered on a few charismatic or prophetic individuals, who were quickly ostracised and persecuted by the church, such as: | + | In the second {{Wiki|Christian}} millenary, {{Wiki|oracles}} remained [[essentially]] the exclusive domain of obscure spiritualistic circles or were centered on a few {{Wiki|charismatic}} or prophetic {{Wiki|individuals}}, who were quickly ostracised and persecuted by the {{Wiki|church}}, such as: |
− | : The Italian mystic and Catholic {{Wiki|theologian}} {{Wiki|Joachim of Fiore}} (circa 1135 - 1202). He was the founder of the monastic order of {{Wiki|San Giovanni}}, but was soon attacked as heretic by the church. Yet his {{Wiki|oracle}} book with the unwieldy title Exposition of the great prophet [[Wikipedia:Joachim of Fiore|Joachim]] on the book of the blessed Cyril about the greatest tribulations and the status of the Holy Mother Church (in Latin original: Expositio magni prophete Ioachim in librum beati Cirilli de magnis tribulationibus et statu Sancte Matris Ecclesie), was published in the {{Wiki|Republic of Venice}} in 1516 and commanded a large following in that city-state. | + | : The Italian [[mystic]] and {{Wiki|Catholic}} {{Wiki|theologian}} {{Wiki|Joachim of Fiore}} (circa 1135 - 1202). He was the founder of the [[monastic order]] of {{Wiki|San Giovanni}}, but was soon attacked as {{Wiki|heretic}} by the {{Wiki|church}}. Yet his {{Wiki|oracle}} [[book]] with the unwieldy title Exposition of the great prophet [[Wikipedia:Joachim of Fiore|Joachim]] on the [[book]] of the blessed Cyril about the greatest tribulations and the {{Wiki|status}} of the Holy Mother {{Wiki|Church}} (in Latin original: Expositio magni prophete Ioachim in librum beati Cirilli de magnis tribulationibus et statu Sancte Matris Ecclesie), was published in the {{Wiki|Republic of Venice}} in 1516 and commanded a large following in that city-state. |
[[File:Trigrams2.png|thumb|250px|]] | [[File:Trigrams2.png|thumb|250px|]] | ||
− | : The French visionary, {{Wiki|alchemist}} and franciscan [[monk]] {{Wiki|Jean de Roquetaillade}} (circa 1310 - 1366). Familiar with [[Wikipedia:Joachim of Fiore|Joachim]]'s prophecies, he authored numerous books such as the Book of the Secret Archana (Latin: Libro secretorum archanorum), the Book of Visions (Liber visionum), Book of Perfect Secret Events (Liber perfectum secretorum eventuum) and the Vademecum in Troubled Times (Vademecum in tribulationem). In his works, of which many originals are lost now, he formulates {{Wiki|apocalyptic}} visions as well as future political constellations in Europe until the year 2347, the supposed year of the defeat of the {{Wiki|Antichrist}}. Therfore the high clergy consulted him - even in prison- and eagerly sought his {{Wiki|prognostics}}. Yet he also attacked the degeneration of the church and the Pope, who was then reigning from the French city of Avignon and was in rivalry with the Pope in Rome. Alarmed by his visionary fervor and outspokenness, the church had put him under house arrest in several monasteries starting 1344, and later kept him in prison until his death. | + | : The {{Wiki|French}} [[visionary]], {{Wiki|alchemist}} and franciscan [[monk]] {{Wiki|Jean de Roquetaillade}} (circa 1310 - 1366). Familiar with [[Wikipedia:Joachim of Fiore|Joachim]]'s {{Wiki|prophecies}}, he authored numerous [[books]] such as the [[Book]] of the Secret Archana (Latin: Libro secretorum archanorum), the [[Book]] of Visions (Liber visionum), [[Book]] of Perfect Secret Events (Liber perfectum secretorum eventuum) and the Vademecum in Troubled Times (Vademecum in tribulationem). In his works, of which many originals are lost now, he formulates {{Wiki|apocalyptic}} visions as well as future {{Wiki|political}} [[constellations]] in {{Wiki|Europe}} until the year 2347, the supposed year of the defeat of the {{Wiki|Antichrist}}. Therfore the high clergy consulted him - even in prison- and eagerly sought his {{Wiki|prognostics}}. Yet he also attacked the degeneration of the {{Wiki|church}} and the Pope, who was then reigning from the {{Wiki|French}} city of Avignon and was in rivalry with the Pope in {{Wiki|Rome}}. Alarmed by his [[visionary]] fervor and outspokenness, the {{Wiki|church}} had put him under house arrest in several [[monasteries]] starting 1344, and later kept him in prison until his [[death]]. |
− | : The most famous of them all was the French healer, astrologuer and writer {{Wiki|Michel de Nostredame}} (1503-1566), better known as Nostradamus. His 1555 work entitled The Prophecies (Les Propheties) commanded the admiration of the French queen and several influential French catholic clerics. He had the luck of being not regarded as too dangerous to the church, so he was laregely left alone. Moreover his book remains a widely-read international best seller today. | + | : The most famous of them all was the {{Wiki|French}} healer, astrologuer and writer {{Wiki|Michel de Nostredame}} (1503-1566), better known as Nostradamus. His 1555 work entitled The {{Wiki|Prophecies}} (Les Propheties) commanded the admiration of the {{Wiki|French}} {{Wiki|queen}} and several influential {{Wiki|French}} {{Wiki|catholic}} clerics. He had the [[luck]] of {{Wiki|being}} not regarded as too [[dangerous]] to the {{Wiki|church}}, so he was laregely left alone. Moreover his [[book]] {{Wiki|remains}} a widely-read international best seller today. |
− | As a conclusion we can deduct that ancient pre-Christian and Christian European oracular books or literature (here I do not include Runic or other pagan traditions of ancient northern, central or eastern Europe) was mainly compiled in Greek, Latin/Italian, French and Hebrew. | + | As a conclusion we can deduct that {{Wiki|ancient}} pre-Christian and {{Wiki|Christian}} European oracular [[books]] or {{Wiki|literature}} (here I do not include Runic or other {{Wiki|pagan}} [[traditions]] of {{Wiki|ancient}} northern, {{Wiki|central}} or eastern {{Wiki|Europe}}) was mainly compiled in {{Wiki|Greek}}, Latin/Italian, {{Wiki|French}} and Hebrew. |
− | In contrast to that oracular literature, the text of the [[I-Ching]] must have appeared highly rational, sober, systematic and devoid of apocalyptic mumbo-jumbo to those Europeans, who had first contact with it. Perhaps it is no coincidence that knowledge of the the [[I-Ching]] reached Europe during the age of [[enlightenment]] (thanks to efforts of {{Wiki|Jesuits}} based in {{Wiki|China}}), a time when the power of the church began to wane. | + | In contrast to that oracular {{Wiki|literature}}, the text of the [[I-Ching]] must have appeared highly [[rational]], sober, systematic and devoid of {{Wiki|apocalyptic}} mumbo-jumbo to those Europeans, who had first [[contact]] with it. Perhaps it is no coincidence that [[knowledge]] of the the [[I-Ching]] reached {{Wiki|Europe}} during the age of [[enlightenment]] (thanks to efforts of {{Wiki|Jesuits}} based in {{Wiki|China}}), a [[time]] when the [[power]] of the {{Wiki|church}} began to wane. |
− | The [[I-Ching]]'s underlying mathematical and numerological system of the binary {{Wiki|Yin/Yang}} (i.e. negative/positive; 0/1) and the {{Wiki|Eight Trigrams}} had a profound influence on the mathematic theories of {{Wiki|German}} {{Wiki|mathematician}} and {{Wiki|philosopher}} {{Wiki|Gottfried Leibnitz}} (1646-1716). As a {{Wiki|sinophile}} person, he was deeply impressed with the Chinese inventing a binary number system several thousand years before him. | + | The [[I-Ching]]'s underlying {{Wiki|mathematical}} and {{Wiki|numerological}} system of the binary {{Wiki|Yin/Yang}} (i.e. negative/positive; 0/1) and the {{Wiki|Eight Trigrams}} had a profound [[influence]] on the mathematic theories of {{Wiki|German}} {{Wiki|mathematician}} and {{Wiki|philosopher}} {{Wiki|Gottfried Leibnitz}} (1646-1716). As a {{Wiki|sinophile}} [[person]], he was deeply impressed with the {{Wiki|Chinese}} inventing a binary number system several thousand years before him. |
− | Now fast-forward to the late 19th and early 20th century; it was again German-speaking {{Wiki|psychoanalysts}}, scholars and writers, who were instrumental helping the [[I-Ching]] gain wider acceptance in the sceptical and rationalist Europe. In addition to the Lutheran missionary {{Wiki|Richard Wilhelm}} (1873-1930; the translator of the [[I-Ching]] and the {{Wiki|Tao Te Ching}} from Chinese into German), the {{Wiki|Swiss}} {{Wiki|psychoanalyst}} {{Wiki|Carl Gustav Jung}} (1875-1961) and the German-born poet {{Wiki|Hermann Hesse}} (who had emigrated to {{Wiki|Switzerland}} when {{Wiki|Hitler}} and his thugs took over {{Wiki|Germany}} in 1933 - Hesse was awarded the 1946 {{Wiki|Nobel prize}} for literature) are all worth mentioning in this context. | + | Now fast-forward to the late 19th and early 20th century; it was again German-speaking {{Wiki|psychoanalysts}}, [[scholars]] and writers, who were instrumental helping the [[I-Ching]] gain wider acceptance in the {{Wiki|sceptical}} and [[rationalist]] {{Wiki|Europe}}. In addition to the Lutheran missionary {{Wiki|Richard Wilhelm}} (1873-1930; the translator of the [[I-Ching]] and the {{Wiki|Tao Te Ching}} from {{Wiki|Chinese}} into {{Wiki|German}}), the {{Wiki|Swiss}} {{Wiki|psychoanalyst}} {{Wiki|Carl Gustav Jung}} (1875-1961) and the German-born poet {{Wiki|Hermann Hesse}} (who had emigrated to {{Wiki|Switzerland}} when {{Wiki|Hitler}} and his thugs took over {{Wiki|Germany}} in 1933 - Hesse was awarded the 1946 {{Wiki|Nobel prize}} for {{Wiki|literature}}) are all worth mentioning in this context. |
− | Other noteworthy guests and regular interlocuteurs of {{Wiki|C.G. Jung}} were the 'father of Quantum theory' {{Wiki|Albert Einstein}}, {{Wiki|Austrian}} quantum physicist and 1945 Nobel laureate [[Wikipedia:Wolfgang Pauli|Wolfgang E. Pauli]] (like {{Wiki|Einstein}} he left his home country before the {{Wiki|Nazi}}-takeover), the Franco-German {{Wiki|physician}} and {{Wiki|philantropist}} {{Wiki|Albert Schweitzer}} as well as the {{Wiki|Indian}} author and {{Wiki|Nobel}} laureate {{Wiki|R. Tagore}}. They all knew each other through regular get-togethers of intellectual circles based in {{Wiki|Zurich}} (the home of {{Wiki|C.G. Jung}}) starting 1921, and ten years later during the famed Eranos-lectures at the Monte Verita [[retreat]] in the picturesque alpine city of Ascona, situated in the Italian-speaking part of Switzerland. | + | Other noteworthy guests and regular interlocuteurs of {{Wiki|C.G. Jung}} were the 'father of {{Wiki|Quantum theory}}' {{Wiki|Albert Einstein}}, {{Wiki|Austrian}} {{Wiki|quantum}} {{Wiki|physicist}} and 1945 Nobel laureate [[Wikipedia:Wolfgang Pauli|Wolfgang E. Pauli]] (like {{Wiki|Einstein}} he left his home country before the {{Wiki|Nazi}}-takeover), the Franco-German {{Wiki|physician}} and {{Wiki|philantropist}} {{Wiki|Albert Schweitzer}} as well as the {{Wiki|Indian}} author and {{Wiki|Nobel}} laureate {{Wiki|R. Tagore}}. They all knew each other through regular get-togethers of [[intellectual]] circles based in {{Wiki|Zurich}} (the home of {{Wiki|C.G. Jung}}) starting 1921, and ten years later during the famed Eranos-lectures at the Monte Verita [[retreat]] in the picturesque alpine city of Ascona, situated in the Italian-speaking part of {{Wiki|Switzerland}}. |
− | The German book Parapsychologie, Individuation, Nationalsozialismus: Themen bei C.G. Jung (translated here as: "{{Wiki|Parapsychology}}, Individuation, National Socialism: Issues at {{Wiki|C.G. Jung}}"), written by German {{Wiki|psychoanalyst}} and former Jung-assistant Aniela Jaffé (1903-1991), states that Jung's notion of {{Wiki|Synchronicity}} was directly inspired by the [[I-Ching]] and that he coined the term after he began to immerse himself in studies of the [[I-Ching]] under the guidance of {{Wiki|Richard Wilhelm}}. In 1930, during a laudatio in honor of the deceased Wilhelm, he mentioned the term for the first time, but only in 1952 did Jung fully elaborate on the topic of Synchronicity. | + | The {{Wiki|German}} [[book]] Parapsychologie, Individuation, Nationalsozialismus: Themen bei {{Wiki|C.G. Jung}} (translated here as: "{{Wiki|Parapsychology}}, Individuation, National Socialism: Issues at {{Wiki|C.G. Jung}}"), written by {{Wiki|German}} {{Wiki|psychoanalyst}} and former Jung-assistant Aniela Jaffé (1903-1991), states that Jung's notion of {{Wiki|Synchronicity}} was directly inspired by the [[I-Ching]] and that he coined the term after he began to immerse himself in studies of the [[I-Ching]] under the guidance of {{Wiki|Richard Wilhelm}}. In 1930, during a laudatio in {{Wiki|honor}} of the deceased Wilhelm, he mentioned the term for the first [[time]], but only in 1952 did {{Wiki|Jung}} fully elaborate on the topic of Synchronicity. |
− | Moreover Jung found his theory of the 'universal archetypes' mirrored in the 64 Hexagrams of the [[I-Ching]]. It also provided the inspirational background for Hesse's 1943 utopian magnum-opus The Glass Bead Game (Das Glasperlenspiel), for which he revceived the 1946 Nobel prize. | + | Moreover {{Wiki|Jung}} found his {{Wiki|theory}} of the '[[universal]] {{Wiki|archetypes}}' mirrored in the 64 Hexagrams of the [[I-Ching]]. It also provided the inspirational background for Hesse's 1943 utopian magnum-opus The Glass Bead Game ([[Wikipedia:Sarat Chandra Das|Das]] Glasperlenspiel), for which he revceived the 1946 Nobel prize. |
[[File:Iching-mandala.jpg|thumb|250px|]] | [[File:Iching-mandala.jpg|thumb|250px|]] | ||
− | In his book Synchronizität, Akausalität und Okkultismus (translated here as: "Synchronicity, Acausality and the Occult") Jung offered a convincing (in European eyes) and rationally founded explanation for the functioning of oracle systems (executed by simply tossing three coins), based on his findings in {{Wiki|psychoanalysis}}. | + | In his [[book]] Synchronizität, Akausalität und Okkultismus (translated here as: "Synchronicity, Acausality and the [[Occult]]") {{Wiki|Jung}} [[offered]] a convincing (in European [[eyes]]) and rationally founded explanation for the functioning of {{Wiki|oracle}} systems (executed by simply tossing three coins), based on his findings in {{Wiki|psychoanalysis}}. |
− | It is mainly thanks to Jung's and the Eranos circles endeavors, that the [[I-Ching]] gained increased acceptance as an {{Wiki|oracle}} book in certain social strata of Europe and America. | + | It is mainly thanks to Jung's and the Eranos circles endeavors, that the [[I-Ching]] gained increased acceptance as an {{Wiki|oracle}} [[book]] in certain {{Wiki|social}} strata of {{Wiki|Europe}} and {{Wiki|America}}. |
To most Western rationalists during the mid 20th century, who were deeply influenced by the mechanistic Newtonian world-view, the link between a series of coin tosses and a corresponding {{Wiki|oracle}} remained obscure and incomprehensible. | To most Western rationalists during the mid 20th century, who were deeply influenced by the mechanistic Newtonian world-view, the link between a series of coin tosses and a corresponding {{Wiki|oracle}} remained obscure and incomprehensible. | ||
− | Jung however was convinced that in such circumstances both causal and {{Wiki|acausal}} links were coming into play. He believed that crucial evidence for his theory was provided by the (controversial) Zener-card experiments of Prof. {{Wiki|Joseph B. Rhine}}, which he had undertaken earlier during the 1930ies at the {{Wiki|Parapsychology}} Laboratory of {{Wiki|Duke University}} in North Carolina, USA. | + | {{Wiki|Jung}} however was convinced that in such circumstances both [[causal]] and {{Wiki|acausal}} links were coming into play. He believed that crucial {{Wiki|evidence}} for his {{Wiki|theory}} was provided by the (controversial) Zener-card experiments of Prof. {{Wiki|Joseph B. Rhine}}, which he had undertaken earlier during the 1930ies at the {{Wiki|Parapsychology}} Laboratory of {{Wiki|Duke University}} in {{Wiki|North}} Carolina, USA. |
− | Rhine's experiments were rather simple. Subjects referred as "Senders" focused on randomly shuffled cards marked with symbols: star, cross, circle, wavy lines or square. "Receivers" guessed at the symbol in the sender's [[mind]]. By 1940, after 33 experiments and nearly a million trials, Rhine said that he had found an overall effect. But the evidence was inconsistent, and mainstream scientists were not convinced. | + | Rhine's experiments were rather simple. [[Subjects]] referred as "Senders" focused on randomly shuffled cards marked with [[symbols]]: star, cross, circle, wavy lines or square. "Receivers" guessed at the [[symbol]] in the sender's [[mind]]. By 1940, after 33 experiments and nearly a million trials, Rhine said that he had found an overall effect. But the {{Wiki|evidence}} was inconsistent, and mainstream [[scientists]] were not convinced. |
− | Jung however classified the results of Rhine's experiments as 'synchronistic phenomena' (in original German: synchronistische Phänomene). In his 1930 laudatio for Wilhelm, C.G. Jung said of the [[I-Ching]]: | + | {{Wiki|Jung}} however classified the results of Rhine's experiments as 'synchronistic [[phenomena]]' (in original {{Wiki|German}}: synchronistische Phänomene). In his 1930 laudatio for Wilhelm, {{Wiki|C.G. Jung}} said of the [[I-Ching]]: |
− | :"The science of the [[I-Ching]] does, however, not rest on the principle of causality, but on a principle still unnamed - because it is not prevalent here [in the West] - that I have tenatively designated as synchronistic principle". (translation mine) | + | :"The [[science]] of the [[I-Ching]] does, however, not rest on the {{Wiki|principle}} of [[causality]], but on a {{Wiki|principle}} still unnamed - because it is not prevalent here [in the {{Wiki|West}}] - that I have tenatively designated as synchronistic {{Wiki|principle}}". (translation mine) |
− | In German original this reads: Die Wissenschaft des I Ging beruht nämlich nicht auf dem Kausalprinzip, sondern auf einem bisher nicht benannten - weil bei uns nicht vorkommenden - Prinzip, das ich versuchsweise als synchronistisches Prinzip bezeichnet habe." | + | In {{Wiki|German}} original this reads: [[Die]] Wissenschaft des I [[Ging]] beruht nämlich nicht auf dem Kausalprinzip, sondern auf einem bisher nicht benannten - weil bei uns nicht vorkommenden - Prinzip, das ich versuchsweise als synchronistisches Prinzip bezeichnet habe." |
− | Jung's experiments with the [[I-Ching]] intensified and he used it in his analytic sessions. A method - like Rhine's experimets - that was considered highly controversial at the time. In the following paragraph he defends using the oracle of the [[I-Ching]] (for the benefit of his patients) against critics who saw his methods as arbitrary and not rational/scientific enough: | + | Jung's experiments with the [[I-Ching]] intensified and he used it in his analytic sessions. A method - like Rhine's experimets - that was considered highly controversial at the [[time]]. In the following paragraph he defends using the {{Wiki|oracle}} of the [[I-Ching]] (for the {{Wiki|benefit}} of his patients) against critics who saw his methods as arbitrary and not rational/scientific enough: |
− | :"How many [[mental]] [[phenomena]], for example, do we declare as 'random', where the knower sees only too clearly that it is nothing less than a coincidence! I just want to point out all those cases of slips of the tongue, mis-readings and forgetting, which have been already clarified by Freud as not occurring entirely by accident. I am therefore inclined to be skeptical in relation to the so-called fluke of the [[I-Ching]]. It even seems to me that the number of matches reaches a significant percentage, well above the statistical odds. I think that this is not about chance but about regularity. The method itself is simple and easy. The difficulty begins, however, as I said, when evaluating the outcome. Above all understanding the symbolism is no easy thing - even with the help of the excellent comments by Richard Wilhelm. The more knowledge the reader has in the psychology of the unconscious, the easier this work will be." [translation mine] | + | :"How many [[mental]] [[phenomena]], for example, do we declare as 'random', where the knower sees only too clearly that it is [[nothing]] less than a coincidence! I just want to point out all those cases of slips of the {{Wiki|tongue}}, mis-readings and {{Wiki|forgetting}}, which have been already clarified by {{Wiki|Freud}} as not occurring entirely by accident. I am therefore inclined to be skeptical in [[relation]] to the so-called fluke of the [[I-Ching]]. It even seems to me that the number of matches reaches a significant percentage, well above the statistical odds. I think that this is not about chance but about regularity. The method itself is simple and easy. The difficulty begins, however, as I said, when evaluating the outcome. Above all [[understanding]] the [[symbolism]] is no easy thing - even with the help of the {{Wiki|excellent}} comments by Richard Wilhelm. The more [[knowledge]] the reader has in the {{Wiki|psychology}} of the [[unconscious]], the easier this work will be." [translation mine] |
− | This is the German original, from the book C.G. Jung und der östliche Weg, Walter Verlag 1997: | + | This is the {{Wiki|German}} original, from the [[book]] {{Wiki|C.G. Jung}} und der östliche Weg, Walter Verlag 1997: |
− | :"Wie viele psychische Phänomene zum Beispiel bezeichnen wir als "zufällig", wo der Wissende nur allzu deutlich sieht, daß es sich um nichts weniger als einen Zufall handelt! Ich erinnere nur an alle jene Fälle von Versprechen, Verlesen und Vergessen, die schon Freud als keineswegs zufällig aufgeklärt hat. Ich bin daher in bezug auf die sogenannten Zufallstreffer des I Ging zur Skepsis geneigt. Es scheint mir sogar, daß die Anzahl der deutlichen Treffer eine Prozentzahl erreicht, die weit über aller Wahrscheinlichkeit liegt. Ich glaube, daß es sich überhaupt nicht um Zufall, sondern um Regelmäßigkeit handelt. Die Methode selber ist leicht und einfach. Die Schwierigkeit beginnt aber, wie schon gesagt, bei der Auswertung des Resultates. Vor allem ist das Verständnis der Symbolik auch mit Hilfe der trefflichen Kommentare Wilhelms keine ganz einfache Sache. Je mehr Kenntnisse der Leser in der Psychologie des Unbewußten besitzt, desto leichter wird ihm diese Arbeit fallen." | + | :"Wie viele psychische Phänomene zum Beispiel bezeichnen wir als "zufällig", wo der Wissende nur allzu deutlich sieht, daß es sich um nichts weniger als einen Zufall handelt! Ich erinnere nur an alle jene Fälle von Versprechen, Verlesen und Vergessen, [[die]] schon {{Wiki|Freud}} als keineswegs zufällig aufgeklärt hat. Ich bin daher in bezug auf [[die]] sogenannten Zufallstreffer des I [[Ging]] zur Skepsis geneigt. Es scheint mir sogar, daß [[die]] Anzahl der deutlichen Treffer eine Prozentzahl erreicht, [[die]] weit über aller Wahrscheinlichkeit liegt. Ich glaube, daß es sich überhaupt nicht um Zufall, sondern um Regelmäßigkeit handelt. [[Die]] Methode selber ist leicht und einfach. [[Die]] Schwierigkeit beginnt aber, wie schon gesagt, bei der Auswertung des Resultates. Vor allem ist das Verständnis der Symbolik auch mit Hilfe der trefflichen Kommentare Wilhelms keine ganz einfache Sache. Je mehr Kenntnisse der Leser in der Psychologie des Unbewußten besitzt, desto leichter wird ihm diese Arbeit fallen." |
{{R}} | {{R}} |
Revision as of 15:02, 17 September 2013
The I-Ching is an acient book of wisdom that also can be used as an oracle. Its language is rather sober and one of its objective is to make the person consulting the oracle understand the connections between his individual actions and their consequences. Basically, this comes close to the Buddhist definition of Karma.
However all this does not imply superstition - which I define here as the fatalistic dependence on the "will" of higher powers (i.e. God, Yahweh, Allah, gods, devas, etc) hoping that they stay well-disposed towards oneself. Also in this context it should be noted that the old Sanskrit word Karma means Action, and that it is often misunderstood as denoting some kind of predetermined fate.
In the Western hemisphere during pre-Christian antiquity (here I confine myself to ancient Greece, Italy and the Mediterranean basin west of the ancient Persian empire), oracular or divinatory literature was also very common.
Female oracles known as Sibyls - or priestesses - were its source. Usually they were prophetesses who uttered divine revelations in a frenzied state. Modern archeologists, toxicologists and geologists have confirmed that temples of many sibyllic oracles were often built over volcanic rock fissures or mineral springs. Intoxicated by vapors rich in hallucinogenic hydrocarbons (including ethylene) and other volcanic gases emanating from those fissures, the sibyls would fall into trance, allowing the tutelary gods to possess their spirit and communicate via their - often incoherent - utterances. Those were then interpreted by priests or aides, recorded and re-written into poetic verses which were later compiled into Sibylline books, one of the first appeared in the 5th century BCE. The 2nd century CE Greek historiographer Phlegon of Tralles entitled his compilation of Sibyllene prophecies as the Book of Marvels. In the late middle-ages a list of total of 12 (or 14) Sibylline books, classified as Christian, Jewish or Pagan, was widely acknowledged.
The oracle of Delphi in Greece was one of the most famed during antiquity. The priestess Phytia, dedicated to the Greek sun-god Apollo, her successors and various other Sibyls were active in the temple complex of Delphi from at least the 8th century BCE until the Christian Emperor Theodosius I of Rome closed them down around 395 CE - perhaps due to their long and "unchristian" relationship with those pagan Greek gods and godesses, such as Gaia, Themis, Apollo and Phoebe.
Roughly at the same time in Roman Italy, various Sibyls of Etruscan origin became famous for their (at the time politically correct) Christian apocalypic end-of-time visions. Noteworthy here is the Tiburtine Sibyl, who rose to fame and influence in Roman politics with her dire predictions. It is therefore not astounding that a widespread pejorative designation in Italy and Greece for the ancient Christians was: "Sibyl-culters" (Greek: Sibylliostai).
Purely Christian (meaning here non-Sibylline) oracle books did not exist, however Saint Augustine (354-430) considered the Psalms of David to be prophetic songs inspired by the Holy Ghost.
In the second Christian millenary, oracles remained essentially the exclusive domain of obscure spiritualistic circles or were centered on a few charismatic or prophetic individuals, who were quickly ostracised and persecuted by the church, such as:
- The Italian mystic and Catholic theologian Joachim of Fiore (circa 1135 - 1202). He was the founder of the monastic order of San Giovanni, but was soon attacked as heretic by the church. Yet his oracle book with the unwieldy title Exposition of the great prophet Joachim on the book of the blessed Cyril about the greatest tribulations and the status of the Holy Mother Church (in Latin original: Expositio magni prophete Ioachim in librum beati Cirilli de magnis tribulationibus et statu Sancte Matris Ecclesie), was published in the Republic of Venice in 1516 and commanded a large following in that city-state.
- The French visionary, alchemist and franciscan monk Jean de Roquetaillade (circa 1310 - 1366). Familiar with Joachim's prophecies, he authored numerous books such as the Book of the Secret Archana (Latin: Libro secretorum archanorum), the Book of Visions (Liber visionum), Book of Perfect Secret Events (Liber perfectum secretorum eventuum) and the Vademecum in Troubled Times (Vademecum in tribulationem). In his works, of which many originals are lost now, he formulates apocalyptic visions as well as future political constellations in Europe until the year 2347, the supposed year of the defeat of the Antichrist. Therfore the high clergy consulted him - even in prison- and eagerly sought his prognostics. Yet he also attacked the degeneration of the church and the Pope, who was then reigning from the French city of Avignon and was in rivalry with the Pope in Rome. Alarmed by his visionary fervor and outspokenness, the church had put him under house arrest in several monasteries starting 1344, and later kept him in prison until his death.
- The most famous of them all was the French healer, astrologuer and writer Michel de Nostredame (1503-1566), better known as Nostradamus. His 1555 work entitled The Prophecies (Les Propheties) commanded the admiration of the French queen and several influential French catholic clerics. He had the luck of being not regarded as too dangerous to the church, so he was laregely left alone. Moreover his book remains a widely-read international best seller today.
As a conclusion we can deduct that ancient pre-Christian and Christian European oracular books or literature (here I do not include Runic or other pagan traditions of ancient northern, central or eastern Europe) was mainly compiled in Greek, Latin/Italian, French and Hebrew.
In contrast to that oracular literature, the text of the I-Ching must have appeared highly rational, sober, systematic and devoid of apocalyptic mumbo-jumbo to those Europeans, who had first contact with it. Perhaps it is no coincidence that knowledge of the the I-Ching reached Europe during the age of enlightenment (thanks to efforts of Jesuits based in China), a time when the power of the church began to wane.
The I-Ching's underlying mathematical and numerological system of the binary Yin/Yang (i.e. negative/positive; 0/1) and the Eight Trigrams had a profound influence on the mathematic theories of German mathematician and philosopher Gottfried Leibnitz (1646-1716). As a sinophile person, he was deeply impressed with the Chinese inventing a binary number system several thousand years before him.
Now fast-forward to the late 19th and early 20th century; it was again German-speaking psychoanalysts, scholars and writers, who were instrumental helping the I-Ching gain wider acceptance in the sceptical and rationalist Europe. In addition to the Lutheran missionary Richard Wilhelm (1873-1930; the translator of the I-Ching and the Tao Te Ching from Chinese into German), the Swiss psychoanalyst Carl Gustav Jung (1875-1961) and the German-born poet Hermann Hesse (who had emigrated to Switzerland when Hitler and his thugs took over Germany in 1933 - Hesse was awarded the 1946 Nobel prize for literature) are all worth mentioning in this context.
Other noteworthy guests and regular interlocuteurs of C.G. Jung were the 'father of Quantum theory' Albert Einstein, Austrian quantum physicist and 1945 Nobel laureate Wolfgang E. Pauli (like Einstein he left his home country before the Nazi-takeover), the Franco-German physician and philantropist Albert Schweitzer as well as the Indian author and Nobel laureate R. Tagore. They all knew each other through regular get-togethers of intellectual circles based in Zurich (the home of C.G. Jung) starting 1921, and ten years later during the famed Eranos-lectures at the Monte Verita retreat in the picturesque alpine city of Ascona, situated in the Italian-speaking part of Switzerland.
The German book Parapsychologie, Individuation, Nationalsozialismus: Themen bei C.G. Jung (translated here as: "Parapsychology, Individuation, National Socialism: Issues at C.G. Jung"), written by German psychoanalyst and former Jung-assistant Aniela Jaffé (1903-1991), states that Jung's notion of Synchronicity was directly inspired by the I-Ching and that he coined the term after he began to immerse himself in studies of the I-Ching under the guidance of Richard Wilhelm. In 1930, during a laudatio in honor of the deceased Wilhelm, he mentioned the term for the first time, but only in 1952 did Jung fully elaborate on the topic of Synchronicity. Moreover Jung found his theory of the 'universal archetypes' mirrored in the 64 Hexagrams of the I-Ching. It also provided the inspirational background for Hesse's 1943 utopian magnum-opus The Glass Bead Game (Das Glasperlenspiel), for which he revceived the 1946 Nobel prize.
In his book Synchronizität, Akausalität und Okkultismus (translated here as: "Synchronicity, Acausality and the Occult") Jung offered a convincing (in European eyes) and rationally founded explanation for the functioning of oracle systems (executed by simply tossing three coins), based on his findings in psychoanalysis.
It is mainly thanks to Jung's and the Eranos circles endeavors, that the I-Ching gained increased acceptance as an oracle book in certain social strata of Europe and America.
To most Western rationalists during the mid 20th century, who were deeply influenced by the mechanistic Newtonian world-view, the link between a series of coin tosses and a corresponding oracle remained obscure and incomprehensible.
Jung however was convinced that in such circumstances both causal and acausal links were coming into play. He believed that crucial evidence for his theory was provided by the (controversial) Zener-card experiments of Prof. Joseph B. Rhine, which he had undertaken earlier during the 1930ies at the Parapsychology Laboratory of Duke University in North Carolina, USA.
Rhine's experiments were rather simple. Subjects referred as "Senders" focused on randomly shuffled cards marked with symbols: star, cross, circle, wavy lines or square. "Receivers" guessed at the symbol in the sender's mind. By 1940, after 33 experiments and nearly a million trials, Rhine said that he had found an overall effect. But the evidence was inconsistent, and mainstream scientists were not convinced.
Jung however classified the results of Rhine's experiments as 'synchronistic phenomena' (in original German: synchronistische Phänomene). In his 1930 laudatio for Wilhelm, C.G. Jung said of the I-Ching:
- "The science of the I-Ching does, however, not rest on the principle of causality, but on a principle still unnamed - because it is not prevalent here [in the West] - that I have tenatively designated as synchronistic principle". (translation mine)
In German original this reads: Die Wissenschaft des I Ging beruht nämlich nicht auf dem Kausalprinzip, sondern auf einem bisher nicht benannten - weil bei uns nicht vorkommenden - Prinzip, das ich versuchsweise als synchronistisches Prinzip bezeichnet habe."
Jung's experiments with the I-Ching intensified and he used it in his analytic sessions. A method - like Rhine's experimets - that was considered highly controversial at the time. In the following paragraph he defends using the oracle of the I-Ching (for the benefit of his patients) against critics who saw his methods as arbitrary and not rational/scientific enough:
- "How many mental phenomena, for example, do we declare as 'random', where the knower sees only too clearly that it is nothing less than a coincidence! I just want to point out all those cases of slips of the tongue, mis-readings and forgetting, which have been already clarified by Freud as not occurring entirely by accident. I am therefore inclined to be skeptical in relation to the so-called fluke of the I-Ching. It even seems to me that the number of matches reaches a significant percentage, well above the statistical odds. I think that this is not about chance but about regularity. The method itself is simple and easy. The difficulty begins, however, as I said, when evaluating the outcome. Above all understanding the symbolism is no easy thing - even with the help of the excellent comments by Richard Wilhelm. The more knowledge the reader has in the psychology of the unconscious, the easier this work will be." [translation mine]
This is the German original, from the book C.G. Jung und der östliche Weg, Walter Verlag 1997:
- "Wie viele psychische Phänomene zum Beispiel bezeichnen wir als "zufällig", wo der Wissende nur allzu deutlich sieht, daß es sich um nichts weniger als einen Zufall handelt! Ich erinnere nur an alle jene Fälle von Versprechen, Verlesen und Vergessen, die schon Freud als keineswegs zufällig aufgeklärt hat. Ich bin daher in bezug auf die sogenannten Zufallstreffer des I Ging zur Skepsis geneigt. Es scheint mir sogar, daß die Anzahl der deutlichen Treffer eine Prozentzahl erreicht, die weit über aller Wahrscheinlichkeit liegt. Ich glaube, daß es sich überhaupt nicht um Zufall, sondern um Regelmäßigkeit handelt. Die Methode selber ist leicht und einfach. Die Schwierigkeit beginnt aber, wie schon gesagt, bei der Auswertung des Resultates. Vor allem ist das Verständnis der Symbolik auch mit Hilfe der trefflichen Kommentare Wilhelms keine ganz einfache Sache. Je mehr Kenntnisse der Leser in der Psychologie des Unbewußten besitzt, desto leichter wird ihm diese Arbeit fallen."