Jung on Synchronicity and Yijing: A Critical Approach by Young Woon Ko

By Young Woon Ko

Jung s realizing of Yijing for assisting the synchronistic precept finds the major problems with his archetypal conception. Jung s archetypal concept, that's the elemental motif of his realizing of Yijing, illuminates the spiritual importance of Yijing. Jung defines the human adventure of the divine as an archetypal method in terms of which the subconscious conveys the human spiritual event. during this method, the divine and the subconscious brain are inseparable from one another. For the human adventure of the divine, Jung s archetypal conception constructed in a theistic culture is encountered with the spiritual personality of the non-theistic culture of Yijing. From Jung s partial variation of Yijing, even if, we discover the diversities among Jung s archetypal psychology and the Yijing cosmological view. This distinction represents the adaptation among the Western and the East Asian culture. This point is easily proven within the incontrovertible fact that Jung s theoretical assumption for the definition of archetype is deeply linked to Plato s thought and the Kantian a priori classification. for this reason, Jung brings their timeless-spaceless realm of archetype into the synchronistic phenomenon of the psyche and identifies the Yijing textual content with the readable archetype. but, the synchronistic second that Jung provides is the phenomenon consistently concerned about subjective event and instinct, that are constructed within the period of time. The synchronistic phenomenon isn't really transcendent or the target flowing of time-in-itself despite our subjective event.

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This means that the aesthetic vision loses its symbolic power, so that the archetypal representation of the unconscious does not make itself unified with the ego-consciousness, thus failing to accomplish the self-realization of the individuation process. The Foundational Theory of the Synchronistic Principle 39 In a similar manner the aesthetic imagination and self-regulative attitude become the key to understanding the synchronistic event. The synchronistic event given to one’s psychic situation does not serve the purpose only for one’s aesthetic and creative intuition that emphasizes the archetypal vision of the unconscious self.

This failure is partly due to the elusive and occasionally abstract nature of the concepts. But it is also due in large part to the difficulty of presenting a clear statement of a principle that contravenes the most fundamental habits of modern thinking. . 24 Jung shares Hume’s view in terms of introducing the non-casual relation into the dimension of human perception. In this sense Hume’s criticism of causality can be an epistemological basis for developing Jung’s synchronistic principle. If causality is nothing other than a tentative value as a habit of thought and causally-looking events are actually based on sense-impression, no essential relation exists between cause and effect.

This means that the aesthetic vision loses its symbolic power, so that the archetypal representation of the unconscious does not make itself unified with the ego-consciousness, thus failing to accomplish the self-realization of the individuation process. The Foundational Theory of the Synchronistic Principle 39 In a similar manner the aesthetic imagination and self-regulative attitude become the key to understanding the synchronistic event. The synchronistic event given to one’s psychic situation does not serve the purpose only for one’s aesthetic and creative intuition that emphasizes the archetypal vision of the unconscious self.

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