2. Freud himself didn't have much contact with Taoism and Buddhism, but his student Jung had in-depth contact and research on Yijing, Taoism and Buddhism.
3. Jung's good friend, Wei Lixian, is a famous German sinologist, who has translated China traditional books and Taoist classics such as The Book of Changes and The Purpose of Taiyi Jinhua. Guo Rong came into contact with these books through Wei Lixian:
I Ching
Wei Lixian's version of the Book of Changes is much better than James Legge's earlier version, but because it is James Legge's version, Jung came into contact with the Book of Changes earlier, so the research is more in-depth.
Excerpt from Jung's preface to the Book of Changes. As I saw in the Book of Changes, the hearts of China people seem to be completely attracted by the probability of events. What we think of as coincidence seems to be the main concern of this special mind. And the law of cause and effect that we admire is almost completely ignored. We must admit that probability is very important, and human beings have made great efforts to destroy and limit the harm caused by probability. However, compared with the actual effect, the causal relationship obtained from theoretical consideration suddenly appears soft and weak, as low as dust. A timely crystal can naturally be described as a hexagonal prism-as long as we see an ideal crystal, this statement is of course very correct. But in nature, although all crystals are indeed hexagonal, it is impossible to see two identical crystals. However, what the saint of China saw seemed to be real, not a theoretical shape. For him, the empirical entity formed by rich natural law firms is more important than the causal explanation of events. Because events must be separated from each other one by one, it is possible to deal with them properly with cause and effect.
I ching's attitude towards nature seems to be very independent of our causal procedure. In the eyes of ancient China people, what is actually observed is the influence of probability, not the clear effect produced by the convergence of causal ties; Their interest seems to focus on the accidental events formed in the process of observation, rather than the hypothetical reasons required for coincidence. When westerners carefully filter, compete, select, classify and isolate, the image of China people's situation contains all the most exquisite and extrasensory details. Because all these components will converge into the observation situation.
Therefore, when people cast three coins or dial 49 yuan, the tiny parts of these probabilities enter the image of the observed situation and become a part of it-this "part" is not important to us, but it is of great significance to the hearts of China people. What happens in a certain situation must contain the nature belonging to this situation. In our opinion, this statement can be said to be a cliche. But what is said here is not an abstract argument, but the actual situation. Some experts can tell you the place of origin and the year of production just from the color, taste and shape of wine. Some antique dealers can tell the origin and manufacturer of antiques or furniture very accurately at a glance. Some astrologers can tell you where the sun and the moon were when you were born, what sign the zodiac was when you were born, even when you didn't know your birthday at all. We have to admit that the situation always contains continuous clues.
In other words, the author of the Book of Changes believes that when divination works in a certain situation, it is consistent with the situation not only in time but also in nature. For him, divination is the representative of the situation when it becomes divination-its function even exceeds the clock, or the division of seasons and months on the calendar, and it is also regarded as the guide of the main situation when it becomes divination.
Second, the meaning of accidental agreement-simultaneity
This hypothesis contains what I call a rather bizarre principle of simultaneity. The viewpoint advocated by this concept is just the opposite to that advocated by causality, which is only a statistical truth, not absolute. This is a functional hypothesis, assuming how events develop from there to here. The principle of simultaneity holds that the coincidence of events in time and space is not only a probability, but also contains more meanings. In short, there is a special interdependence between objective events and the observer's subjective psychological state.
The attitude of ancient people in China to meditate on the universe can be compared with that of modern physicists at some time. He can't deny that his world model really needs to include subjectivity, that is, the spiritual conditions in the overall situation, just like the Book of Changes. Just as causality describes the sequence of events, for China people, it also deals with coincidence of events. The view of causality tells us a dramatic story: how is D presented? It comes from the C before it, and C comes from the B before it, and so on. In contrast, the view of simultaneity tries to create an equal and meaningful image. How ABCD and others are presented together in the same situation and place. First of all, they are all part of the same situation, which shows a reasonably solvable image. The sixty-four hexagrams in the Book of Changes are symbolic tools, which determine sixty-four different and representative situations. This explanation and causal explanation can be compared with each other. The relationship between cause and effect can be determined by statistics and controlled by experiments, but the situation is unique and unrepeatable (note: the situation is unique and unrepeatable, and some of us often can't understand this, so some customers ask the same question repeatedly but don't sue), so in general, it seems impossible to conduct experiments at the same time. According to the Book of Changes, the only way to make the principle of simultaneity effective is to convince the observer that hexagrams can really show his heart. So when he throws a coin or distinguishes yarrow, he must make sure that it will exist in a ready-made situation. Moreover, everything that happens in this situation belongs to this situation and becomes an inseparable schema in the image. But such an obvious truth can only be revealed after reading the schema and confirming its explanation. On the one hand, it depends on the observer's full understanding of subjective and objective situations, on the other hand, it depends on the nature of subsequent events. This procedure is obviously unfamiliar to critical thinking accustomed to experimental proof or conclusive evidence, but for those who wish to observe the world from an angle similar to that of ancient China, The Book of Changes may have some attraction. People who are interested in Zhouyi gossip will probably feel the rationality of Jung's writing right away.
Although the text of Zhouyi is difficult, Wei Lixian has a good knowledge of sinology, and Jung and Wei Lixian have been in contact with Zhouyi for a long time, so Jung's research on Zhouyi is more critical.
Taiyi Jinhua tenet
In other words, the Taoist classic "The Purpose of Taiyi Golden Flower" was first handed down by the so-called Lv Dongbin ancestor through Fu Lu 'an. Looking at the content, it is actually about the combination of immortals and Buddhists at that time. It should appear later in China, and its importance will not be too high. However, Wei Lixian found value, that is, Avenue reformed the superficial witchcraft Taoism since the Han Dynasty, and turned the miracle of alchemy into the image and symbol of psychological process. Jung listened to Wei Lixian's lecture at 1924. Wei Lixian's opinions and knowledge had a great influence on Jung. Jung also saw from the purpose of Taiyi Jinhua that the sages of China used the same symbols and images, which made him overjoyed, so he realized the universal significance of his psychological findings and re-evaluated the value of Ding's own work. He said, "The short message William gave me helped me out of this dilemma. There is an incisive chapter in this schoolbag, which I searched in vain in Gnostic materials. " And said, "I can only emphasize one thing. That is, "The Secret of the Golden Flower" pointed out the right direction for me for the first time. " The Secret of Golden Flower, the German name of Taiyi Golden Flower Order, was published in 1929 and jointly published by Wei Lixian and Jung, among which Jung made a long comment. Jung believes that The Secret of the Golden Flower is not only a book of China's yoga and Taoism, but also a book of alchemy, and the essence of alchemy is its original meaning. In his autobiography, he said, "The experience of these alchemists used to be my experience, and their world, in a specific sense, is also my world." "I found the historical symmetry of unconscious psychology. Unconscious psychology has since been based on history. Compared with alchemy, the possibility is the same as the continuation of the spirit, which provides a material entity for the unconscious mind when tracing the mystery. "
The purpose of Taiyi Jinhua has an indelible inspiration and contribution to the core part of Jung's subconscious: the collective unconscious and the prototype.
Hui Mingjing
This wisdom life sutra is a Taoist classic written by a Zen master named Liu Huayang. He and Wu Shouyang are also known as the Five or Six Schools, which is quite famous. Wu Liu's works (including Hui) are all "Wu Zong".
The classic "Wisdom of Life" did not appear in the original translation of Jinhua Secret, but it was later added.
Tibetan death sutra
Jung has also studied Tibetan Buddhism and Zen, so let's just speak Tibetan here.
Jung interpreted many concepts and symbols of Tibetan Buddhism in the process of studying Tibetan Buddhism. If he thinks that "self-nature is a tendentious and meaningful principle and prototype", the mandala of Tibetan Buddhism is the best expression of psychological integrity. He said: "When I started painting Datura, I found everything, all the roads I took, and every step I took returned to a point, that is, to the central point. I realize more and more clearly that Datura is the center, it is the pioneer of all roads and the personalized road leading to the center. " In addition, Jung also realized that yoga meditation is not a biological system, nor a kind of gymnastics, but a mandala of changing consciousness and soul.
Of course, although Jung studied Buddhism and Taoism deeply, Jung is still different from them (Buddhism and Taoism) in almost all aspects-philosophical premise, moral standards, outlook on life and even specific concepts. Despite Jung's fruitful research on these classics, there are still many fallacies in many aspects due to the differences between Austria mentioned above. However, in any case, when a person obsessed with Buddhism and Taoism sees a foreigner like Jung explaining Buddhist classics in this way, he can't help cheering for Jung.