이부영 Bou Yong Rhi

DOI: Vol.23(No.2) 55-63, 2008

The crucial point of C.G. Jung`s analytical psychology lies in his psychic totality and his holistic approach toward the human psyche. Of particular importance is Jung`s discovery of the creative potentiality of the unconscious that is capable of uniting the split mind and establishing the wholeness of the individual person. As M.-L. von Franz mentioned in her book on C.G. Jung, Jung marked, with his understanding of the unconscious the end of nineteenth-century scientific materialism. Jung opened the new synthetic standpoint of So-wohl-als-auch in viewing the human psyche and the world-a way similar to the Mahayana Buddhist attitude of Il-shim-I-mun (One mind with Two Gates), where the master declares: "It is one, at the same time two. It is two, but it is not two, it is one, yet it is not one." Theories of Jung`s analytical psychology were gradually moulded out of Jung`s experiences with himself and suffering people, his extensive studies of the spiritual heritages of mankind and his encounters with his scholarly contemporaries. Many familial, regional and cultural factors may also have contributed to his theory formation, as some authors assume. To me the most important factor seems to be his unique personality. All his spiritual products came from his personality, more precisely, from his unconscious, as he reflected in his memories: "My life is the self-realization of the unconscious. Everything in the unconscious seeks outward manifestation." C.G. Jung was a creative person who possessed a tremendous unconscious urge and passion to seek for answers to the questions about man and the world. His childhood and youthhood experiences confirm this fact. With keen intuition he could see into the depths of things that common people were incapable of seeing, or dared not see. Jung paid attention to the failures of reactions in association tests that Wundt`s school excluded from investigation and discovered the unconscious complex. He saw the healthy aspects of the patient with dementia praecox and for the first time in the history of psychiatry opened the possibility of understanding and treating the patient in a psychological way. He also discovered a great myth maker in the schizophrenic patient, which became an important clue to his concept of the collective unconscious. These are but a few examples of his creativity. Jung`s penetrating insight into the human soul could not confine himself to the clinical field. His eyes groped for the shadow side of European civilization and the cultures of non-European continents. He found rich symbols of redemption in alchemy and in the thoughts of Gnosis that had been neglected and even oppressed by the dominating church fathers. From his journeys to Africa and his visits to the Pueblo Indians in New Mexico he confirmed his hypothesis of the primordial images of the collective unconscious. His contact with the Chinese Taoist philosophy mediated by Richard Wilhelm convinced him ultimately of the universality of the primordial center of the total psyche, the Self. Jung`s encounters with Wilhelm and many other persons, friendly or hostile, should not be regarded as causally related events, but rather should be seen as a synchronicity phenomenon in association with archetypal constellation. The encounters were fateful events. Not only Jung`s relationship with other people but also Jung`s psychological hypothesis itself can be regarded as a product of archetypal constellation in the spiritual history of mankind. Jung seems to have had no particular sense of disparagement of Persona such as social prestige and honor. His primary concern, however, was not social success, but rather the psychological truth, the `fact` about the human soul. Therefore, he did not follow the conventional road of social prestige compromising with collective norms and expectations. Like Freud, C.G. Jung was also a man of possession, Ergriffener, but he was at the same time a thinker, who was well equipped with a critical philosophy. Therefore, he was able to examine carefully his intuitive hunches from his experiences by comparing them to parallel concepts in historical references and amplifying them with the abundant materials from symbols, in order to verify the validity of his psychological hypothesis. Although Jung extensively dipped into Eastern philosophy, Jung always remained an European, and he not infrequently warned Westerners that they should not imitate Eastern mediation without a serious consideration of the traditions of the East. Jung`s journeys abroad were motivated not only by his interest in exotic cultures but also-or even more so by his strong need to reflect on himself as an European from the distance of the different cultures. Jung observed his dreams in foreign lands, recognized the inner struggle due to intercultural interferences and the danger of being overwhelmed by the foreign culture. Whenever he saw in his dream the suggestions that his task was to investigate the European tradition, he immediately left the foreign land and returned home. Jung`s inner journey continued in Bolligen by Lake Zurich. Fantasies, dreams, visions are engraved in the stones and painted on the walls of the chambers of his tower. Experiences were cooked in the alchemical vessel so to speak and produced a new hypothesis of the human soul. A creative man needs a place for him to open his ideas and to exchange his opinions with other people. For Jung it was at the Psychological Club in Zurich and ERANOS at Ascona. Particularly the ERANOS meetings were a magnetic field where researchers gathered around C.G. Jung. It was the place where Jung`s thoughts found echoes from many scientific disciplines: the science of religion, alchemy, philosophy, theology, mythology, biology, physics and other natural sciences. Due to the vast scope of Jung`s works, enthusiastic people may imagine that Jung was a prophet in modern time, or a wise philosopher. But, Jung himself was modest and satisfied with his profession as a physician of the soul (Seelenarzt, psychiatrist). He not only confirmed the innate process of individuation, self-actualization, but he also achieved his individuation by pursuing his own way through suffering, misunder-standings, and solicitude.

융, 생애, 사상, C.G. Jung, Life, Thoughts

이부영 Bou Yong Rhi

DOI: Vol.23(No.2) 64-80, 2008

The term `healing` or `salvation` is etymologically related to `the whole` or `the union of the split one.` Under this definition, which fits well with the concept of healing in terms of analytical psychology, the author demonstrated how Lao Zi in his Dao De Jing dealt with the problems of `healing.` C.G. Jung saw in Laozi`s Dao the symbol of Self, the psychic totality and whole making object-psyche in the unconscious. Laozi declared the existence of the ultimate principle in the universe called Dao in which "all sharpness is blunted, all tangles untied and all glares tempered (Chap. 4) Both Jung and Lao Zi call our attention to the fact that the Dao or Self, though we only know its existence by its action, is ultimately indescribable and incognizable. It was this very important insight into the depths of the human psyche or the secret of the world that was able to rectify the one-sided view of enlightened scientific rationalism. Dao is Oneness in which dual aspects of life are in action. Lao Zi repeatedly tried to teach us that the life consisted of dual aspects-"that both existence and non-existence generate each other: "Long and short shape each other; High and deep convert each other, Before and after follow each other"(Chap. 2) and that "The weighty is the root of the light, and Stillness is the lord of restlessness"(Chap. 26). In Dao De Jing there are no such terms as `the opposites` (Gegensatze) and `the union of the opposites` (Gegensatzvereinigung). Rather Dao De Jing tries to prevent men from falling into the opposing dichotomy. Healing as the way to wholeness manifests itself in the dynamic force of Dao, represented as flowing water. Jung was pleased as he found the energetic viewpoint in Lao Zi. and his recognition of `Gefalle` (a gradient). For Lao Zi, however, emphasis was laid rather upon the nature of water, its softness, naturalness and its fondness of the lower site. Mu-wui (wu-wei, Non-doing) was the most crucial way to achieve the state of wholeness recommended by Lao Zi. Jung understood it as `non-doing` instead of `doing nothing` and suggested a parallel with Meister Eckhart`s Let-it-be (Geschehenlassen) attitude. Mu-wui can be compared in psychological terms with `giving up of ego-centeredness` for the sake of self-centeredness by steadily keeping the attitude of `religio`. Lao Zi in Dao De Jing represents archetypal healing symbols and both Lao Zi and Jung are basically aiming at the common goal of individuation. Dao De Jing, however, has unique characteristics incomparable to modern psychology-its extremely introverted attitude, extreme negation of science, words, beauty, sensuality, efficiency, and external achievement that are seen as the most valuable things of modern civilization. Analytical psychological therapy fosters the full integration of the unconscious complexes to the consciousness through the expression and reliving of them. Consequently such extremes of introversion might hardly be accepted. Dao De Jing even renders words as if they support an obscurantist policy. But, we can understand such an attitude, when we take into consideration its historical background. Dao De Jing was supposed to be compiled during Chun Chiu (722-481BC) and a Warring States Period (403-221BC) where extreme impropriety, indulgence of power, extravagance and artifice prevailed. Dao De Jing can be seen as an antidote to the illness of the time and as a product resulting from compensation to an extreme extraversion. On the other hand, we can imagine that Lao Zi saw the essence of life, and he told us what he saw from the perspective of the essence of life. Seen from the essence of life, life looked simple and tasteless, as he described it in Dao De Jing. Then, we can understand his solicitude described in Chapter 20-the solicitude of the pioneer, like Jung, who stepped over the threshold of the conscious world. Solicitude is indispensable for individuationbecoming the whole person. For in solicitude, one like Lao Zi, can find `the inner source of nourishment` as he mentioned in Chapter 20: I alone am different from all men: But I consider it worthy to seek nourishment from Mother.

노자, 도덕경, 치유, 분석심리학, Lao Zi, Dao De Jing, Healing, Analytical Psychology

이죽내 Zuk Nae Lee

DOI: Vol.23(No.2) 81-92, 2008

This paper is to compare Buddhistic Zi-kwan (egoless understanding) clarified by Wonhy (617-687AD), a great scholar of Buddhology and a Zen-master in Korea, with Jung`s symbolic understanding with special reference to healing. The true nature of healing in Buddhism consists in great liberation from ontological suffering through enlightenment as unio oppositorum of the psyche. Zi-kwan is the very way to enlightenment, and is distinguished by non- discriminating discrimination and egolessness. Such distinguishing features of Zi-Kwan correspond to transcendent and absolute knowledge characteristic of Jung`s symbolic understanding. Thus, Wonhyo`s Zi-kwan and Jung`s symbolic understanding are considered as identical in meaning. It may be why Jung describes Eastern thoughts including Buddhism as a symbolic psychology.

무분별의 분별, 초월지와 절대지, 대자유, Non-discriminating discrimination, Transcendent and absolute knowledge, Great Liberation

이유경 You Kyeng Lee

DOI: Vol.23(No.2) 93-139, 2008

Suwoon(水雲) Choe Jeu(崔濟愚)(1824-1864) formulated the Donghak(東學) ideology and founded Chondoism(天道敎) as a religion based on his encounters with the archetype. The Chondoism was based on the themes of Donghak and culminated in the doctorine of `In-Nae-Chon(人乃天, Human beings are heavenly divine)`, which was formulated by Son Byeong-Hui, the 3rd founder of Chondoism, not by Choe Jeu himself. The religious encounter of Choe Jeu appears to have been a vision, originated from the archetype with magnificent power. At the encounter, Choe Jeu heard a voice and received a flag shape which was called the `Gung-Gung(弓弓)` later. He had done all the commands as a voice was directing, such as drawing of the `Gung-Gung` shape on a paper, making it burnt to ashes, putting the ashes into water, and drinking the ash-mixed water. As a result of his faithful obedience, he could experience healing. The shape of the `Gung-Gung` appears to be representing the `coniunctio oppositorum`. It is a kind of Mandala. It symbolized completed `individuation` after resolving all the split states of the opposites. All the shape representing the `coniunctio oppositorum` might be able to initiate the processes to unite the consciousness and the unconscious in the conscious level. It has been known that Choe Jeu`s `individuation` was possible when his consciousness became enough to tolerate psychic impacts given by the archetype. He himself told that he became very slowly able to recognize what had happened to him, and he finally reached enlightenment that, in his real life, he could make conscious all the contents that had been unconsciously constellated for innate purposes of the unconscious. He was especially capable of assimilating and comprehending his encounter with the archetype. He continued to take introverted attitude without losing connection with the external world, and accepted what had happened as it was. He actively talked to the god-imaged archetypes to communicate, as C.G. Jung had performed for `active imagination`, which could make him to experience `conjunctio oppositorum` by treating the archetype as a real psychic reality and could accept innate purpose of the unconscious which was realized in the process of active communication. The archetype that Choe Jeu had met seems to have characteristic of `father image` in terms of analytical psychology. It appeared as an old man or a god sprit, so that it should be considered as `the wise old man`, or the highest `Self`, the regulating center of the psyche and facilitator of `individuation`. Through his own experience, Choe Jeu realized the god should be a real being to bring about psychic phenomena. He considered it an ill state if an individual did not realize presence of the god. He realized the god and preached people to maintain religious attitude to get healing by conscious connection with the god. His chanting also has the same ideology. The Chondoism theology preaches that god resides in each of us. If possible, we should realize presence of the god in reality so as to make a conscious connection and to maintain the relation to spontaneously fulfill `individuation- process` of ourself. In summary, Choe Jeu successfully assimilated his encounter with the archetype, realized `individuation` of his own, and completed a religious ideology by sublimating his own experience as universal principle for human beings.

동학,천도교, 원형, 대극의 합일, 개인의 전(全)인격화, Chondoism, Archetype, Coniunctio oppositorum, Individuation, God