Although research has examined how world cultures (e.g., independent vs. interdependent ones) each uniquely shaped psychological experiences, few investigations focus on how cultures influence one another in the psychological domains. This issue is important, because cross-cultural information and knowledge exchange, contacts, and influences, though moderate in the past, have transformed all cultures, including the field of psychology. For example, Taoist psychology is one of the main cultural inspirations for Jungian psychology.
In May 1930, Jung gave the Eulogy at a memorial service in Munich for Richard Wilhelm. Jung integrated the Eastern philosophy into his principles of psychotherapy and human psyche through his study of Richard Wilhelm’s translations of I Ching (The Book of Changes), The Secret of the Golden Flower, and their frequent interactions that lasted from the early 1920’s until Wilhelm’s death in 1930 (Goulding, 2015; Karcher, 1999; Stein, 2005).
Jung said that Wilhelm "inoculated us with the living germ of the Chinese spirit and we found ourselves partaking of the spirit of the East as we experience the living power of the I Ching. It is capable of working a profound transformation of our thought." Jung said that Wilhelm's work was of such immense importance to him because it confirmed what he had been seeking in his efforts to alleviate the psychic suffering of Europeans. The book was both a carrier of human experience and a door to the energy of the archetypes. "I heard from him in clear language the things I had dimly divined in the confusion of the European subconscious. I received more from him than from any other man" (cited in Karcher, 1999; also see Goulding, 2015; Stein, 2005).
Jung expressed his deep gratitude for what he received from Wilhelm, because through his translations and teaching, Taoist psychology influenced Jung’s theoretical frameworks by facilitating the formation of his chief conceptions: synchronicity and individuation, in addition to confirming his views about the unconscious and nonlinear or circular psychological development for adult (Goulding, 2015; Karcher, 1999; Stein, 2005).
Jung’s comprehension of Tao is much deeper than the conventional translation “the way.” As he commented, Tao is the interaction between the mind and reality. The essential Taoist idea in I Ching suggests that all of the ingredients make up the observed moment. Understanding human experiences involves recognizing a special interdependence of objective events among themselves, as well as with the subjective (psychic) states of the observer or observers (Jung, 1967). In other words, according to I Ching, psychological experiences are determined by the interaction of the mind, time, space, situations, and action or non-action. The mind and reality interaction, rather than being an isolated or independent event, symbolically represents the person’s dialogue with a broad reality transcending a specific moment and space. It is the interactions that serve as the parameter for deciphering psychological experiences.
In short, Jung’s achievements in integrating the East and West demonstrate that psychological phenomena and principles are both cultural and universal.
Goulding, J. (2015). The forgotten Frankfurt school: Richard Wilhelm’s China Institute. Journal of Chinese Philosophy 41:1-2 (March–June 2014) 170–186
Jung, C. G. (1967). Foreword. In The I Ching or Book of changes (C. F. Baynes, Trans.). Princeton, NJ: Princeton University Press.
Karcher, S. (1999). Jung, the Tao and the Classic of Change. Harvest: Journal for Jungian Studies, 45(2), 60-83.
Stein, M. (2005). Some reflections on the influence of Chinese thought on Jung and his psychological theory. The Journal of Analytical Psychology, 50(2), 209-222. doi:10.1111/j.0021-8774.2005.00524.x