Why bring water back to the Yellow River? 為何水歸黃河 · 人們應對這一些變化的指引對於很多人是有助的，有價值的。易經正提供了這樣的指引。它是古老的同時也是永恆的寶藏，處於中國文化的核心，它可以幫助人

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“Why bring water back to the Yellow River?”

為何水歸黃河

By Christa Robinson

PLEASE NOTE THAT THIS PAPER IS NOT EDITED! IT IS MADE AVAILABLE FOR

READING AT THE JUNG,ASIA,AND INTERCULTURE CONGRESS IN TAIWAN

Introduction引言

This presentation may be judged, as the title suggests, to be little more than bringing some

water from Switzerland and emptying it into the Yellow river. “What an absurd

endeavour!” one could say, but even if it is only a tiny drop in the vast river that

underlies and carries your ancient culture, it is nevertheless an original contribution from a

different perspective – that of Jungian psychology.

看文章標題，人們可能會判斷這僅僅是要把一些水從瑞士運到黃河。人們可能會

說“多麼荒誕的努力!”但是，在那以你的古老文化為基礎，並攜帶著你的古老

文化的大河中，即使倒入的只是一小滴水，那也會是一個來自不同視角，即榮格

心理學視角的，具有原創性的貢獻。

We are all aware that we live in troubled and troubling times. The deep-seated energies

that seem to have grasped our whole world from within and forced us into a process of

transformation are for many people very painful and can destabilize our identities and

values. China is part of these worldwide changes due to processes such as globalisation

and cannot avoid being affected. Indeed, it is a major player in them. The I Ching’s first,

essential word is yi which means, among other things, “change”, as most of you here

will know. Yi is not the regular change involved in the cycle of day and night or the

natural growth of living things, but unpredictable change. There is a vivid description of it

in another classic, the Shu Jing, the Book of Documents:

我們都意識到，我們生活的年代正處於困境。那些深藏著的能量似乎在我們的內

部掌控了我們整個的內部世界，同時迫使我們展開轉化的歷程，這一能量對於很

多人來說是十分痛苦的，並會動搖我們的身份認同和價值觀。由於類似全球化的

一些進程，中國也成為了這種世界範圍內的改變的一部分，無法不被其影響。事

實上，中國在這一世界性的改變中還扮演著一個主角。易經的第一個字是“易”，

其中一個意思是“變化”，在座的各位大多知曉這個含義。這裡的易不是一般意

義的，那些涉及日夜循環或是生物自然生長的變化，而是那些不可預測的變化。

在另一部經典，《尚書》中有個生動的描述：

“When in years, months and days the season has no yi, the hundred cereals ripen, the

administration is enlightened, talented men of the people are distinguished, the house is


peaceful and at ease. When in days, months and years the season has yi, the hundred

cereals do not ripen, the administration is dark and unenlightened, talented men of the

people are in petty positions, the house is not at peace”.

原文：歲月日時無易，百穀用成，乂用明，俊民用章，家用平康。日月歲時既易，

百穀用不成，乂用昏不明，俊民用微，家用不寧。

白話文：如果年月日的時序沒有改變，那麼各種莊稼都會豐收，政治就會清明，

有才能的人會得到重用，國家因此太平安寧。如果日月年的時序改變了，那麼各

種莊稼就不能成熟，政治昏暗不明，有才能的人得不到重用，國家因此不得安寧。

At present we are experiencing a period of yi that is undergoing that disorderly kind of

change, and guidance in order to cope with it could be helpful and valid for many people.

The I Ching offers such guidance. This ancient yet timeless treasure at the core of Chinese

culture can connect people to the fundamental patterns and energies that endlessly shape

the world. C.G. Jung called these hidden ordering phenomena the archetypes. Crucially, he

claimed that the I Ching makes the dynamic interplay of the archetypes readable.

此刻，我們正經歷著一個“易”的時期，這是那種混亂的變化，而獲得那些幫助

人們應對這一些變化的指引對於很多人是有助的，有價值的。易經正提供了這樣

的指引。它是古老的同時也是永恆的寶藏，處於中國文化的核心，它可以幫助人

們聯繫那些無窮盡地塑造世界的那些基本模式和能量。榮格把這些隱含的秩序的

現象稱為原型。最為重要的是，他宣稱，已經把原型的這種動態的相互影響變成

了可讀的東西。

The main thesis of my presentation, which I have the honour and pleasure to present to

you, is that the Jungian approach of the Eranos I Ching translation, which we have used

successfully in the West, could also be of value for a modern China. I say this because

these diverse aspects of worldwide change increasingly demand new answers for and from

all of us, both at the collective level and at the individual level.

我的演講的主題是榮格取向的艾諾思易經翻譯，這在西方得到了成功的應用，而

這對於現代中國也會有其價值。我這樣說是因為這世界範圍內的多方面改變正在

越來越多地向我們所有人以及為我們所有人尋求的新的，來自於集體及個體水平

解答。

Conversely, the I Ching could fill an important gap in a modern approach to the psyche.

Its oracular texts connect the realm of the archetypes, which the ancient world called the

Gods, directly to individual experience. This ever-changing connection offers a rich and

fascinating opportunity for further empirical study along the lines adopted by Jung.

相反，已經可以在現代的途徑和心靈之間。它玄妙的文本直接聯繫了原型的領域

（在古代這成為神）和個體的經驗。這千變萬化的聯繫為我們提供了一個豐富和

迷人的機會，讓我們可以沿著榮格所採取的路線來展開進一步的實證研究。

I will compare and contrast the so-called “classical” I Ching and the Eranos


translation with its necessity for a precise question. I shall also refer to the Richard

Wilhelm translation which reached the West during Jung’s lifetime and profoundly

impressed him. I will emphasise the use of the I Ching as an oracle, by which I mean an

instrument to deepen our understanding of a situation rather than to foretell the future.

我會比較所謂的“經典”易經和艾諾思的翻譯，其中涉及特定的問題。我還會引

用理查衛禮賢的翻譯，這一翻譯在榮格在世的時候傳到了西方，給了他深刻的印

象。我會強調把易經當做神諭的使用，即，當做一個幫助我們深刻理解當前狀況

的工具，而非對未來的預測。2 Oracular Traditions神谕的传统

We now know that oracles have, without exception, been part of everyday life in various

forms in all cultures, above all in religious and political life. Oracles in the great early

civilisations of China and the Mediterranean originally had some common characteristics,

but these diverged as the civilisations developed.

我們知道，無一例外的，神諭在所有的文化中都以各種形式作為我們日常生活的

一部分，尤其是在宗教生活和政治生活中。神諭在最初的中國和地中海文明中有

著共同點，但這共同點隨著文明的發展而逐步產生分歧。

The most famous oracle sites in the West belong to the classical Greek and Roman

cultures of antiquity. The use of oracles for personal goals or aims only became

widespread around the start of the Christian era, but they continued to be used in this way

for a long time thereafter. However, with the rise of monotheistic religion in the West

through Judaism, Christianity and Islam, the oracle lost more and more of its significance.

The priests that once connected man to the various Gods and could transmit their counsel

gradually disappeared. Nevertheless, popular or private oracles never disappeared from

Western cultures despite varying degrees of religious disapproval. Some old forms, such

as astrology, persisted, and new forms, such as the Tarot, emerged.

西方最著名的神諭場所在古希臘和羅馬文化的古代遺跡。把神諭用於個人目標僅

僅在公元後才變得普遍，但自這之後它就一直被這樣使用著。但是，隨著西方一

神宗教和的興起到猶太教、基督教和伊斯蘭教，神諭變得越來越不重要。那些可

以聯繫人類和他們的諸神，並傳達神的忠告的祭司們逐漸消失。然而，儘管被多

個宗教所不支持，大眾的或是個人的神諭卻從未在西方文化中消失。一些古老的

形式，如占星術，仍然得以持續，同時還產生了一些新的形式，如塔羅牌。

This situation in the West changed radically with the 18th century Enlightenment. Ever

since then, visiting a fortune teller was considered to indicate a lack of culture and

sophistication. No one of any importance would publicly admit to consulting an oracle, for

to do so was ridiculed as a superstitious remnant of a prescientific age. However, this

prejudice misses the point, for science and mantic procedures give answers to

fundamentally different categories of questions. At no stage of human development have

oracles answered questions that could have been solved through reason alone.

Nonetheless, because of our persistent Western delusion that we live exclusively in the

“Age of Reason”, such prejudice remains widespread.


伴隨著18世紀的啟蒙運動，西方的這種狀況發生了迅速的變化。自此之後，拜訪

算命先生被認為是沒有文化和教養。任何一個重要的人都不會公開承認自己參考

了神諭，因為這樣做會被嘲笑為科學前時期遺留的迷信。但是，這種偏見卻是不

得要領的，因為，科學和占卜的過程提供的是從根本上不同類型的答案。在人類

發展的任何階段，都不曾有某種語言所回答的是僅僅通過推理可以解決的問題。

但是，由於我們執著於西方的幻覺，即，我們僅僅活在“推理的年代”，這一偏

見仍然很普遍。

In the East, the I Ching has been used by rulers over the ages. 3000 years ago it was used

in a shamanistic way for guidance in collective, state-oriented situations by getting in

contact with the invisible and learning about the will of the Gods. Authentic written

documents regarding the oracle were already extant in the archives of the Shang dynasty.

Subsequently, the Confucian approach to the I Ching emphasised social morality whereas

the Taoist approach was more philosophical.

在東方，易經在多個年代都來被統治者使用。三千年前，它被以巫術的形式使用，

通過聯繫那些看不到的，以及學習上天的意願，來獲得關於集體和國家狀況的指

引。商代現存檔案中已經可以看到關於神諭的正式的文書。隨後，儒家對易經的

取向更強調社會道德，而道家更注重哲學性。

Although the I Ching has never lost its significance as an oracle, today this use in China is

the preserve of fortune-tellers in temples, midnight markets or their own homes. In these

settings the centre of attention is not the well-being of the state but finding answers and

solutions to everyday personal problems. The standardized temple oracle is mainly

consulted by simple people, whereas the private oracles are used by the middle and upper

classes.

儘管，易經從未失去它作為神諭的重要性，但在中國的今天，只有廟裡的算命先

生，夜市或是在自己家中才看得到易經作為神諭的使用。在這些設置下，注意力

不是放在如何獲得幸福的狀態，而是專注於找尋與每日生活中的個人困擾有關的

答案及解決方案。廟中的算命先生主要是為普通人提供忠告，而私下里獲得神諭

方法則主要由中產或上層階層的民眾所使用。

The I Ching can be viewed as a treatise at the centre of all classical Chinese thinking,

giving both Confucianism and Taoism essential inputs which enabled it to survive until

today. Its differentiation and further development was a task of their best scientists and

philosophers.

易經可以看做是一本處於所有古代漢語思想核心的專著，這是由於儒家和道家精

華的注入，也因此，它可以存活至今。它的衍進和進一步的發展得益於最好的科

學家和哲學家。

3 The I Ching in the West易經在西方

3.1 History歷史


The I Ching has been known of in the West since the 17th century. Various translations in

Latin still exist, but it was Richard Wilhelm’s epochal work, based upon the Palace

Edition of 1715, that first made it widely known in the West. The English translation from

Wilhelm’s German, and a foreword by Jung, led to the breakthrough, and it soon got the

questionable reputation of being a “New Age Bible”. On the basis of that English

translation, many others in different languages followed. I am particularly moved that we

can witness some of its history in the remarkable film by Wilhelm’s granddaughter

screened during this conference.

西方17世紀便知道了易經。目前仍然有各種拉丁文的譯本，但是讓易經被西方廣

泛認識的，是理查衛禮賢基於1715年宮廷版的翻譯的劃時代的作品。基於衛禮賢

的德文版翻譯出的英文版易經，加上榮格的寫的前言，取得了突破的進展，它很

快獲得了一個可疑的的名聲，即“新時代的聖經”。在此英譯版本的基礎上，又

出現很多後續的不同語言的譯本。這次會議我們可以看到衛禮賢的孫女所拍攝的

一部了不起的電影，我很感動可以通過這部電影見證其中的一些歷史。

The Eranos I Ching translation was started in 1944 by Rudolph Ritsema who, after 1962,

was the director of the Eranos Foundation. Eranos, Latin for picnic, was founded in 1933

by a Dutch woman, Olga Fröbe-Kapteyn, on the lovely shores of Lake Maggiore in

Switzerland. It was here that, for almost 70 years, eminent scholars from East and West

came together annually for a dialogue on a given theme from their perspectives grounded

in very different fields. The results of these encounters were annual yearbooks that are to

be found in most university libraries around the world.

艾諾思的已經翻譯始於1944年魯道夫利策瑪的工作，他在1962年後成為了艾諾思

基金會的主任。艾諾思的拉丁語含義是野餐，它有一位名Olga Fröbe-Kapteyn的女

性於於1933年，在瑞士馬焦雷的魅力湖畔建立。自此70年間，每年都有來自東西

方的傑出學者在此聚集，圍繞一個給定的主題，從他們各自非常不同的領域出發

來進行對話。這一會面的成果是每年的年刊，這在全世界許多大學的圖書館可以

找到。

Ritsema learned Chinese for his translation into the four main European languages,

(English, German, Italian, French), each time returning to the original Chinese (Palace

Edition) text. Many of the errors the Wilhelm I Ching underwent in further translations by

non-Chinese-speaking authors could be avoided in this way. The Eranos version also

included the Universal Compass (PICTURE) and the Concordance for the first time ever

in a Western language. Ritsema received a Doctorate in recognition of his 50 years of

labour.

利策瑪為了把易經翻譯成四種主要的歐洲語言（英語、德語、意大利語、法語）

而學習了中文，每次的翻譯他都會重新閱讀中文原版（宮廷版）。這樣，衛禮賢

版的已經在被非中文母語的譯者進行翻譯時可能會犯的錯誤都可以被避免。艾諾

思版的易經還包含了萬用羅盤和索引，這在西方語言的版本中是第一次出現。利

策瑪由於其50年的辛勤工作而獲得了博士學位。

3.2 Challenges to the Western Mind對西方心靈的挑戰


The I Ching way of looking at situations very often presents problems to the Western way

of thinking, and using it for guidance can create confusion in Western individuals. In

Western thinking, a causal perspective is generally more prevalent. For example, if I drop

a coin it will inevitably fall because of gravity. Such causal connections can be tested and

verified empirically and shown to be universal, reproducible and falsifiable – the

essential criteria of modern Western science. This view of reality is diametrically opposed

to that of the East. The texts of the I Ching acquire their full range of meaning when they

are understood in the context of correlative thinking, which seeks to reveal the intrinsic

dynamics of all phenomena through their various interrelated cycles.

易經對局面的看法常常向西方的思維呈現出問題，而用它作為指引會對西方的個

體造成困惑。在西方的思維中，因果的視角常常是更加普遍的。比如，如果我仍

一個硬幣，它一定會落地，因為有重力。這一因果聯繫可以被經驗驗證，並顯示

出其普遍性、可重複性及可證偽性——這是現代西方科學的首要標準。這種關於

現實的視角和東方完全相反。易經的文本需要在關聯性思考的背景下去獲得全範

圍的理解，其目標是通過各種相關的循環來展現所有現象的內在動態。

The language of the I Ching is very concrete, and at the same time very fluid and poetic.

Moreover, Chinese ideograms express a way of perceiving reality through a different grid

from that of any Western language. They embrace clusters of meanings that slide into each

other by a sort of free play of the imagination. With Chinese ideograms the Westerner has

the impression of looking at iridescent gems whose colour appears different depending on

the angle from which one looks at them. This fluidity of meaning is remarkably similar to

the interconnectedness which characterizes the archetypal realm.

易經的語言十分具體，同時又是不確定的和詩意的。此外，中國的表意符號通過

和任何西方語言都不一樣的方格字，表達了一種對現實的感知。它們包含的多重

含義，通過某種自由上演的想像，向彼此滲透。伴隨著表意的漢字，西方人有了

一種印象，觀看易經就猶如在觀看彩虹色的寶石，它的色彩取決於人們看它的視

角不同而不同。這種意義的流動性與這一原型性領域的互聯性非常相像。

Willard Peterson, a Princeton University sinologist, said:普林斯顿大学的威拉德彼得森

说：

… if we understand only that the Book of Change imitates, or represents symbolically, or

is an ideational counterpart of the realm of heaven - and- earth and has no ontological

standing of its own, then in answer to the question, how can such a divination text

“connect” with the cosmos?, we must answer that it does not, except on the conceptual

level of our seeing it imitate or represent.

…..假如我們認為易經僅僅是在模仿、象徵性的代表或概念性地對應天與地，而

沒有它自己本體的地位，那麼在回答“這樣的占卜文字如何'聯繫'宇宙？”這個

問題時，我們就必須回答它不能，我們看到的只能在概念層面上是我們如何認為

它在模仿和代表宇宙。


Although the “Commentaries” of the fourth to the second centuries BCE have a strong

commitment to pairs, they do not use them in catenary sequences. These

“Commentaries” do not claim that being of the same category leads to moving or

responding on the part of the members of the category. Moreover, the intention in the

“Commentaries” do not seem primarily to be to present us with explanations of events

in the realm of heaven-and-earth. Rather, alluding to contemporary claims that the whole

cosmic process -the Way or Dao -should be our human way, the Commentaries take the

examples used in making such claims and then in effect say, look, those all are in the

Book of Change; the book and its techniques have them.

儘管公元前4到2世紀的“卦辭”極度重視陰陽的配對，他們卻不在垂直線序列中

使用配對。這些“卦辭”並沒有說明同類之間的相互改變和影響。此外，這些“卦

辭”並未展現出要向我們呈現關於天地之間的事件的解釋的主要意圖。也沒有暗

示當代的一些主張，即整個宇宙的進程——道——應該是人道，這些卦辭采用了

那些合適的例子來幫助描繪，然後，這事實上就是在說，看啊，這些都在易經裡

面了；這本書和它的方法已經包含了這些。

They might be understood as analogues, not in a loose sense of analogies by which one

seeks to elucidate one of two things or circumstances, or verbalizations as having certain

similarities and otherwise being quite different, but in the stricter sense of one thing being

proportional to another, of the two things having an equality of ratio.

它們可以被理解為類比，不是寬泛意義上的類比，不是簡單的用來明確一個或兩

個事物或環境時所使用的那種類比，不是用言語來表達某些相同或完全不相同的

那種類比，而是一種嚴格意義上的，某種事物與另一種的相稱，是兩個事物之間

相等的比率。

In this sense, two triangles, the sides of which are in the ratio of 3:4:5, are analogues; their

definitional characteristics are the same, regardless of the dimensions or the units of

measurement. They are formal although not actual duplicates. And they are analogues of

all other triangles with sides in that ratio. None imitates or represents the others as they all

are credited (here) with equal standing. Now if we could conceive of a much more

complicated case, the cosmos as a whole, including all of its ten thousand constituent parts

as they alter and transform, as having an analogue in which everything is in proportional

relation, then we may be closer to understanding what the “Commentaries” were

proposing. This is not the common microcosm/macrocosm “analogy”, which is merely

conceptual. We must imagine, or believe, that the Change actually is a formal and

processual duplicate of the realm of heaven and earth....They duplicate them in the sense

of “to double, to be a double” but not to imitate. A twin can be understood to be a

double but not to be an imitation. How this duplication can be accomplished is still

difficult to grasp. How can two wheels continue to roll along together if they are not

connected by an axle or the frame of the vehicle? The "Commentaries" do not provide us

with a ready answer.


從這種意義上看，兩個三角形，它們的三個邊的比例都是3:4:5，它們是類似體，

它們明確的特徵是一樣的，無論尺寸如何，計量單位如何。它們的格式是一樣的，

儘管並非是完全複製的。它們也是所以其它邊長比例相同的三角形的類似體。它

們都不是其它三角形的模仿或代表，因為它們都具有等同的地位。現在，假如我

們看到了一個更加複制的情況，即宇宙作為一個整體，包含了它成千上萬的組成

部分，並在不斷的變化之中，其中包含了一種類似性，所以萬物都同有同比例的

聯繫，那麼我就可以更加理解那些評價到底在建議著什麼。這不是一般意義上的

微觀宇宙/宏觀宇宙的那些概念性的“同類體”。我們必須想像，或相信，易經

中描繪的變化其實是一種對天與地的領域的條理和過程的複制.....它們以一種

“去翻一番，成為一個翻板”的意義在復制它們，而不是去模仿。雙胞胎可以被

認為是一個複製版本，而不是一種模仿。這種複制如何形成的仍然難以捉摸。兩

個輪子如何同步滾動，而中間看不到連接它們的車軸或是車子的框架？ “卦辭”

並未給我們提供現成的答案。

According to Joseph Needham, a Cambridge University sinologist, scientist and historian,

this correlative thinking has its logic in Order and above all Pattern.

根據劍橋大學的漢學家，科學家和歷史學家，喬瑟芬李約瑟所說，這種關聯的思

維包含了關於秩序的邏輯，超越了所有的模式。

3.3 Jungian Perspectives榮格的視角

This essentially different view of reality in the East was and is also the view of certain

philosophers and poets in the West, and it is one of Jung’s merits to have formulated a

psychology in “soul-terms”, soul as a system of resonances that follows certain laws

and patterns. It is thanks to Jungian psychology that we can now investigate this on a

broader and empirical level. Jung’s concept of the archetypes corresponds to the Chinese

principle of yin and yang, the eight trigrams and their evolution as represented in the

Universal Compass. This correspondence enables us to make a psychological reading of

the I Ching, and thus it can become a tool that gives voice to “our inner inborn wisdom".

In Jungian terms, this can be the unconscious urge to individuate, to become what one

intrinsically is meant to be, but any specific, conscious decision that needs to be made

remains the responsibility of the individual.

這種在本質上與眾不同的東方對現實的觀點和西方一些哲學家和詩人的觀點也

是一致的，其中之一便是榮格的功績，他建立了一個涉及“靈魂術語”的心理學，

這裡的靈魂是一個共鳴的系統，遵從特定的法則和模式。多虧了榮格心理學，我

們今天才能在一個更為廣闊和實證的層面來探究這個領域。榮格關於原型的概念

聯繫中國陰陽的法則、八卦、以及其萬用羅盤中呈現的演變。這種一致性讓我們

可以從心理學的視角閱讀易經，於是它可以成為一種工具，讓“我們內在天生的

智慧”發出聲音。用榮格的術語說，這可能是無意識自性化的激勵，讓人們成為

他們本來要注定成為的樣子，但是，任何意識需要作出的決定仍然是個體的責任。

It would be fascinating to compare the Chinese notions of different souls and capacities

with possible Western correspondences. How could we visualize kuei, which means the


power to create individual existence, and a union of volatile soul, hun (spiritual and

intellectual power) and dense soul, p’o (bodily strength and movement) from Western

perspectives such as Jung's theory of animus and anima, modern research into ego-states

or, on a more pathological level, to dissociative identity disorders? These questions could

open a dialogue of mutual benefit between our cultures.

將中國不同的靈魂和功能的觀點和西方可能的對應概念進行比較會很讓人陶醉。

我們如何想像“歸”這種創作個體存在的能力，以及如何從西方的視角，比如性

榮格關於阿尼瑪阿尼姆斯的理論，從關於自我狀態的研究或是更加病理性的水平

的分離人格障礙的視角，來理解中國文化中不穩定的魂（靈性和智能的力量）與

穩定的魄（身體的力量和運動）的聯合體？這些問題可以打開一種對我們文化都

有益處的平等對話。

While the Western mind carefully sifts, weighs, selects, classifies and isolates, Chinese

science encompasses everything down to the minutest detail because all of the ingredients

make up the observed moment. The hexagram generated at a certain moment coincides

with it in quality no less than in time because it is understood to be the indicator of the

essential situation prevailing at the moment of its origin. Jung called this principle

synchronicity.

在某個瞬間所占出的卦的性質被認為也是恰逢時機的，因為它認為是為指示了它

產出瞬間時所佔優勢的那個本質狀態。當西方的心靈在小心地詳查、衡量、選擇、

分類和隔離的時候，中國的科學則下落到圍繞著所有事物的最為細小的細節，因

為所有的配料共同組成了所觀察到的瞬間。榮格把這個原則稱為共時性。

The concept of synchronicity needs some explanation. It means taking the coincidence of

events in space and time as meaning something more than mere chance, namely a peculiar

interdependence of objective events among themselves as well as with the subjective

(psychic) states of the observer. So synchronicity is to Jung what the I Ching is to the

Chinese. In the I Ching, the only criterion of the validity of synchronicity is the

observer’s opinion that the text of the hexagram amounts to a true rendering of his

psychic condition. In this sense the ancient Chinese mind, as expressed in the I Ching,

contemplates the cosmos in a qualitative, resonant way. This way of looking at the cosmos is comparable to that of

quantum physics. According to the Copenhagen Interpretation, the quantum observation includes the observer just

as much as the reality underlying the I Ching includes an individual’s psychic condition

in the totality of the momentary situation.

共時性的概念需要一些解釋。它的意思是把那些在時空中發生的巧合事件理解為

不僅僅為偶然，而是有著更多的意義，即，一種完全客觀事件與事件觀察者內在

主觀（心靈）之間特定的相互依賴。於是，共時性對榮格正如易經對中國人的意

義。在易經中，對這種共時性的價值判斷的唯一標準就是觀察者的觀點，即卦辭

是否真的描述了他的心靈狀態。這種意義上來看，古代中國人的心靈，正如易經

所描述的，把以一種定性的和共鳴的方式凝視著宇宙。根據哥本哈根的解釋，量

子觀察也包含了觀察者，正如潛藏於易經之下的現實包含了個體處於瞬間而整體

狀態的心靈。


Let me emphasize at this point that Jungians do not believe that the I Ching can foretell

the future because we do not assume that the future is unequivocally pre-determined. A

latent tendency in the present situation may actually develop into an actual consequence,

but that is in no way a foregone conclusion. What is most important from our human

standpoint is that the outcome can be affected by our choices and our actions. Thus we

view the I Ching as an instrument that can help the individual to make decisions that align

his or her ego with what you call Dao and we call the path of individuation. The I Ching

can do this by offering additional information, but it remains the task of the ego to make

the decision.

此刻，讓我強調，榮格學者並不相信易經可以預告未來，因為我們不會假設未來

是被明確的預先決定了的。一個此刻狀態下的潛在傾向可能會真的發展成為真實

的結果，但這絕對不是一個預先決定的結論。從我們人類的立場來看，最重要的

是結果可以由我們的選擇和行動影響。於是，我們把易經當做一種工具，它可以

幫助個體做出決定，讓他或她的自我可以與道同行，我們把這稱為自性化。易經

可以通過提供額外的信息來幫助我們實現這個道路，但仍然需要自我來做出決

定。

Nor do Jungians assume, to cite Lai Chih-Te (1525 - 1604), that the I Ching offers any

imperatives, moral or otherwise. Quite understandably, when we are in a quandary, we

would very much like to be told what to do, which is the right choice, and we might be

tempted to approach the book hoping that in there we will find the answer. An I Ching

consultation produces symbols, hsiang, a series of images which, as in a dream, are

connected to a given situation and a given question. Jung, referring to the I Ching, pointed

out that “these archetypal images are produced directly by the unconscious...they exhibit

its contamination of content to a very high degree....like in dreams.” These images may

give us a clearer sense of what we have to do in this situation, but they never tell us what

to do. And as in dreams, it is crucial to realize that the responsibility for all choices always

rests with the consultant.

榮格也沒有假定，引用來知德（1525-1604），易經提供的是所以那些至關重要的，

道德的及與之相反的。很容易理解，當我們左右為難的時候，我們很希望有人告

訴我們該怎麼做，什麼是正確的選擇，我們可能受誘惑去使用易經，希望在裡面

找到答案。詢問易經會產生一些象徵，卦象，一系列的意象，正如在夢中，它們

聯繫一個具體的情況並給出一個具體答案。榮格提到易經時，指出“這些原型性

的意象直接由無意識產生….它們極高地展現了它所沾染的無意識內容，正如在

夢中一樣。”這些意象可以讓我們更明確的感覺到此時我們該怎麼做，但它們從

沒有直接告訴我們該怎麼做。正如在夢中，關鍵要意識到，詢問者永遠肩負著做

出各種選擇的責任。


This table is an attempt to summarise the equivalences between Eastern, Western and

Jungian worldviews that I have described. I present it only for the sake of an overview that

is open to corrections, and not as a dogmatic statement.

這個表格嘗試總結東方、西方和我嘗試描述的榮格的世界觀之間的對應。我呈現

這個表格僅僅是為了提供一個概覽，以便指正，並非教條性的陳述。

3.4 The Wilhelm Translation衛禮賢的翻譯

Richard Wilhelm set out to make a difficult and obscure book, the I Ching, accessible to

the Western mind by translating it as a discursive text that fit into his Neo-Confucian

perspective. He produced a remarkably readable, poetic and profound text that succeeded

in making the I Ching known to the West. But the price paid for this method is that the

reader is bound to his definitive interpretation. We lose the openness of the oracle texts,

the multi-faceted nature of the characters, and their relative autonomy in the context of the

sentence. Returning to the analogy of the oracle and the dream, the Chinese text of the I

Ching is like the “raw” form of a dream, whereas a discursive translation is like

ordering the images of the dream into a specific interpretation.

理查衛禮賢著手要讓西方的心靈接觸到一本難懂的模糊的書，即易經，在翻譯的

時候，他嘗試讓這雜亂無章的文本適應他的新儒家視角。他翻譯出一個非常容易

讀，有詩意，意義深遠的文本，成功地讓易經被西方所認識。但這種方法所付出


的代價是讀者必然會受制於他對易經所作出的有限的詮釋。我們是去了這神諭文

本的開放性，它的文字的多方面性，以及在句子背景下文字的相對自主性。回到

同神諭和夢的類比，中文的易經就猶如夢的“原始”形式，而推論性的翻譯則猶

如把夢的意象歸序到一個特定的解釋。

A drawback of a discursive translation such as Wilhelm’s is the fact that any specific

term in the original Chinese language may have been translated into just one of a range of

possible words according to context. Conversely, different terms in the original may have

been translated into a single word. This presents one of the main difficulties in the oracular

use of the Wilhelm translation, because it makes it impossible to identify the original

ideograms throughout the book.

推論性的翻譯，正如衛禮賢對易經的翻譯，它的一個缺點是原始中文中的任何特

定術語都可能根據上下文而被翻譯為很多可能的詞彙中的一個。相反，那些在原

文中不同的術語卻被翻譯為同一個詞彙。這呈現了在將衛禮賢翻譯作為神諭使用

時所面臨的其中一個主要的問題，因為通過這本書沒有辦法來鑑別出原本的字

符。

4 The Eranos I Ching

艾诺思易经

4.1 Principles原则

The Eranos translation is an attempt to deal with this problem. Its oracular text adheres

strictly to the original I Ching ideograms, but adds another possibility, namely its use in

individual situations in the West where the teacher-student tradition is not so common. It

attempts to go behind the historical, philosophical and philological analyses to revive the

divinatory core and the psychological root of the book as a living practice by paying

particular attention to the resonances the images of the oracle have in the system of

correlation. And because these patterns and correlations are archetypal, part of the world

psyche (anima mundi), a psychological, albeit demanding, access becomes possible. While

acknowledging deeply the age-old Confucian and Taoist insights and their value in

shaping the culture and the states of China over time, in these times of global

transformation its emphasis on psychological aspects is especially needed.


艾諾思的翻譯旨在應對這個問題。它的玄妙文本嚴格遵循原本的字符，同時又加

上了另一個可能性，即，在西方個體情況下的使用，因為在西方老師-學生的傳

統並不是那麼常見。艾諾思版的易經嘗試探究歷史、哲學和語言學的分析，以復

興其預見性的核心。以及通過關注在關聯繫統中的神諭意象之間的共鳴，來復興

易經作為生活實踐所具有的心理學根源。同時，由於這些模式和相關是原型性的，

通往這個世界的部分心靈（宇宙靈魂，阿尼瑪穆恩迪）——一個心理學的，儘管

是苛求的——的道路變得可能。當古老的儒學、道家的洞察以及它們在長時期以

來建構中國的文化和現狀的價值被深刻地承認的同時，在此全球轉型的時期，它

對心理學方面的強調更加被需要。

Technical criteria of the Eranos I Ching include the following:艾诺思易经的技术标准

包含以下方面：

• It contains only the oracle texts, without the traditional philosophical

commentaries (the Ten Wings). 它只包含神諭的文本，不包含傳統的哲學評

註（十翼）

• Each Chinese ideogram is translated consistently into the same word. 每個中文

字符都被翻譯成同一個一致的詞

• The semantic field is described in the Associated Contexts following the texts. All

the meanings listed resonate together in the Chinese ideogram. 在文本的後麵包

含一個關聯語境，用以描述語義場。所有列出的意義都在中文字符中是相

互共鳴的。

• In general the word order of the oracle text has been strictly preserved, and no

words have been added or removed. 一般情況下，神諭文本中的詞的順序被

嚴格的保留，沒有增減任何一個字。

The Eranos translation is considered a tool for the jun zi, that is the ideal of a person who

uses divination to order their life in accordance with Dao rather than willful intention. It

provides us with symbols (hsiang), which are images invested with intrinsic power to

connect the visible and the invisible. The I - the way of the I Ching - offers direct

analogies to the movement of energy in the invisible. Symbols are also versatile, and the

words act like traps for Dao. There is a saying: You put out a fish trap, but once the fish is

in it, you do not care about the trap anymore. The words stimulate a process which

indicates what is in tune within us and what is not in tune with the present time and Dao.

This is an exploration of potential synchronicity. The apparently random manipulation of

the yarrow stalks, or the tossing of coins, can offer valid insights into the archetypal

energies active in the consultant’s situation and psyche, and the developing tendencies

contained therein. This ability results from the interaction of the related I Ching texts with

the associative process carried out by the consultant. Used in this sense the I Ching is a

mirror of the present.

艾諾思的翻譯被認為是君子的工具，這是一個人理想境界，他占卜來讓自己的生

活歸於道，而非讓生活與有意的意圖保持一致。它為我們提供了象徵（象），它


被授予了固有的能力，來聯繫可見與不可見。易——是易經之道——直接提供了

關於不可見的能量的運動的類比。象徵也是通用的，而詞語則更像是捕捉道的圈

網。這是在說：你放了一個漁網，而一旦魚入了網，你就不再關心那個網了。詞

語刺激了一個進程，它們指示出此刻在我們內部哪些是與道和諧的哪些是不和諧

的。這是一個關於潛在的共時性的探索。看起來隨機的對蓍草的操作，或是拋硬

幣，可以提供有價值的洞察，去了解那些諮詢者狀況和心靈中被激活的原型能量，

以及其中包含的發展的傾向性。這種能力來源於易經相關的文本以及詢問者的聯

想過程之間的互動。這樣使用易經，它就會是關於當前的鏡子。

The Eranos translation attempts to preserve as much as possible of the mirroring potency

of the oracular language. Therefore each ideogram is translated consistently to correspond

as much as possible to the “centre” of a field of associated meanings. However, this is

not to be taken as a complete rendering of the iedeogram, but rather as a core word. The

“field of meaning” that follows immediately contains all the associations that resonate

together in the ideogram. This allows we Western readers to access the range of meanings

that a Chinese reader immediately perceives, and prevents us from adding our own

associations that are not implied. When reading our answer it is important to listen to any

special resonance that core words, or others from the “fields of meaning”, have in us.

艾諾思的翻譯嘗試盡可能保留神諭語言的鏡子效能，於是，每個字符都進行了一

致性地翻譯，以盡可能符合相關聯語義場的“中心”。然而，這不能認為是這些

字符的完整翻譯，更多的是翻譯成一個核心詞。字符後面直接連著的“語義場”

包含了所有在這個字符中共鳴在一起的聯繫。這讓我們這些西方的讀者可以了解

關於這個字符的一系列的含義，而這些含義可能中國的讀者可以直接感知到，這

防止我們加入自己的不合適的聯想。在閱讀我們的答案的時候，重要的是去傾聽

任何這個核心詞或其它形式的“語義場”在我們內部引發的特別的共鳴。

The Eranos I Ching translation, I must admit, is for this reason more difficult to access

than the more poetic one of Richard Wilhelm. It is hard work to learn the language of the

universal soul (anima mundi) and its demands on us. But it rewards us with the clarity and

calm of the jun zi.

我必須補充，艾諾思易經翻譯也因此比衛禮賢具有詩意的版本更難以接近。學習

宇宙靈魂（阿尼瑪穆恩迪）的語言很艱難，而它也對我們苛求。但同時它會獎賞

我們以君子的清靜。

4.2 Examples of Ideograms字符的例子

Let me now give you a few examples of I Ching ideograms used in a psychological way,

beginning with the jun zi. In Wilhelm's translation it is called the “noble person”. This

aspect remains more or less consistent in us during our life time. In some it is strong and

may result, beyond the solution of present troubles, in a calling to individuation. If this

urge manifests we find the term “actualizing-Dao”, de, which means “acquiring that

which makes a being what it is meant to be”. It means realizing Dao in action, also

virtue, power, and the ability to follow the course traced by the ongoing process of the

cosmos.


現在讓我給你舉幾個例子說明易經中的字符在心理學中的使用。先說君子。在衛

禮賢的翻譯中，君子被翻譯為“尊貴的人”。這個方面在我們的人生中仍然或多

或少保持著。對於對一些人來說，它是強烈的，超越了對當前困難的解決，並會

喚起自性化。如果這個驅力表現了出來，我們就獲得了另一個詞“實行道”，即

德，意思是“獲得那些可能讓存在變成它本來注定要成為的樣子”。它意味著在

行動中意識到道，意識到去追隨宇宙恆久歷程的美德、力量和能力。

Let us look at other terms, for example the “small” – in Wilhelm “the commoner”

– and the “great” – in Wilhelm “the great man”. If traditionally “commoners”

alludes to the working class that supports the social hierarchy but are not integrated into its

structure, the “small” can also be seen as undeveloped potential in the individual. In the

Eranos I Ching, the “small” (xiao) is furthermore regarded as the flexible adaptation to

what crosses one’s path in everyday life. For example, you are about to finish a long

work session at the computer when the screen goes black and your work is lost. Here you

need “flexible adaptation” to find a solution and the ability to move in harmony with

this vicissitude.

再讓我們看看別的詞，比如“小”——在衛禮賢的翻譯中為“平民”——“大”

翻譯為“偉人”。傳統裡，“平民”暗指那些支持社會階層卻不被整合到階層中

的那些勞動人民，“小”還可以被看做是個體未發展的潛能。在艾諾思易經翻譯

中，“小”更進一步被指個體如何靈活地適應那些日常生活中的阻礙。比如：你

就要在電腦上完成一個冗長的作品了，電腦卻黑屏了，你丟失了文件。此時，你

需要一個“靈魂的適應”，來找尋解決的辦法以及找到在變遷中和諧過渡的能力。

Eranos associations to the “great” (da) are noble, important, orient one’s will toward a

self-imposed goal, meaning the ability of a person to set themself a goal and lead their

energies towards acquiring it. Note that it does not say anything about the goal itself,

which may be materialistic or spiritual, depending on the person. In the Eranos translation

the “small” and the “great” are considered to be two different, but equally important,

psychic functions within the same person. We need them both, although we might have

been tempted to consider the “noble” as more desirable.

艾諾思把“大”聯繫為尊貴、重要、可以把個體的意願導引向加強自我的目標，

意義是個體給自己設定目標，引導自己達成目標的能力。注意，這裡並沒有說目

標具體是什麼，它可能是物質的，也可能是精神的，取決於個體自身。在艾諾思

的翻譯中，“小”和“大”被認為是同一個個體內部兩個不同的但同等重要的心

理功能。我們需要二者，儘管我們可能更傾向於“尊貴”的。

4.3 Formulating the Question建構問題

Divination does not replace critical reflection and introspection, for it is out of this

examination of yourself, of looking at all the different angles of your situation, that the

appropriate question will arise. Therefore the Eranos translation pays great attention to

how a question should be formulated, as follows:

占卜不能替代批判性反省和反思，因為加入並檢驗你自身，不去從多個不同的角


度來看待自身的境遇，那麼就沒有辦法提出合適問題。因此，艾諾思的翻譯十分

注重問題如何形成，比如：

Ask only questions that are emotionally significant for you because it is the emotional

charge that activates the archetypal images in the answer. A question asked out of idle

curiosity rarely gets a meaningful answer because sufficient psychic energy is not

available.

只問那些對你的情感有意義的問題，因為情感的負載會激發答案中的原型意象。

那些由於無聊的好奇而詢問的問題極少獲得有意義的答案，因為沒有激發足夠的

心理能量。

Avoid asking the I Ching what to do, or questions with only a yes or no answers. The

symbols (hsiang) are images connecting the visible and invisible, and it will be up to you

to say yes or no based on the resonances that those images call up in you.

避免問易經該怎麼做，不用問答案僅為是和否一類的問題。象徵（象）是一些意

象，聯繫了可見的和不可見的，應該由你自己，基於那些意像在你內部引發的共

鳴來最終決定問題的答案是是還是否。

Avoid alternatives like “should I do this or that?”, because it will be unclear whether

the images contained in your answer refer to “this” or “that”. Instead make a

tentative choice, maybe that which is closer to your heart or demands more courage. Then

let go and open up to whatever may come up from the answer, inside you, and often the

answer will indirectly illuminate the other option too. Formulations we often used at

Eranos are “give me an image of...” or “what would be the meaning of…” this

choice.

避免二擇一的問題，如“我該這樣還是那樣”。因為你獲得的答案中的意象可能

沒有關於這樣或那樣的清晰的指向。與其在提問中嘗試不同的選項，或許更接近

你的心或需求的答案需要一些勇氣。那麼，你要放開些，在你內部向任何可能獲

得的答案開放，常常答案也會非直接地闡明其它可能的選擇。艾諾思中我們常用

的問題形式類似於“給我一個關這個選擇的意象”或是“這個選擇的意義是”。

Be as specific as possible. The answer to a too-general question, such as “what is the

purpose of my life?”, is often difficult to interpret because the images can be read in too

many different ways. Conversely, starting from a concrete and emotionally significant

question, the answer frequently expands to include larger issues in the consultant’s life.

問題盡可能明確。一個太籠統的問題，比如：“我人生的目標是什麼？”常會獲

得難以解答的回答，因為所獲得的意象可以以太多角度解答。相反，以一個更加

具體和情感意義的問題開始，答案常會擴展到諮詢者生活中更大的主題。

4.4 In Practice實踐

Finally I would like to present a short example to show how the openness of the oracle


texts can be unsettling at first for a Westerner. We may feel overwhelmed by a flood of

potential meanings. But this wealth of possibilities is an expression of the archetypal

nature of oracular language. The guiding principle for reading these texts as an oracle is

listening to what resonates inside oneself.

最好，我想提供一個小例子來展示對神諭文本的開放性如何在開始的時候擾亂西

方人。我們可能會覺得被潛在意義的洪水所淹沒。但這大量的可能性所表達的正

是神諭語言的原型本性。閱讀這些神諭性文本的指引原則是傾聽什麼在你內部產

生了共鳴。

Sometimes just the name of the hexagram fully answers our question. At others it is

necessary to read all the texts more than once, listening to our emotional response,

focusing on the words and sentences that seem most directly relevant to our situation. The

Chinese commentary tradition beautifully suggests that “turning and rolling the words in

one's heart” is the key to accessing the “light of the Gods”. Since the emotional

content of the question is important, we must let ourselves be touched by the answer. The

texts have no a priori meaning independent of the consultant and the question. The I Ching

in its use as an oracle speaks to individual people, to their reason and emotion, in their

concrete existential situation.

有時候，僅僅是卦名就已經回答了你的問題。另一些時候則需要不止一次閱讀完

整個文本，傾聽自己的情感反應，專注於那些更為關聯你當前狀況的那些詞和句。

中文評註的傳統很美地暗示：“在心中旋轉翻轉詞語”是接近“神的光芒”的關

鍵。由於問題的情感內容是重要的，我們必須允許我們自己去被答案所觸碰。文

本並沒有一個獨立於詢問者及其問題而事先存在的含義。易經是向個體的理性與

情感，向他們具體的存在狀態而訴說的神諭。

I have also chosen this example because one of the central points is a moral question, that

of losing one’s righteousness (yi). This term may have different emphasis in our two

cultures, but in both it is a painful issue.

我選擇了這個案例是因為其中涉及到的一個核心的問題是關係到道德的，即，失

去一個人的正直（義）。這個詞在我們兩者的文化中可能有不同的側重，但同樣

都是一個痛苦的問題。

Elisa arrived at my practice, prompted by her analyst who was away for a while. She said

that she did not have a clear question and felt confused, but experienced a certain sense of

urgency that she had to decide about her life. She had gone to university, afterwards

choosing a teaching job below the level of her training to remain at home with her mother

who was around 80. A few months ago she had resigned from her job, and was doing

nothing but taking care of her increasingly helpless mother and going out for walks. The

nursing of the mother was heavy going, but she felt a moral obligation to “serve” her.

伊莉莎來見我，因為她的分析是要離開一段時間。她說她沒有一個明確的問題，

並且感到困惑，但是她體驗到一種緊迫感需要對自己的人生做出決定。她上了大

學，之後選擇了一個低於自己所受訓練的水平的教師職業，這樣她就可以繼續留


在家裡，和她快80歲的母親生活在一起。幾個月前，她辭職了，之後她什麼都沒

有做，而只是照顧她那越發無法照顧自己的母親，以及和她出去散步。照顧母親

很是沉重的工作，但她覺得自己有道德的義務來“服務”她。

The only question she felt like asking was: “What orientation should I give my life”

which is exactly one of those general questions that do not constellate a precise answer.

We need to push the question to the point where our emotion is involved to the extent that,

as I sometimes say, it burns under our fingernails. Then the oracle activates images beyond

conscious control, like in dreams.

她想問的唯一問題是：“我該給自己的人生怎樣的方向”，這正是那種寬泛的無

法獲得確切答案的問題。我們需要把問題推向一個可以讓我們的情感能夠有一定

強度捲入的點，正如我常說的，達到一個情感一觸即發的點。這樣神諭才能激發

那些超越意識控制的意象，正如夢一樣。

But then it turned out that there was a concrete question, emotionally charged although she

intellectually considered it unimportant. It was a job offer that would involve her skills,

but was not too well paid and some distance away. This would mean putting her mother

into an old people’s home. Elisa finally agreed to ask about this situation, but thought it

rather limited. However, here there was emotional pressure. The answer from the Eranos I

Ching was Hex. 56, Sojourning, with a single transforming line, nine at the third place,

changing to Hex. 35, Prospering.

之後有了一個具體的問題，其中充滿了情感，但是她自己的意識卻認為不重要。

這是一個職位的錄用，這個職位需要她的技能，但是薪水不是太好，也比較遠。

這就意味著要把她的母親安置在養老院。伊莉莎最終同意詢問關於這個狀況的問

題，但只對這個問題做了很有限的思考。無論如何，這裡有情感的壓力。來自艾

諾思易經的答案是第56卦，旅卦，有一個變爻，在第三陽爻，變卦為35，晉。

Immediately two important elements stand out, in the Image and the Sequence: The central

image of the hexagram “Sojourning” means “staying in places other than your home,

temporary residence”. The answer touched on the core of Elisa’s situation, her being

bound to her mother’s home. And it said “it’s time to let go of residing in your

parent’s home”.

有兩個重要的元素馬上突出出來。在意象和爻辭裡：旅卦的核心意象的含義是“不

留家中，暫時的處所。”這個回答觸及了伊莉莎的核心狀態，她與母親的家聯繫

在一起。卦說，“現在是時候離開父母的家了”。

Moreover it addressed the issue of the job offer and Elisa’s preoccupation about it not

fulfilling her ambitions. It described the job as a “temporary residence”, implying that it

would not be an irrevocable commitment, but a temporary step in the process of “letting

go of her residing”.

此外，它還說了關於那個職位的事情以及伊莉莎關於這個職位無法滿足她的野心

的成見。它把職位描述為“暫時的處所”，暗示這並非一個不可挽回的承諾，而


只是一個處於她“放開現在居所的”過程中的暫時階梯。

The texts of the third transforming line were even stronger and more specific:

第三個變爻更為突出和明確：旅，正在焚燒自己處所。正在失去年輕的臣屬。磨

練。逆境。（旅焚其次，喪其僮僕；貞厲。）

Sojourning, burning one's resting place. Losing one's youthful vassal. Trial. Adversity

When “resting place” is taken to refer to her parent's home, the active form of the verb

“burning” makes sense. It is time for her to “burn her resting-place”. But this is by

no means the only possible reading of the sentence. In a different situation the intransitive

form of the verb might be more appropriate, and the sentence might be read as “one's

resting-place burns”.

這裡“正在焚燒自己的處所”被認為是她父母的家，“焚燒”在此是動詞的現在

時也是合理的。現在，她是時候要“燒掉自己的住所”了。當然，這不是讀這一

句的唯一方式。在另一個不同的情況下，焚燒作為不及物動詞來閱讀可能更合適，

這個句子可能被讀成“一個人的處燃燒了”。

Similarly, “losing one's youthful vassal” has a very specific inner meaning in Elisa's

case: it is her attitude as a “youthful vassal” which must be lost. It also involves

“actually, truly using injuring” and therefore “one’s righteousness lost indeed”. It

would be necessary to accept the fact of injuring her mother by putting her in an old

people’s home, but also her own sense of moral obligation, her moral integrity,

something she had never done before.

同樣的，“正在失去年輕的臣屬”在伊莉莎的案例中具有更為特殊的內在含義：

她作為“年輕的臣屬”的態度需要被捨棄。卦辭中還包含“事實上，真正使用正

在受的傷”那麼就“真正的失去了義”。有必要接納把母親放入養老院會對母親

造成傷害的事實，同時也必須要接納屬於她自己的關於道德義務的感覺，她的德

性的完整，這是她從未嘗試過的事情。

This is an example of how a concrete situation gives meaning to a text which is difficult to

understand out of context. But this need not be the only interpretation: in other cases it

could be an outer helper or servant who is lost.

這是一個例子用於說明一個具體的狀況如何給文本賦予意義，而假如失去了這個

背景，文本很難被理解。但這不一定是唯一的解釋：在另一些情況下，有可能是

解釋為某個外部的幫助者或是服務者的失去。

It is interesting to compare these remarks with the Wilhelm-Baynes translation of this line:

把這些評論和衛禮賢版本的翻譯比較會很有趣：

The wanderer's inn burns down. He loses the steadfastness of his young servant.

Danger.


流浪者的客棧燒掉了。他失去了堅定的年輕僕人。危險。

Here everything is clearly spelled out, all the events are taken as external, and the overall

situation has negative overtones. This is a possible interpretation of the Chinese text, but

it is not the only one. In Elisa's situation it is not appropriate, and applying this line to

Elisa's case highlights the fact that in the oracle statements there is no sharp distinction

between “negative” and “positive”. In her circumstances, the “burning inn” has a

very positive implication and the “danger” (or rather “adversity”) is a difficulty

which must be struggled with in order to grow, and not something to be avoided. This

example shows how the words of the oracle have multiple layers of meaning, which the

Eranos I Ching tries to preserve and make available as much as possible.

這裡，一切都被清楚地拼寫出來，所有的事件都被當做是外部的，而整體的狀況

暗示著消極的意味。這不符合伊莉莎的狀況，而當我們把這一爻應用在伊莉莎的

案例中是，正突出了神諭的陳述沒有明確的消極和積極的區別。在她的狀況下，

“燃燒的客棧”暗示很積極的東西，而“危險”（而非“困境”）則是一個困難，

一個她必須要在其中掙扎的以獲得成長的困難，而非要避免的東西。這個案例說

明神諭的語言如何具有多重的含義，艾諾思的易經嘗試保留這一特點，並讓它盡

可能的被利用。

This small question opened up to touch the basic issues in Elisa’s existential situation.

The hexagram generated by the transforming line was 35, “Prospering”, which is

arguably the brightest and most sunny hexagram in the I Ching.

小小的問題打開了大門去觸碰那些涉及伊莉莎存在狀態的基本問題。這一卦變卦

為35卦的晉，這一卦涉及光明，也是易經中最陽光的卦。

5 Conclusion结论

To use the Eranos I Ching as an oracle in the way I have outlined offers the user the

possibility to gain specific information about their individual situation, unlike its

traditional Chinese application. For a Jungian user, it additionally offers the possibility to

gain insight into the workings of the archetypes. I have explained how this can be done

from the background of Jungian psychology as a bridge for people who find themselves

caught in the tension between tradition and modernity. I have the impression that women

especially get caught in this dilemma.

以我所展現的方式來把艾諾思易經當做神諭來使用，可以為使用者提供一種可能

性，來獲取關於他們個人狀態特定的信息，這和中國對易經的傳統使用不一樣。

對於榮格學的使用者來說，它還提供了額外的可能性，來獲取對原型的運作的洞

察。我已經解釋瞭如何從榮格心理學的背景來這樣使用，從而為那些處於傳統與

現代的張力之間的人們提供橋樑。我感覺女性特別容易經歷這種兩難的困境。


In this presentation I have tried to show one possible basis for an ongoing meeting of East

and West, which was the founding idea of Eranos in 1933. I do not know how you say it

in China but in my country at this point I would say, thank you from my heart for the

opportunity you have given me to present this Eranos I Ching translation. So I thank you

from my heart.

在這個報告中，我嘗試說明東方和西方持續的匯合的其中一個可能的基礎，這也

正是艾諾思1933年始奠基時的理念。我不知道在中國你們怎麼說，但在我的國家，

此刻我會說，我從內心感謝你們給我的這個機會，來報告關於艾諾思易經的翻譯。

所以，我從心中說感謝。

END完

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Why bring water back to the Yellow River? 為何水歸黃河 · 人們應對這一些變化的指引對於很多人是有助的，有價值的。易經正提供了這樣的指引。它是古老的同時也是永恆的寶藏，處於中國文化的核心，它可以幫助人