A Change of Heart

The Hidden Culture of Jealousy
Stephen Karcher, Ph.D.
Myth and Theatre Festival “On Jealousy”
New Orleans, 2002

Jealousy is significant, a big or initiating experience with great destructive and, possibly,
transformative power. The experience of jealousy touches a very deep or primal realm of the
imagination. To venture into this world I would like to call on an Ancestor, C.G. Jung. I would like
to invoke both his sense of depth psychology and his concern with mantike, divination, and the
eastern oracle book or system of wisdom divination he loved and used: Yijing or the Classic of
Change. I want to reflect the experience of jealousy through both Jung’s theory and practice and the
“Way” or Dao of Yi or Change.
This process of “opening the Book of Fates” doubles the kind of theatre process we have
been working with during this festival. It offers a space that might give the unknown or hidden
gods of Jealousy a voice in our imaginations.
Here I would like to introduce Sun, Subtle Penetration, the Lady of Fates who lays out the
offerings, finds the hidden sickness, distributes the fates and couples the beings.

u

57 Subtle Penetration SUN

u

Success through the Small. Advantageous to have a direction to go.
Advantageous to see the Great People.
Let what you confront shape you and subtly penetrate to the core of the problem. Enter from below. Be
humble and adapt to crosses your path. Seek those who can advise you about what is great in the situation
and in yourself. Find the hidden disorders and awaken inner wisdom.

1

Sun is the symbol and the spirit that Change offers to us as we journey into the hidden culture of Jealousy and she has a message: Step 2 Inner Center: This inner re-organization leads to harmony with others. It empowers the Sacred Sickness Pathway that connects personal disorders with cultural change and acts as a Mission of the stage of the Symbolic Life when we must deal with power and our responsibilities to the human community. is the Lady of Fates who lays out the offerings on the low altar and binds the Myriad Beings to their fates. Subtle Penetration beneath the bed. This energy renews itself repeatedly. purifies the blood. She finds the hidden sickness through subtle influences. that stimulates everything that moves or moves in the body. she offers the virtue or de that actualizes an individual being. 2 . Subtle Penetration. leading each thing to its destiny. She is imaged as a bright strutting cock. She crosses thresholds and transmits orders from Heaven.57 Subtle Penetration The old character shows an altar with wrapped meat offerings on it representing the myriad creatures. A spirit-worker and healer. She gives vision. This is an Inspiring Figure and spirit helper. plans from hiding and knows the right moment to act. She is connected to the Central Palace where fates are consigned and represents a profound penetration of the above into the below which can lead to the awakening of wisdom. She matches and couples the beings. for life is brought and carried by her winds. She controls the omens that regulate power and virtue. links eyes and sexual organs. She prepares the food and drink for the great meal shared by humans and spirits and nourishes the people on ancient virtue. the silent power of wind and wood. Myths for Change: The Story of the Time Sun. strong scented. Her wrapped food offerings are an image of the Myriad Creatures toiling and laboring on the field of earth. motivation and the capacity to act decisively at the key moment. controls desire and anger.

You must strip away the outmoded. Have no fear. Use those who can see the spirits and sense past and future potentials. It establishes a solid base for these imaginal operations through an act called “stopping. the Small Son at the edge of the River of Ghosts. the world of the Outcasts. an imaginal figure through which “blessings” flow for all. 3 . full of sexual intrigue and dark ancestors. the Spring and Autumn Festivals full of chant. calling down the spirits to dwell with us. at once symbols of the Couple and of the Journey of the Soul. Get to the bottom of this and free yourself from its grasp.5] 58.2 : 54. Wise Words! The Way opens. silent sacrifices at the River of Ghosts to feed the Dead. Guideway (57. Step out to meet the new destiny. This is not a mistake. ego-identification in order to free another intermediary. Inner self cultivation now lets you see the patterns that mark real ends and beginnings. It will move us from the emergence or birth of a new soul. Act through the receptive and the feminine.Use diviners and intermediaries in great number.5): Think of the feast times when the soul rejoices on its long journey. It sets off a process of gradual transformation. Penetrate to the core of this old story. drinking and copulation. to the formal rites and rituals at the Ancestral Temple that enshrine an Ancestor.2 [53. Gather energy for the decisive new move. an omen of great future happiness. a stage by stage process. The great ancestor is giving the maidens in marriage. You will achieve mastery and find the place where you belong. It involves the great rituals that unite people in common purpose. Do not try to dominate the situation. It involves lonely. This means acquiring the center. the Joyous Dancer who gives the spirits voice and place in our lives. Changes are coming. enactment of desire and will. a wilderness at the Edge. The journey this omen suggests will take us into to the Demon Country. Advance step by step through subtle penetration. You have a connection to the spirits that will carry you through. q 53 Gradual Advance JIAN q The marrying woman opens the Way.” slowing speed. Advantageous to put your ideas to the Trial. imaged as the flight of the Wild Geese.

Here we see souls transformed to birds and life as their flight. the course of a river and the watercourse way. Myths for Change: The Story of the Time Jian. Jung and. Here I want to further suggest that his great move from the jealous polarities of a father-son struggle for power into the realm of the soul led him on a journey. and their lineage to the spirit or symbolic world. the Wu or spirit-mediums dancing with feathers in front of the Ancestral Temple. I would like to invoke the shadow of one of psychology’s great triangles. at the same time. The Wild Goose presented at the marriage ceremony is a symbol of this journey that includes the melancholy of separation. a waterwheel that brings the water up and a channel through which it flows. however. It occurs in an atmosphere of sex versus spirit and the “black mud of the occult” that Freud so assiduously tried to keep at bay. This change occurs step by step. did not. As our first entry into the Demon Country of the Jealous Gods. The migrations of the wild geese imaged great movements of the soul: The Spring and Autumn festivals. Jung. Freud. Gradual Advance is a model of a particular kind of change. The root is water and the term suggests leading water in channels. gliding and settling at each stage in their journey. a descent into that black. their feelings. the men taken away to war following King Wu into the Mu wilderness. skimming. occult and occulted mud. This figure portrays a gradual advance to marriage as image for the soul’s journey and its goal: the sacred dances that connect the couple. gradual and sure advance crossing thresholds in the advance to union and its celebration in dance and festival. and the Hidden Temple where unions are made. the risks that surround love and the vow or bond that founds an enduring union.53 Gradual Advance The old character shows the sign for a river. a formal ritual progression that leads to union and establishment in the symbolic world. symbolized as red threads that bind a man and woman in a fated relation. J ung. Lady Soul herself. the Dao and the Classic of Change 4 . a subtle. I would suggest. the bird dances that invoke spirit energies. This slow and sure advance is enabled by renovating inner corruption (18). a Journey to the East that was.

It is an image without substance. process of nature. §358-369. It is described through a series of quotations from Daodejing. and we have no business putting on borrowed riches. it was a crucial part of his individuation. the right. the moral order or God. the classic of philosophical Taoism (CW6." he said. according to Jung. If you can be without compulsive desire. On the other hand. the central term in eastern thought that he saw as the true "spirit of the East" (CW8. were simply pretending to be something they were not (CW 9i. is elusive. you can see it. §78/90. 1952). We are spiritual beggars. method. formless yet complete. 1930). §917ff. the function of the archetypes. This very harsh criticism was aimed specifically at Theosophists and yoga enthusiasts who. primal cause. Jung's orientation helped him to imagine the way the psyche worked and mobilized his great creative and daimonic energy. This involvement was not just professional. On the one hand. 1934). the dialogue with Eastern thought and practice help to shape his main ideas: the self and individuation. "The East is our philosopher's stone. in his opinion. It is at the bottom of the spiritual change we are passing through and out of its depths new spiritual forms will arise. the good. life force. see also §916-924. Dao. Westerners have translated it as way. depending on nothing. 1952). Jung constantly railed against Europeans who too facilely took up eastern ways and shirked their cultural duty. principle. The first time we meet Dao in Jung's writing in is Psychological Types. 1929). The growing familiarity with the spirit of the East should be taken as a sign we are beginning to relate to the alien elements in ourselves" (CW13.Now. 5 . "the catalyst through which change takes place. idea of the world. “The soul can be emptied of the world’s busy greed and it is Tao that fills the emptiness. the mother of all things. the dynamics of the psyche and the autonomous complex all were influenced by Eastern thought. our worship of scientific rationalism and our adoration of the heroic ego. at first glance Jung's contact with the East seems quite ambivalent. For Jung's orientation also made him painfully aware of the West's cultural ills: our greedy materialism. he maintained. But more than anything else. §72. Jung's orientation is reflected in his involvement with Dao. 1921. §21-29. You have insight and have no need of intellectual knowledge (CW8.

It is a new equilibrium." he said. It is the unio mentalis.” It is the realization of the opposite hidden in the unconscious. a box. What does it mean that these things occur together? And what about your dream last night. Say you are standing on the seashore at a certain hour of the morning and the waves wash in an old hat. It signifies the emergence of a new center of the personality that no longer coincides with the ego. “Our Western mind. Submission to this inner guidance and its quieting effect is of primary importance in human life” (CW7. like a good westerner. say Nonsense! The old Chinese gentleman beside you. §327/365.” he maintained (CW13. §323. “The eastern word for non-causality is Tao. a new centering of the whole personality on a new and more solid foundation. however. To rest in Tao means fulfillment. more western term that he used interchangeably with Tao. a flow of “living water” that moves irresistibly toward its goal.Jung saw this Tao as an irrational union of opposites. 1929). a psychological attitude that frees you from literally acting out their conflict. this is man's individual fate.” he said. we can call this Tao. You. “and we know that Tao can be anything. the perfect realization of the meaning of existence innate in things. the separation of consciousness and life. To fulfill your destiny is Tao. Tao and Synchonicity Thus Jung used Tao to describe both the process and the goal of his psychology. Here is an example of synchronicity. has never devised a concept for the union of opposites that compared to the Chinese Tao. I call it synchronicity. a box and a dead fish? You see. This undiscovered vein within us is a living part of the psyche. Tao grows out of the individual. wholeness. the reversal or reunion with the unconscious laws of our own being. “Dao tames all that is wild without purifying or transforming it into something higher. According to Jung. the union of yin and yang. 1954). 1945). a point midway between conscious and unconscious. the substance of Heaven (CW14. a shoe and a dead fish. he is using a method of forecasting possibilities and recognizing meaning that I call 6 . lacking all culture in this respect. Personality is Tao” (CW17. what the Chinese sages call Tao “is a method to unite what is separated. the emergence of a new center in the personality. 1934). §30/80. Tao is the most legitimate fulfillment of the meaning of the individual's life. I first used this word in my tribute to Richard Wilhelm in 1930. of a hat. §711. He had another. mission done. “The restoration of the world. In the last resort. says.

I feel that what Jung was pointing at. in essence. what the Buddhists call putting on the body of dreams and visions. what he was reaching out into the occult darkness to feel and touch. For Jung. he said. 1935). In his psychology he. exists from all eternity” (CW8. Our deep need for this experience and the challenge it posed to our estranged mentality were key qualities of what he saw as the kairos of our times. is a profoundly religious act. Leading the events of our lives back to these fields. There is a tremendous charge building in the human unconscious. We must re-experience them. re-constituted those old religious rituals based on a living world that spoke in omens and symbols. paradoxically. let them impress us with the reality of the psyche. is a very powerful archetype hidden deep in the black mud of the European occult tradition. and what we will not confront in imagination we will experience as fate. a knowing that forms a way out of the jealous world of cause and effect. As the matrix of religious experience. the re-constituted ritual associated with the Classic of Change is a engine for understanding the dialogue with the unus mundus.Tao or synchronicity (CW18. 1952). the unus mundus. This points at a kind of gnosis. It is a kind of creatio ex nihilo that we cannot really explain (CW8. the experience of meaning. Among other things. a way or style of mantike or divination that had been subsumed and repressed in the west in a series 7 . the continuous creation of a pattern that. a ground of what he called direct religious experience. §863/912. It points at a realization of fate that takes the whole of the world as its stage. Jung called this living world the unus mundus. The gods are our diseases. as experience something and be set right. §921. he said. which a traditional society called spirits or gods. dreams and divinations as signs from the spirit and the spirits. the Dao or Way. The Ominous World of the Unus Mundus Marie-Louise von Franz once remarked that Jung’s attitude towards the unconscious was the attitude of the archaic religions and traditions that valued and followed omens. one that a thinker like Corbin called epistrophe or ta’wil. 1952). It was the heart of the archaic religions and the various Mystery Cults in which you did not so much learn something. §143-144. archetypal or psychoid unconscious seems to project symbolic fields that unite both images and events in a particular kind of imaginal awareness.

8 . 385-406). Here is the story as told by Hesiod (Theogony. freed when Jesus took his place on the cross. traces back to Latin zelosus and. a thrust not into the literalizing world but into a living darkness. this is the fear of Hell and the first step on the night-sea journey. oracle sites and mysteries throughout Greece. in this case J*W*H.at the root of jealousy is zealousy. “intolerant of unfaithfulness. suspicious and vigilant”. followers of the Jealous God who opposed the Roman occupation of Jerusalem. It is precisely this experience that connects us with the Way. Acting and perceiving become one. For Yijing carries our cultural shadow. At bottom. a so-called Titan. but developed and refined it into one of the world’s most sophistication systems of imaginal navigation. Barrabas. I want to suggest that it was just this hidden culture of mantike that Jung was sensing and touching in the black mud of the occult. the on-going process of the Real. The images for Unus Mundus release an immediate perception of the flow of fate and a flood of animal energy. for the preservation of one’s right. It points out our lacunae quite precisely. Perhaps we should call a jealous person (or a jealous god) a jealote. Yijing or the Classic of Change. the fanatic Jawhist revolutionary group. as in almost all western languages.of moves beginning when the priests of Apollo captured the shrines. but a deathless god in his own right. through our individual fate. and. So . Zelos is not just a word. This mantic way was carried largely by the numphe or nymphs. envious of a person’s advantages”. The word. It also explains the fear and hostility often directed at the book and at mantike in general. Zelos and Timē The OED defines our topic jealousy first and foremost as being “solicitous for one’s position. Romans and Christians. Zeus. the wise women who used the lots at shrines throughout the ancient world. however. marginalizing and swallowing what I have called a metic method of divination based on the sortes or lots. was probably a zelote. and this was one of the reasons Jung valued it. resentful towards another on account of rivalry. as did the Greeks. speaking of The God. ultimately to Greek zēlos – from which zelotes or zealots. The East did not suppress this mantic methodology. a psychic surety.

honor. That day. incapable of ever satisfying their driving hunger and desperately jealous of the living. Zealousy does not exist apart from Zeus and the other titanic siblings: Power. and fathered by titanic blows and batterings. For Styx the deathless daughter of Ocean wove a metis that day when the Olympian Lightning God called all the deathless gods to great Olympos. And Zeus honored her Timē and gave her very great gifts. This is a titanic question indeed. at least for humans and gods. should be raised into Timē. came first to Olympos with her children through the cunning metis of her dear father Ocean. Central to the experience of Zealousy is timē: portion. for the opposite of timē is lack. He appointed her to be the great oath of the gods and her children to live with him always. he would not cast them out from their place and honor. is not sex as such. recognition. the hidden power through which Zeus maintains his rule. attempting to live out their unlived lives. and bore Zelos and trim-ankled Nike (Victory) in the house. but having or not having a place. was joined to Pallas.Styx. you are in the center or you are cast out. And she also brought forth Kratos (Power) and Bia (Violence). These have no house apart from Zeus. a recognized fate. nor any dwelling nor path except that where The God leads them. the one they had before among the deathless ones. And he declared that anyone who had been without Timē under Kronos’ rule. but each should have his own Timē. So the central problem of zealousy. imaged in Buddhist theology as once-living beings with a huge stomach and a tiny mouth. Without timē. honored or pushed over the edge of the world. that Zeus would rape and swallow and who was to mother Athena. a position in which one is honored as a deathless god. 9 . Experienced occultists often say the most frequently “channeled” spirits are these hungry ghosts who are driven to intrude on and overpower the living. It is also a matter of Metis. And as he promised. but they dwell always with Zeus the LoudThunderer. So deathless Styx. their Timē. we fall into the realm of the Hungry Ghosts. who makes words into bonds. Violence and Victory. daughter of Ocean. cunning and feminine. In the world of Zealousy. a panic lack of soul or place that fills the being with wildly alternating despair and violent aggression. he said that whosoever of the gods would fight with him against the Titans. wonderful children. the outcasts. It is mothered by the deathly waters of Styx. cold river of death. so he performed. the Striker. a hidden connection to that old divinatory Way of Water. place.

So let us enter the realm of the Jealous Gods and see what we can find. The spirit and soul of these dead are the treasure of the living. in crisis and breakdown. A being who has not lived out his destiny. their spirit soul or Hun is enshrined in the Ancestral Temple in a spirit-tablet while their bones (Bo). as we hurtle through the last Bardo states consumed by fear and driven by the great tornado of karma. the worlds that open between death and rebirth. images the rage and panic of the excluded one in a jealous triangle. the Bardo Worlds. buried with proper rites. a desperate and panic sense not only of loss but of Unbeing. I propose we do this through an eastern gate connected with our divination. The place we meet jealousy/zealousy here is at the edge of the manifest world. the only way out for the Ku-Hun is to inflict the same fate they have suffered on the living. our complexes and our karma present themselves as ghosts. In the Realm of the Jealous Gods I think it is here that we really pass from a personal sense of Zealousy into a cultural one. We must learn to navigate the Bardo Worlds or be frozen in a fixation or tumbled into a disastrous birth in the Hell Realms. figures through whom blessings (fu) flow from Heaven or Way. become an underworld source of riches to their offspring. I suggest. however. They are full of rage and resentment directed at the society and people who have denied them place and destiny. festering daimones that exude malignant vapors. ku-hun. dead before your time is through. wandering spirits. we arrive at a 10 . They lead others to death so they might be saved. Swept along by the wind of karma. who has been cast out through violent death and an unfulfilled fate cannot become an ancestor. This. Rather.In traditional Chinese ritual these hungry ghosts are differentiated from the dead who become Ancestors. When a person realizes his or her destiny and lives out life as a human. blown to and fro like dandelion seeds in the wind towards birth. “we live (and love) in a time when jealousy has become a meta-narrative of community life”. As Cliff Bostock pointed out. Unless there is religious intervention. Their trapped vitality freezes them in a miserable existence like the unburied spirit of a Greek. they become disinherited. gods and ancestors. vital spirits that make up a sort of charisma familiars. a realm where our experiences and our emotions.

in aggression and that which zeal brings: the driving ambition to achieve. we spin faster and faster until we are not sure if we are spinning or not. the Jealous God is secure without security. It creates extreme paranoia. It is driving. devouring and defending. It combines a drive to amass security with the desperation of looking for an alternative to paradise lost. we enter the womb. dignity. The Jealous and Zealous God searches for and tries builds a style of being. He wants to be IN the One at the center.place where our future parents are about to make love. It reaches out to grasp. Skillful and professional.” 11 . Here the experience of bliss turns around completely. that fixes him at the center of an illusory Bardo state. to have. honor. This is the polarization of Having and Lacking. We are filled with sudden envy. a trap. This Zealousy breaks absorption in the paradise of the dyad. jealousy and a desperate zeal. We see and are pulled into the oedipal triangle. As we succumb to these passions. a judgment and a defense. in zeal. the couple absorbed in each other. a-suras or demons. high energetic. violent change and desperate need for security. The entire Bardo is based on a trust in speed. to swallow. It is a metis. an occupation. anger. of the Professionals constantly on guard. We are now in the Bardo of Birth. Everything becomes a comparison. is directly linked to what is called the Asuras. to taste. the Jealous and Zealous Gods . It is the Bardo of Lucifer.literally the non-gods. The Kye-Ne Bardo. very busy. We are emotionally drawn in because of past karmic connections and begin spontaneously to feel strong attraction and desire for one parent. grasping. It is the Birth-Dwelling world. In this respect it is often described as a person trying to give birth and keep the baby in at the same time. The Asura mentality is called a heavy wind of karma. grasping. and intense jealousy of the other. We have been lied to! Our faith is shattered and we react with speed. a person trying to give birth to themselves. and place. He wants Timē. He wants to BE SOMEBODY.. the state in which and through which birth occurs. Caught in this metis. a push to peak experience. zealous to protect boundaries. It is absolute speed and absolute stillness. the union of Mother-Father. of the Ins and the Outs. with style.

demonic episodes. It is a life threatening state of high anxiety. an imaginal scenario involving a wide range of imagery: the atmosphere of titanic fight. building up to explosive discharges. The cervix is dilated and allows gradual propulsion of the fetus through the birth canal. aggressive and sadomasochistic sequences. spaceships. mucus and feces. Extreme Accuracy. There are titanic battles of epic proportions. tidal waves and tornadoes. the true beginning of the struggle for survival. electric storms. but everything is read in terms of the Enemy or the Object to be Devoured. imaged as volcanoes. We all carry this experience with us in one form or another. but the training soon becomes part of us. Extreme Method. scatological episodes all leading to a primary encounter with Fire and Ecstasy. the umbilical cord can be twisted around the neck. This is the moment of potential death for both mother and child. propulsion through the birth canal after the cervix opens and the head descends into the pelvis. This is the clinical stage of actual biological delivery. earthquakes. Extreme Defense. The problems can be so extreme they require forceps birth or a cesarean section. But we can re-live it imaginally in altered states of consciousness. atom bombs. Uterine contractions have already begun. The fetus can inhale blood. experiences of deviant sexuality. Streams of energy of overwhelming intensity rush through the body. The Jealous and Zealous God becomes our character.Of course we have to train ourselves to be such a Zealous Demon. In terms of actual birth the Zealous Gods are associated with our experience of what is clinically called Birth Stage 3. tanks. locked in our bodies and our parasympathetic nervous systems and it is automatically activated when we enter the field of jealousy. intense pain and often a high degree of anoxia and suffocation. and the placenta can detach and actually obstruct the way. The Zealousy becomes a sort of antenna or radar that registers EVERYTHING. along with a deaf and dumb refusal to accept anything from the Other(s). the cosmic battle between 12 . pushing out of the womb. Blood supply is interrupted. lasers. For the fetus this involves crushing mechanical pressures. Nota Bene: in classical antiquity the rate of survival for a mother and child giving birth was considerably less than 50%. When we do it becomes a rich and complex experiential pattern rather than a compulsive enactment.

It is a fierce struggle for survival and expansion.Light and Darkness. the prevailing atmosphere becomes extreme passion. If the psycho-somatic memory of what transpersonal psychologists call BPMIII and Buddhist Bardo travelers call the Realm of the Jealous Gods comes close to consciousness. in rapid succession and the borderline of agony and ecstasy. radically destroying what is corrupted and preparing us for rebirth. There are red light districts. rape. A sort of sadomasochism translates this inhuman suffering into sexual arousal and ecstatic rapture. incest. driven mad through her own loss of Timē. deviant sex. what has been called the Thought of the Heart. The Inner Radar So how do we deal with the titanic energies of Zealousy. massacres. shit and distorted spiritual impulse. aggression. pain. the rapture of flagellants. a particular atmosphere of death. the sexual underground. as Medea. aggressor. erotic murders and snuff films. ritual sacrifice. Dionysos. how do we avoid being consumed by the fire or unleashing it literally in an orgy of destruction. satanic orgies. violent sex. The biological fury of the organism whose survival is threatened is reflected in cruelties of astonishing proportions . and mortal combat. observer and victim. Jesus. against all others. fear. drinking blood or urine. This inner radar points at the vital importance of the link between the violence of the zealous and jealous birth experience and the transpersonal levels of the psyche. the volcanic Dionysian experience. One solution is the emergence and cultivation of another kind of hunger. Here we encounter gods and heroes of death and rebirth. a driving energy of intoxicating intensity. the concentration camps and prisoners of war. perhaps. We are crawling in offal or through sewer systems. it creates a strong psychological pressure enact its elements in everyday life: enormous greed. wars and bloody revolutions that involve torture. a great heroine of zealousy. yearning for a sense of goal and meaning. cannibalism and necrophilia. or the Gods and the Titans. men ejaculating as they die of suffocation on the gallows or in the brothels. rape as 13 .mutilation. sexual abuse. a hunger for and need of the experience of the imaginal that is equally rooted in our nature. As we draw near the fire in this experience. wallowing in excrement. All this occurs in an atmosphere of the Black Sabbath. We play out the whole triangle of roles. Attis and Adonis and the purgatorial fire with all its burning bodies.

is such a stage. is open. as is the imaginal space opened by what Enrique calls choreographic theatre and the discourse that is possible around and within that process. anxiety. deeply healing. the active term in the name Yijing. a strange experiential switch seems to occur somewhere in the perinatal psyche. In the mantic tradition. when fixed structures. when we use the hidden culture of mantike. titanic power struggles. in the Bardo states: what was up to that point a deep and desperate intrapsychic conflict and fixation opens to the extrasensory experience of the universe itself – transpersonal.” In this context. the xin. Stranger: Giving Voice to Change Yi. imaginal experiences. what divinatory tradition would see as the River of Ghosts. a tragic stage in which the play of the hidden gods finds a space in what the Chinese called the heart-mind. both a language and a part in the way we lead our lives. the imaginal body. I suggest the Book of Changes. and its great symbols. psychoid. But when we involve ourselves with Zealousy and its titanic destructive powers as what they truly are. the psyche. the archetypal Book of Fates. the body of dreams. the efficacious action that can connect us with the Way. uncertainty. the on-going process of the Real. in the best sense. The world. zealousy. and its words are the xiang. This is. spirit. The symbols turn our eyes to the shi. describes a state in which things de-construct. Just call me Trouble. which is a quality of the image itself. depression and fragmentation all indicate that the doors to the underworld. Our zealous attention is arrested. It may help us to feel fate on the level of imagination. psychological and physical. insecurity. what we do when we mythologize. 14 .perpetrator and victim. usually. It then becomes our task to give the spirits voice. emotional or literal. the Other is drawing attention to itself. irritation. dissolve or “go into solution. There is a sudden and unpredictable influx of shen. hidden within it. By letting the voice and language of the other change us (yi). the situation and. The key to this Change seems to be opening a field in which the change can be registered. to wear the body of visions. fear. synchronistic and. that language is called change (yi). the great symbols or figures that are activated or animated as we pose our problem to the oracle as a question. entertaining the images and allowing them to re-shape our heart. we move and are moved by the world. This is an imaginative recognition. learn the language in which it speaks. social.

They impress upon us the reality of the psyche. the spirits of the world we live in project themselves onto us. Gather energy for a decisive new move. ripeness and abundance are coming. the situations. Rather than a Jealous God or a Hungry Ghost. their memories.6 : 40. It turns Change and the mythology it carries into a kind of portable altar. 15 .This is magical thinking. their ways of moving.6 [39. the great river of time and space on which the symbols that unfold the way flow toward us. Their feathers can be used in the great spirit-dances. In the words of the culminating omen in the divination that began this journey through the Demon Country: Step 6 Culmination: This inner stripping leads to a breakthrough. This perspective responds to our innate human need for contact with and experience of the transpersonal world of the Way and the ghosts-and-spirits who animate it. an Ancestor through whom blessings can flow for all. the black mud of the occult. in which the things. This does not allow disorder. When you understand what these symbols can do the Way will always be open to you. their sensory modes. Our change (yi) resonates with the change of the world (yi) through the change (yi) inherent in the symbols. Inner self cultivation now lets you manage the flow and flux of life. Wild geese glide over the high plateau and the ancient forest. Step outside the norms and re-imagine the situation. They send us their ideas and demands. We learn about fulfilling our fate. their feeling lives. You are in the right position to free yourself from the past and enter the new city.1] 54. Wise Words! The Way opens. Your love becomes a symbol that activates fundamental energies. we become sage or shen. Guideway (53. See those who can put you in touch with the great in yourself and in the situation. the configurations.1): Difficulties are going. finding place in the world of imagination. a personal link to the world of the invisible. The journey ends in the world of the spirit.