Marta Tibaldi
Active imagination, extraversion, cross-culture:
Guan Yin and Chinese divination
ABSTRACT
In the Far East, Guan Yin, the Goddess of Mercy, is the one who “listens to the cries of the world”. Depicted by gigantic white statues, she is the feminine personification of the Bodhisattva Avalokiteshvara and represents an archetypal figure dear to Chinese women and men. In Hong Kong and in Taipei, Taiwan, she is consulted by throwing two moon blocks or ritual sticks according to the rules of Chinese divination. The goddess is a real presence who acts in a real way: when questioned, she answers, defying a synchronistic and extraverted field of knowledge and meaning. The author highlights the importance of approaching in a cross-cultural,
sensitive way, such a slippery cultural phenomenon as the use of divination in that part of China, investigating a possible parallelism between this form of dialogue with
the goddess Guan Yin and the Jungian method of active imagination. Developing a cross-cultural sensibility towards Chinese divinatory practices as Chinese clients
do in their country, without either prejudicially declaring them superstition or considering them as a form of magic, can have transformative effects both on Eastern
and Western imagery. In the case of Chinese people, this sensibility develops the ability to examine, psychologically, a phenomenon whose deeper meaning often remains unconscious. In the case of Westerners, this sensibility creates an experience of active imagination in extraverted form. In both cases, when approached from a Jungian perspective, the Chinese divinatory practice leads to experiencing the transformative reality of the extraverted and synchronistic imaginal action.
Keywords: active imagination, extraversion, cross-culture, Guan Yin, divination, China.
DISCUSSION
A discussion of Marta Tibaldi’s “Active imagination, extraversion, cross-culture: Guan Yin and Chinese divination”
Warren W. Sibilla, Jr.
The Bodhisattva is understood as one who has reached full enlightenment but
remains in this world to specifically address the suffering of each individual.
Thus, the Bodhisattva serves as a bridge between the Buddha and
the heavenly realms and the earth and sentient beings. Avalokiteshvara
Bodhisattva is a bodhisattva most prominently celebrated in the Lotus Sutra
and is known to be both male and female. Guan Yin is the Japanese and
Chinese form of Avalokiteshvara, and as displayed at the Tsz Shan Monastery,
she most prominently exemplifies compassion as can be seen in the Buddha
in her Top Knot, the Mani Pearl of Enlightenment in her right hand, and the
vase by which cleanses the world in her left hand. Her Keyura Necklace showcases
her transcendence of all-worldly entanglements. Finally, her slight lean
forward and soft, warm gaze underscore her all-encompassing compassion.
C. G. Jung had an interest in the religions and philosophies of the East
for his entire professional career. For instance, from his study of the Secret of
the Golden Flower and the Yi Jing, to his study of the text, Chan and Zen
Teaching which was on his nightstand at the time of his death, Jung enjoyed
a lifelong connection. In particular, Jung was interested in the East’s understanding
of the wisdom teachings that drew attention to the non-causal
and non-linear aspects of time manifested in the psyche. Jung used these
teachings to help develop key aspects of analytic psychology to include
synchronicity, the self, the use of divination, the transcendent function, and
active imagination.
It is important to note that Avalokiteshvara Bodhisattva is often portrayed
as having a thousand arms—each arm also having an eye. In this manner,
Avalokiteshvara is understood to be omnipresent and omniscient evidencing
an all-knowing being, and thus modelling a full and complete mastery of what
the West has come to call the unconscious. The author has sought to elucidate
Jung’s lifelong study and integration of the wisdom teachings of the
East (e.g. divination) with respect to Avalokiteshvara, in order to include this
all-knowing nature that is thought to be accessed when using divinatory
practices. This article is an important contribution to the ongoing dialogue
that seeks to study the relationship between Western psychology and the
wisdom of teachings of the East.
Psychoanalysis and Psychotherapy in China 3(2) 289 (2020)
Contact: Warren W. Sibilla, email: drsibilla@psychhc.com
