"Only the true essence of the original spirit transcends the primal
organization and is above it."
It is unfortunate that Wilhelm did not translate this tenth section, because
if properly understood it would have been of inestimable value to Jung, who
was evidently unable to make the critical distinction in his own experience.
Indeed, Jung docs not seem to have even had a clear theoretical grasp of
this issue; what he assigns to the "unconscious" would in Taoism still be
considered part of the consciousness of the human mentality, not the
essence that "transcends the primal organization."
An often-quoted classic verse on this subject by the great ninth-century
Chan master Changsha clearly defines the central importance of the
distinction between the "light of consciousness" and the "light of essence"
in these terms: "When people who study the Way do not know reality, it is
just because they have been giving their recognition to the conscious spirit
all along: this is the root of beginningless eons of birth and death, yet fools
call it the original being" From the point of view of the traditions of Chan
Buddhism and Completely Real Taoism, Jung's confusion on this point is
evident throughout his commentary on the Golden Flower and other texts
from Asian spiritual teachings.
1. In modern times, followers of sectarian Zen and Taoism have come to lay
great stress on sitting meditation, but classical masters have pointed out
that addiction to stillness can have serious mental and physical
