Lao-tzu gives the following description of Tao in his celebrated Tao Teh Ching:3 There is something formless yet complete That existed before heaven and earth. How still! how empty! Dependent on nothing, unchanging, All pervading, unfailing. One may think of it as the mother of all things under heaven. I do not know its name, But I call it

This text shows clearly that synchronistic (“magical”) happenings are regarded as being dependent on affects.

The I Ching, which we can well call the experimental foundation of classical Chinese philosophy, is one of the oldest known methods for grasping a situation as a whole and thus placing the details against a cosmic background—the interplay of Yin and Yang.

Synchronicity therefore means the simultaneous occurrence of a certain psychic state with one or more external events which appear as meaningful parallels to the momentary subjective state—and, in certain cases, vice versa.

Natural laws are statistical truths, which means that they are completely valid only when we are dealing with macrophysical quantities. In the realm of very small quantities prediction becomes uncertain, if not impossible, because very small quantities no longer behave in accordance with the known natural laws.

Natural laws are statistical truths, which means that they are completely valid only when we are dealing with macrophysical quantities. In the realm of very small quantities prediction becomes uncertain, if not impossible, because very small quantities no longer behave in accordance with the known natural laws.

Lack of interest and boredom are negative factors; enthusiasm, positive expectation, hope, and belief in the possibility of ESP make for good results and seem to be the real conditions which determine whether there are going to be any results at all.

Tao “covers the ten thousand things like a garment but does not claim to be master over them” (Ch. XXXIV). Lao-tzu describes it as “Nothing,”4 by which he means, says Wilhelm, only its “contrast with the world of reality.” Lao-tzu describes its nature as follows: We put thirty spokes together and call it a wheel; But it is on the space where there

Every answer of nature is therefore more or less influenced by the kind of questions asked, and the result is always a hybrid product. The so-called “scientific view of the world” based on this can hardly be anything more than a psychologically biased partial view which misses out all those by no means unimportant aspects that cannot be grasped