The experimental method of inquiry aims at establishing regular events which can be repeated. Consequently, unique or rare events are ruled out of account.

Chance, we say, must obviously be susceptible of some causal explanation and is only called “chance” or “coincidence” because its causality has not yet been discovered.

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.

Between 1916 and 1928, Jung published a number of works in which he attempted to translate some of the themes of Liber Novus into contemporary psychological language. In 1928, the sinologist Richard Wilhelm sent him a copy of the Taoist alchemical treatise The Secret of the Golden Flower, inviting him to write a commentary. Struck by the

The archetypes too, as a priori forms of representation, are as much found as invented: they are discovered inasmuch as one did not know of their unconscious autonomous existence, and invented inasmuch as their presence was inferred from analogous representational structures. Accordingly it would seem that natural numbers have an archetypal

The archetypes are formal factors responsible for the organization of unconscious psychic processes: they are “patterns of behaviour.”

We should then have to assume that events in general are related to one another on the one hand as causal chains, and on the other hand by a kind of meaningful cross-connection.

The philosophical principle that underlies our conception of natural law is causality. But if the connection between cause and effect turns out to be only statistically valid and only relatively true, then the causal principle is only of relative use for explaining natural processes and therefore presupposes the existence of one or more other

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