易占作為諮商媒介，在理論基礎的建構方面，必須避免傳統象數發展的弊病，即神秘迷信與繁瑣附會的弊病，但同時又認為卜筮可用。符合此前提者，在中國有[東漢]王充及其《論衡》；在西方諮商心理學者中，即榮格（Carl Gustav Jung，1875－1961）及其共時性（Synchronicity）。若從易經諮商之「假定意義」、「連結認列」，以及「創意詮釋」等三個概念，分析比較兩者異同如下：王充卜筮觀對於兆數來源之假定意義認同度低，故兆數與主訴之連結意願低、認列積極度低；榮格共時性對於兆數來源之假定意義認同度高，兆數與主訴之連結認列意願高且積極；在兆數的詮釋方面，兩者皆能達到創意詮釋的功能，尤其是王充，對卦的詮釋，在「據實」的前提要求下，甚至可以完全跳脫卦爻辭的字面意義。職是之故，王充卜筮觀與榮格共時性，皆能作為易經諮商的理論基礎之一。然而，為了避免陷入傳統象數發展的弊病，建議諮商師以易占作為諮商媒介時，在心態與立場上，宜偏向王充卜筮觀的立場，因為如此才能讓媒介本身的意義與限定降低，進而使個案與起卦結果之間，營造更大的詮釋空間，以及自主權，符合後現代諮商的宗旨，即「個案是自己問題的專家」。 The theoretical construction of the I-Ching Counseling must at least include two preconditions, namely, endorsing the role of divination and avoiding mysterious superstitions and tedious appendices. In line with this premise, there is Wang Chong and his “論衡”; in the Western consultative psychologist, Carl Gustav Jung (1875-1961) and his Synchronicity. Analysis of the similarities and differences between the two, if the three concepts from I-Ching Counseling's “presumed meaning,” “joint recognition,” and “creative interpretation,” as a cut-in point of view, the result is: Wang Chong's “assumed meaning” for the results of divination. , The degree of recognition is low; therefore, the willingness of the “joint recognition” link is low and not positive; and the degree of “creative interpretation” is high, and even the literal meaning of I-Ching may not even be completely met; as for Carl Gustav Jung and synchronicity, the result of divination The “assumed meaning” and the high degree of recognition are high; the willingness of “joint recognition” is high and positive; therefore, it is quite possible to achieve the purpose of “creative interpretation.”
