Preceding papers: Modern Reinterpretation of Bibak-tamna (鄙薄貪懦) — Structural Analogy Between Sasang Simhak Personality Pathology Theory and DSM-5 Personality Disorders (Part 1), Structural Comparison of Simji-cheongtag (心地淸濁) and Individuation (Part 2)

1. Abstract

Jema Yi's theory of self-cultivation and Jung's theory of individuation share a common starting point — recognizing and correcting the bias of personality — but their endpoints are fundamentally different. For Jema Yi, the result of self-cultivation is harmonization — the direction of the constitutional vector is unchanging, and the goal is to reach dynamic equilibrium by adjusting only the magnitude of clarity-turbidity (淸濁). For Jung, the result of individuation is transformation — the center of consciousness shifts from ego to Self, and a new wholeness discontinuous with the previous self emerges. This paper analyzes the three structural causes of this divergence. First, the difference in path (simultaneous traversal of mind-body vs. purely interior); second, the difference in intellectual tradition (Confucian self-cultivation for governing others vs. Western alchemy/Daoist inner alchemy); third, the ontological gap in the destination (the oneness of sage and commoner vs. the transcendent character of Self). If the structural isomorphism of private mind and ego inflation confirmed in the preceding paper (Part 2) is the common ground at the starting point, the harmonization-transformation divergence revealed in this paper is the decisive difference at the destination. Furthermore, this paper argues that the goal of transformation itself constitutes excessive desire (過慾) within Jema Yi's system, and that the distinction between alchemical transmutation and demonic delusion (魔境) — between the Übermensch and zouhuorumo — is in principle impossible through a purely interior path alone.

2. Introduction

The preceding research confirmed two things.
Part 1 showed that Bibak-tamna personality pathology can be structurally analogized with DSM-5 personality disorders.
Part 2 revealed that private mind (私心) and ego inflation, and indolent conduct (怠行) and persona fixation, are isomorphic mechanisms of blocked personality integration.
Both papers dealt with static comparison of the "blocked state" or dynamic comparison of the transition "from blockage to release."

However, a decisive question remained. After the blockage is released, do self-cultivation and individuation arrive at the same place?
The fifth cross-argument of Part 2 announced this: Jema Yi's self-cultivation is the dynamic equilibrium of an authentic self, and Jung's individuation is a different self that is not-I.

This paper argues this intuition on the basis of original texts.

The reason this question matters is clinical. In Sasang medicine clinical practice, the theory of self-cultivation is the philosophical foundation of the lifestyle prescriptions presented to patients.
"Live according to your constitution" means to maintain the vector of one's constitution while adjusting only its bias.
If the destination of self-cultivation theory is the same as Jung's individuation, the guidance presented to patients must fundamentally change.
The difference between harmonization and transformation means that the map changes when a clinician tells a patient "where you should go."

3. Results

1. Jema Yi's Endpoint: The Sage Is a Well-Rounded Commoner

Jema Yi's Sadanron defines the relationship between sage and commoner as follows.

太少陰陽之臟局短長四不同中有一大同天理之變化也聖人與衆人一同也鄙薄貪懦之心地淸濁四不同中有萬不同人欲之濶狹也聖人與衆人萬殊也

(In the four differences of the organ-constitutions [臟局短長] of Taesoeum-yang, there is one great sameness — the transformation of heavenly principle. Sage and commoner are one and the same [一同]. In the four differences of the simji-cheongtag of Bibak-tamna, there are ten thousand differences — the breadth and narrowness of human desire. Sage and commoner differ in ten thousand ways [萬殊].) — Dongui Susebowon (東醫壽世保元), Sadanron

The structure of this passage is decisive. In janggu-dangjang (臟局短長) — the organ deviation of constitution — the sage and commoner are "one and the same." Identical. A Taeum sage and a Taeum commoner both have large liver and small lung. What differs is only simji-cheongtag — the clarity or turbidity of the mind.
The Chobon-gwon (保命篇) translates this principle into everyday language.

簡約保命勤幹保命警戒保命聞見保命

(Frugality preserves life, diligence preserves life, vigilance preserves life, learning-and-listening preserves life.) — Sasang Medicine Chobon-gwon (四象醫學草本卷), First Tong

Frugality, diligence, vigilance, and learning-and-listening are not grandiose spiritual transformations. They are not being extravagant, working diligently, not being hasty, and learning and listening. This is the entirety of life preservation (保命). These four principles are paths that traverse body and daily life, and the result is enjoying one's natural lifespan, not transcending it.
The Gwangjae-seol (廣濟說) quantifies this:

凡人簡約而勤幹警戒而聞見三材圓全者自然上壽

(A person who is frugal and diligent, vigilant and learned-and-listening, one who has perfected the three capacities, naturally achieves a long life.) — Dongui Susebowon, Gwangjae-seol

The expression "naturally achieves a long life" warrants attention. It is not supernatural. It is living long naturally. What Jema Yi's theory of self-cultivation aims for is the well-rounded continuation of an ordinary life.

2. Jung's Endpoint: A New Wholeness Discontinuous with the Previous Self

Jung in CW12 (Psychology and Alchemy) directly maps individuation onto alchemical transmutation.
The four stages of alchemy — nigredo, albedo, citrinitas, rubedo — correspond psychologically to the encounter with the shadow, the expansion of consciousness, the preliminary integration of opposites, and finally the conjunction of opposites (CW12 §333-334). Jung uses the expression "transformation mysteries" in describing the result of this process.

The natural man is not yet Self — he is merely a particle in the mass, and even his own ego is uncertain. Hence humanity has needed transformation mysteries from ancient times — in order to "turn him into something" and rescue him from animal mass psychology (CW12 §104).

CW14 (Mysterium Coniunctionis) describes the final stage of this transformation. When the coniunctio oppositorum occurs, it produces not a compromise but something new (CW14 §765). The new consciousness is fundamentally different from the previous state — just as the prince (filius regius) differs from the enfeebled old king. Yet the ego remains as an indispensable condition of consciousness (CW14 §522).
The most precise expression of this duality is Paul's words: "I live, yet not I, but Christ liveth in me" (CW14 §520). The ego does not disappear but is no longer the center. This is "discontinuous continuity."

3. Structural Cause of Divergence ①: Difference in Teleology — Teleology of Harmonization vs. Teleology of Transformation

Jema Yi's four principles of life preservation (frugality, diligence, vigilance, learning-and-listening) all traverse body and daily life. Frugality is restraint of material consumption, diligence is diligent use of the body, vigilance is suppression of sensory hastiness, and learning-and-listening is active contact with the external world. None of these four is purely interior.

By contrast, Jung's individuation process is essentially interior work. The making conscious of the shadow, the confrontation with anima/animus, the realization of Self — all occur within the psyche. External environmental changes may serve as catalysts, but the transformation itself proceeds internally.

However, the difference in path is a result, not a cause, of the divergence. The true cause of the divergence lies in teleology.

In Jema Yi's system, if a Taeum person differentiates their Soyang-gi (少陽氣) and Soeum-gi (少陰氣), the result is a more well-rounded Taeum person — not becoming a Taeyang person. The direction of the vector is unchanging; only the magnitude (simji-cheongtag) is adjusted. The Chobon-gwon principle confirms this:

太陰之性氣若靜之而又進之則非但行檢成也知慧亦密也非但肝氣抑有餘也肺氣亦補不足也

(If the Taeum person's sung-gi [性氣] advances combined with quietude, not only is rectified conduct achieved, but wisdom also becomes meticulous; not only is the excess of liver-gi suppressed, but the deficiency of lung-gi is also supplemented.) — Sasang Medicine Chobon-gwon, Second Tong

The result here is the supplementation of deficient lung-gi, not the transformation into a being other than a Taeum person. The goal of self-cultivation and lifestyle regulation is dynamic equilibrium within the constitution.

Jung's individuation sets a different kind of goal. The shift of center from ego to Self implies the emergence of a new wholeness discontinuous with the previous personality. When Jung in CW14 §522 describes how the ego must "step into the background," that is the language of transformation, not harmonization.
Evaluating this goal within Jema Yi's system, the aspiration for transformation has the structure of excessive desire (過慾). The orientation of the ego (part) aspiring to become Self (whole) is isomorphic with the structure of the private mind (私心) usurping the position of pervading understanding (博通) that Jema Yi warned against. In Part 2 we confirmed the structural isomorphism of private mind and ego inflation, and this isomorphism does not apply only to the blocked state. The moment transformation is set as the goal, the moment individuation aims for a greater wholeness, the possibility arises that a refined variant of ego inflation operates.

Jung himself recognized this danger and warned against it in CW8 §432:

If the individuation process is confused with the coming-to-consciousness of the ego, the ego being in consequence identified with the self, a hopeless conceptual muddle ensues. — CW8 §432

However, this warning contains a self-referential paradox. The warning is issued within the path of transformation, and if that path's destination is the de-centering of the ego, an internal criterion for distinguishing the ego's usurpation of Self (private mind) from the ego actually yielding its position to Self is absent.
This problem corresponds precisely to the point warned against in Daoist inner alchemy as zouhuorumo (走火入魔). In the transformation system of essence (精)→energy (氣)→spirit (神)→emptiness (虛), the moment a practitioner is convinced of having reached the realm of spirit (神) is the moment most vulnerable to the demonic state (魔境). The distinction between pathological inflation and genuine transcendence is not in principle secured through a purely interior path alone.

The reason Jema Yi's lifestyle regulation (섭생) is a structural solution to this problem is not only because lifestyle regulation is a corrective mechanism that traverses the exterior. More fundamentally, it is because Jema Yi's system does not set transformation itself as the goal. Since the result of self-cultivation is not a transition to a greater being but the well-rounded continuation within one's constitution, the need to distinguish transmutation from demonic state simply does not arise. Lifestyle regulation is the concrete realization path of this teleology.

To summarize: the description that the path traversing the exterior (lifestyle regulation) makes harmonization possible is only partially accurate. The teleology of harmonization demands the path traversing the exterior, and the teleology of transformation demands the path directed solely inward. Teleology determines path, not the reverse.

4. Structural Cause of Divergence ②: Difference in Intellectual Tradition — Confucianism vs. Alchemy/Daoism

Jema Yi's Yukryak (儒略) section of Gyeokchugo (格致藁) begins:

治平大也格致小也誠正近也修齊遠也

(Governing-and-pacifying is great; investigating-and-knowing is small; sincerity-and-rectification is near; self-cultivation-and-family are far.) — Gyeokchugo (格致藁), Yukryak

This directly quotes the eight articles of the Daxue (大學). Gewu (格物)·zhizhi (致知)·chengyi (誠意)·zhengxin (正心)·xiushen (修身)·qijia (齊家)·zhiguo (治國)·pingtianxia (平天下). Jema Yi's thinking operates within this Confucian coordinate system. The Geonjam (乾箴) section of Gyeokchugo quotes the Zhongyong's "the state before joy, anger, sorrow, and pleasure arise is called the center," and the Sadanron directly draws on Mencius's theory of expansion.

Confucian self-cultivation is essentially relational. In sugi-chiin (修己治人) — cultivating oneself to govern others — sugi (修己) is for the sake of chiin (治人). Self-perfection has meaning only within social relationships. In Confucianism, going outside society to transform oneself is not "self-cultivation" but "hermitage," and that is not the Confucian ideal.

By contrast, Jung explicitly states in his alchemical research that individuation is a direct descendant of Western alchemy. What the symbols of alchemy express is the whole problem of personality development, the so-called individuation process (CW12 §40). And in CW14, he presents a decisive comparison: the perfect human (homo totus) and the philosopher's stone (lapis philosophorum) pursued by Western alchemy directly correspond to the chen-yen (眞人) and diamond body (金剛體) of Chinese alchemy (CW14 §152, §490, §511). Furthermore, Dorn's unus mundus vision is "psychologically identical" to the union of individual tao and universal tao, individual atman and universal atman (CW14 §762).

This diagnosis shows that "Jung's individuation is closer to Daoist inner alchemy than Confucian" is not a mere impression but is supported by Jung's own original texts.

Daoist inner alchemy (內丹術) is the transformation system of essence (精)→energy (氣)→spirit (神)→emptiness (虛). The key word here is "transformation." Essence transforms into energy, energy into spirit, spirit into emptiness. This is not harmonization. The previous stage dissolves and the next stage emerges. Jung's mapping of individuation onto alchemy is not coincidental but because of the transformative structure shared by the two traditions.

The most directly revealing text where Jung discloses this connection is his commentary on the Daoist practice text Taiyi jinhua zongzhi (太乙金華宗旨), known as The Secret of the Golden Flower (CW13). In this commentary, Jung contrasts the Western and Eastern paths. The West attempts to force development through intellect and will, treating fantasies rising from the unconscious as worthless daydreaming. By contrast, the Chinese/Daoist path relies on wu wei — action through non-action — observing the autonomous unfolding of interior fantasies without interference from consciousness (CW13). In particular, Jung interprets the circulation of light (回光) as a circular movement revolving around oneself, analyzing it as an act that integrates all aspects of personality and rotates the poles of light and darkness. He characterizes the final result of this process as the symbolic birth of a spirit-body.

Jung directly states that the West attempts harmony (harmony) through morality but that this is insufficient (CW13). The Eastern path is one in which a person who has lived in harmony with instincts naturally separates from instinct and arrives at a state free from opposites (nirdvandva), and Jung describes this as a natural transformation qualitatively different from Western suppressive adjustment.

This text is decisive because Jung, having theoretically discussed the psychological identity of Western alchemy and Chinese Daoism in CW14, empirically demonstrated it in CW13 by analyzing a specific Daoist practice text. The four alchemical stages of CW12 (nigredo→rubedo), the coniunctio of CW14, and the circulation of light in CW13 are all different symbolic expressions of the same psychological process — transformation.

Jema Yi consciously excluded this transformative tradition. The entirety of Gyeokchugo was written within the Confucian coordinate system, and there are no positive references to Daoist or Buddhist cultivation methods. This is not Jema Yi's limitation but his choice.

5. Structural Cause of Divergence ③: Ontological Gap in the Destination

Jema Yi: 聖人與衆人一同也 (Sage and commoner are one and the same in janggu-dangjang)
Jung: Self is a totality that contains infinitely more than the ego (CW12 §20)
The ontological gap between these two propositions is significant.

Jema Yi's sage has the same constitution as a commoner. A Taeum sage is also Taeum. What differs is only the clarity or turbidity of the mind. Becoming a sage means becoming well-rounded by harmonizing the bias of one's constitution, not transcending it. In metaphor, it is tuning the same instrument (constitution) more skillfully.

Jung's Self is a principle that includes but exceeds the ego. In CW14 §522, Jung says that after the formation of Self, the ego must "step into the background." In metaphor, it is not the musician (ego) playing the instrument but music itself (Self) playing through the musician.

However, an interesting tension within Jung emerges here. In CW14 §662, Jung also expresses coniunctio as "apocatastasis" — the restoration of the original state, a return to the potential world (unus mundus) of the first day of creation. This is the language of restoration rather than transformation. The emergence of something new (§765) and the restoration of the original state (§662) form a tension within Jung's own texts.
What this tension suggests is that the question "harmonization or transformation?" exists not only between Jema Yi and Jung but also within Jung himself. If the result of individuation is "the realization of a whole that already existed but was latent," it is closer to harmonization; if it is "the emergence of a new wholeness that did not previously exist," it is transformation. Jung says both.

4. Discussion

Table of Opposition

Category	Jema Yi (Theory of Self-Cultivation)	Jung (Individuation)
Goal	Harmonization — dynamic equilibrium of authentic self	Transformation — a different self (excessive desire from Jema Yi's perspective)
Vector change	Direction unchanging, magnitude (clarity-turbidity) adjusted	Vector itself transforms (ego→Self)
Path	Mind (心)+Body (身) = lifestyle regulation (interior and exterior simultaneously)	Mind (psyche) alone = purely interior
Intellectual tradition	Confucianism: self-cultivation to govern others, self-adjustment within relationships	Western alchemy/Daoist inner alchemy: interior transmutation
Nature of destination	Sage = well-rounded commoner (one and the same)	Self = wholeness that exceeds the ego
Dailiness	Frugality, diligence, vigilance, learning-and-listening — everyday	Analytic therapy — specialized work outside daily life
Continuity of result	Continuous — connected with previous self	Discontinuous continuity — ego remains but center shifts
Eastern correspondence	Confucianism: rectification of names (正名)	Daoism: inner alchemy, essence→energy→spirit→emptiness transformation

Cross-Arguments

First, this opposition is not a dichotomy. A harmonization-transformation tension exists within Jung (§662 restoration vs. §765 something new). Within Jema Yi as well, there is interpretive room as to whether the transition from Bibak-tamna to sage is simple harmonization or fundamental conversion. The opposition is one of emphasis, not absolute.

Second, however, the difference in emphasis changes clinical prescription. "Your constitution does not change; harmonize within it" (Jema Yi) and "There is a wholeness within you not yet realized; you must encounter it" (Jung) present fundamentally different maps to patients.

Third, the core thesis of this paper is that the goal of transformation itself has the structure of excessive desire (過慾) within Jema Yi's system. In the preceding papers, the difference in path (simultaneous traversal of mind-body vs. purely interior) was described as if it were the cause of divergence, but path is result, not cause. When a Taeum person differentiates their inferior function, they become a more well-rounded Taeum person — not a Taeyang person. The direction of the vector is unchanging. Within Jema Yi's system, the orientation of "becoming a different self that is not-I" is isomorphic with the structure of the private mind (私心) in which one's personal desire usurps the position of pervading understanding. The teleology aiming at transformation demands the path directed solely inward, and the teleology aiming at harmonization demands the path traversing the exterior (lifestyle regulation). Teleology determines path, not the reverse.

Fourth, Jung's acknowledgment of the psychological identity of Western alchemy and Chinese Daoism (CW14 §762) is the most powerful original textual basis for East-West comparison. The difference between Jema Yi's Confucian tradition and Jung's alchemical/Daoist tradition is not East versus West but Confucianism versus Daoism/alchemy. This distinction corrects the conventional framing of East-West comparison.

Fifth, the most serious clinical problem raised by this opposition is the indistinguishability of zouhuorumo (走火入魔) and Übermensch. On a purely interior path, an internal criterion for distinguishing the moment a practitioner is convinced of having reached Self from the moment of having fallen into a refined form of ego inflation does not exist. Jung himself recognized and warned against this danger (CW8 §432, CW7 §267), but since that warning is issued within the path of transformation, it cannot avoid a self-referential paradox. The zouhuorumo warning in Daoist inner alchemy points to the same structural problem, and Nietzsche's descent into madness after Thus Spoke Zarathustra is read as a precedent of the same danger. Jema Yi's system avoids this problem at its source. Since transformation is not set as the goal, the need to distinguish transformation from demonic state (魔境) simply does not arise. The everyday practice of the four life-preservation principles fixes self-cultivation in the empirical domain, and as a result self-cultivation arrives at the ordinary conclusion of natural long life (自然上壽). This ordinariness is not a limitation but a structural strength of Jema Yi's self-cultivation theory.

Sixth, this opposition can be mapped onto an opposition within Western intellectual history. Jung's concept of transformation stands within the lineage of German Romanticism — Fichte's positing of the ego, Hegel's Aufhebung, Nietzsche's Überwindung. Jung directly mentions Nietzsche's Zarathustra in CW12 §99 and declares in §104 that transformation mysteries are necessary for humanity. This structurally overlaps with Nietzsche's "Man is something that must be overcome." By contrast, Jema Yi's concept of harmonization has structural affinity with the British empiricist lineage — Locke's empirical self-ordering, Hume's theory of habit, Mill's gradual improvement. Jema Yi did not read Locke, and Jung did not claim to be a disciple of Nietzsche, but the premise shared by Confucian statecraft and British empiricism — that innate nature cannot be changed, only rationally ordered within — is more than coincidence. The unchanging constitution (聖人與衆人一同也) and everyday lifestyle regulation (frugality, diligence, vigilance, learning-and-listening) are the East Asian version of Lockean gradual improvement, and alchemical transmutation (nigredo→rubedo) and individuation (ego→Self) are the psychological version of German Romantic self-overcoming. The harmonization-transformation divergence is placed on an intellectual-historical fault line that cuts across East and West.

5. Limitations & Future

This paper is based on theoretical textual comparison and acknowledges the following limitations.

First, the counterfactual argument that removing lifestyle regulation from Jema Yi's self-cultivation theory would produce convergence with Jung's individuation is an unverifiable thought experiment. This is a device for increasing the persuasiveness of the argument, not a proof.

Second, this paper's account of Daoist inner alchemy is limited to the basic structure (essence→energy→spirit→emptiness) and does not distinguish among the various schools and practices within inner alchemy. The claim that inner alchemy is structurally isomorphic with Jung's individuation relies on Jung's own statements (CW14 §152, §490, §511), and requires reexamination from the perspective of Daoist studies itself.

Third, whether the harmonization-transformation tension within Jung (§662 restoration vs. §765 something new) is an irresolvable contradiction or a dialectically integrable tension exceeds the scope of this paper.

Fourth, the claim that Jema Yi consciously excluded Daoist cultivation relies on the negative evidence of the absence of positive references to Daoism in Gyeokchugo. This has the limitation that the distinction between conscious exclusion and indifference is impossible.

Additional Research Questions

In a patient group with confirmed Sasang constitution, is there an observed correlation between the degree of practice of lifestyle regulation and psychological stability (harmonization effect)?
Additional analysis of the structural relationship between the concept of constant mind (恒心) in Jema Yi's theory of expansion (擴充論) and Jung's transcendent function.
Does another tradition of Confucian self-cultivation (e.g., Wang Yangming's theory of innate knowledge [良知說]) share the same harmonizing orientation as Jema Yi, or does it contain transformative elements?
A survey of how self-cultivation theory and lifestyle regulation theory are actually distributed in contemporary Sasang medicine clinical practice.

6. References

Source [1] [KM] Source: Dongui Susebowon (東醫壽世保元), Sadanron Author/Era: Jema Yi (李濟馬), Late Joseon (1894) Reliability: high Key point: 聖人與衆人一同也 — the oneness of sage and commoner in janggu-dangjang. Simji-cheongtag alone differs in ten thousand ways. Core original text showing that the goal of self-cultivation is harmonization within constitution, not transcending constitution.

Source [2] [KM] Source: Sasang Medicine Chobon-gwon (四象醫學草本卷), First Tong Author/Era: Jema Yi, Late Joseon Reliability: high Key point: Frugality-Preserves-Life, Diligence-Preserves-Life, Vigilance-Preserves-Life, Learning-Preserves-Life — the four principles of life preservation. Original text showing that lifestyle regulation is the everyday practice traversing mind and body simultaneously.

Source [3] [KM] Source: Dongui Susebowon, Gwangjae-seol Author/Era: Jema Yi, Late Joseon (1894) Reliability: high Key point: The relationship between the three capacities perfected (三材圓全) and natural long life (自然上壽). Explicitly states that the result of self-cultivation-lifestyle regulation is the natural preservation of lifespan, not supernatural transformation.

Source [4] [KM] Source: Gyeokchugo (格致藁), Yukryak section Author/Era: Jema Yi, Late Joseon Reliability: high Key point: 治平大也格致小也誠正近也修齊遠也 — direct quotation of the Daxue's eight articles. Jema Yi's Confucian coordinate system.

Source [5] [KM] Source: Gyeokchugo, Geonjam section Author/Era: Jema Yi, Late Joseon Reliability: high Key point: 喜怒哀樂之未發卽致知愼獨也 — direct quotation of the Zhongyong's pre-arousal (未發) concept. Basis for Confucian self-cultivation theory.

Source [6] [WM-Psych] Source: C.G. Jung, Collected Works Vol.12 (Psychology and Alchemy) Author/Year: C.G. Jung, 1944/1968 Reliability: high Key point: §40 alchemy = individuation process; §104 the natural man is not yet Self and needs transformation mysteries; §330 all life = realization of Self = individuation; §333-334 psychological correspondence of the four alchemical stages.

Source [7] [WM-Psych] Source: C.G. Jung, Collected Works Vol.13 (Alchemical Studies) — Commentary on "The Secret of the Golden Flower" Author/Year: C.G. Jung, 1929/1967 Reliability: high Key point: West's willful forcing vs. East's wu wei; circulation of light (回光) = circular movement around oneself = integration of all aspects of personality; result is the symbolic birth of spirit-body. Directly states that the West's moral attempt at harmony is insufficient. The Eastern path is natural transformation.

Source [8] [WM-Psych] Source: C.G. Jung, Collected Works Vol.14 (Mysterium Coniunctionis) Author/Year: C.G. Jung, 1955-56/1963 Reliability: high Key point: §765 coniunctio produces something new; §662 apocatastasis = restoration to original state (harmonization-transformation internal tension); §522 discontinuous continuity of ego; §762 psychological identity of Western alchemy and Chinese Daoism.

Source [9] [KM] Source: Sasang Simhak (四象心學) Author/Era: Sasang Simhak Research Association Reliability: high Key point: The integrated nature of self-cultivation — the inseparable perspective of mind-body. Discussion of the limits of self-cultivation without lifestyle regulation.

Related documents: Modern Reinterpretation of Bibak-tamna (Part 1), Structural Comparison of Simji-cheongtag and Individuation (Part 2) Research information: DJD Korean Medicine Research System | NotebookLM Jung CW Corpus (fa5c5dc9) + Sasang Simhak RAG + Dongmu Works RAG | 2026-04-01

Choi Jang-hyeok | Physician of Korean Medicine, Director, Dongjedang Korean Medicine Clinic Research Method: DJD Multi-Literature Cross Research

Harmonization (調律) and Transformation (變換) — The Teleological Divergence Between Jema Yi's Theory of Self-Cultivation and Jung's Individuation

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