The yarrow stalk occupies a foundational position in the depth-psychological reception of the I Ching, serving simultaneously as ritual instrument, meditative technology, and contested site for questions concerning synchronicity, spiritual agency, and the mechanics of divination. Across the corpus, the term gathers meaning at several intersecting levels. Wilhelm’s canonical translation provides the primary procedural account — fifty stalks, one set aside, the remainder manipulated in sets of three operations to derive each line — a description reproduced and annotated by Hellmut Wilhelm, Alfred Huang, and Ritsema and Karcher with varying degrees of ritual elaboration. Huang argues that the extended duration of yarrow-stalk manipulation (eighteen operations for a complete hexagram) is itself psychologically purposive, affording the diviner a sustained period of meditative attention unavailable to coin-casters. Wang Bi’s translator Lynn opens the sharpest theoretical question: whether the stalks respond to impersonal cosmic order (Dao) or to conscious spiritual agencies (shen), a tension Jung’s synchronicity hypothesis was intended to dissolve without, as Lynn observes, entirely succeeding. Ritsema and Karcher, orienting the practice toward the imaginal and the archetypal, treat the stalk-division not merely as lot-casting but as a procedure for establishing contact with transpersonal psychic forces. The term thus anchors debates about randomness, intentionality, and the conditions under which an oracular object becomes psychologically meaningful.