Cg Jung Synchronicity Quotes

We often dream about people from whom we receive a letter by the next post. I have ascertained on several occasions that at the moment when the dream occurred the letter was already lying in the post-office of the addressee.

This experience punctured the desired hole in her rationalism and broke the ice of her intellectual resistance.

We must remember that the rationalistic attitude of the West is not the only possible one and is not all-embracing, but is in many ways a prejudice and a bias that ought perhaps to be corrected.

We put thirty spokes together and call it a wheel; But it is on the space where there is nothing that the utility of the wheel depends. We turn clay to make a vessel; But it is on the space where there is nothing that the utility of the vessel depends. We pierce doors and windows to make a house; And it is on these spaces where there is nothing that the utility of the house depends. Therefore just as we take advantage of what is, we should recognize the utility of what is not. [Ch. XL]

Every emotional state produces an alteration of consciousness which Janet called abaissement du niveau mental; that is to say there is a certain narrowing of consciousness and a corresponding strengthening of the unconscious which, particularly in the case-of strong affects, is noticeable even to the layman.

Jung introduced the idea of synchronicity to strip off the fantasy, magic, and superstition which surround and are provoked by unpredictable, startling, and impressive events that, like these, appear to be connected.

Because the eye gazes but can catch no glimpse of it, It is called elusive. Because the ear listens but cannot hear it, It is called the rarefied. Because the hand feels for it but cannot find it, It is called the infinitesimal. … These are called the shapeless shapes, Forms without form, Vague semblances. Go towards them, and you can see no front; Go after them, and you see no rear.

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.

Causality is the way we explain the link between two successive events. Synchronicity designates the parallelism of time and meaning between psychic and psychophysical events, which scientific knowledge so far has been unable to reduce to a common principle.

It may seem that my discussion of synchronicity has led me away from my main theme, but I feel it is necessary to make at least a brief introductory reference to it because it is a Jungian hypothesis that seems to be pregnant with future possibilities of investigation and application. Synchronistic events, moreover, almost invariably accompany the crucial phases of the process of individuation. But too often they pass unnoticed, because the individual has not learned to watch for such coincidences and to make them meaningful in relation to the symbolism o f his dreams.

The Influence of Archetypal Ideas on the Scientific Theories of Johannes Kepler.

One consistent experience in all these experiments is the fact that the number of hits scored tends to sink after the first attempt, and the results then become negative. But if, for some inner or outer reason, there is a freshening of interest on the subject’s part, the score rises again. 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.

Do not cling to the shore, but set sail for exotic lands and places no longer found on maps. Walk on hallowed grounds. Blaze new trails. The term synchronicity was coined in the 1950s by the Swiss psychologist Carl Jung, to describe uncanny coincidences that seem to be meaningful. The Greek roots are syn-, "together," and khronos, "time." Synchronicity is the effector of Gnosis. Explore the Bogomils and the Cathars not just through books but, if at all possible, by visiting their lands, cemeteries and descendants. Finally, explore the most contemporary manifestations of Gnosticism: the writings of C.G. Jung, Jorge Luis Borges, Aleister Crowley, René Guénon, Hermann Hesse, Philip K. Dick, and Albert Camus. Gradually, you will begin to understand the various thought currents and systems existing in Gnosticism, and you will have begun to understand what does and does not appeal to you in Gnostic thought.

The most that can fairly be demanded is that the number of individual observations shall be as high as possible. If this number, statistically considered, falls within the limits of chance expectation, then it has been statistically proved that it was a question of chance; but no explanation has thereby been furnished. There has merely been an exception to the rule.

This relation of the Self to all surrounding nature and even the cosmos probably comes from the fact that the "nuclear atom" of our psyche is somehow woven into the whole world, both outer and inner.

Synchronistic phenomena prove the simultaneous occurrence of meaningful equivalences in heterogeneous, causally unrelated processes; in other words, they prove that a content perceived by an observer can, at the same time, be represented by an outside event, without any causal connection. From this it follows either that the psyche cannot be localized in space, or that space is relative to the psyche. The same applies to the temporal determination of the psyche and the psychic relativity of time. I do not need to emphasize that the verification of these findings must have far-reaching consequences.

Rhine’s experiments confront us with the fact that there are events which are related to one another experimentally, and in this case meaningfully, without there being any possibility of proving that this relation is a causal one, since the “transmission” exhibits none of the known properties of energy.

...existe la posibilidad de que los números fueran encontrados o descubiertos. En tal caso, ya no son únicamente conceptos, sino algo más:-entidades autónomas que contienen de alguna forma algo más que cantidades. A diferencia de los conceptos, no se basan en una hipótesis psíquica, sino en la cualidad de ser ellos mismos, en un 'algo' que no puede expresarse mediante un concepto intelectual. En estas condiciones, podrían estar dotados fácilmente de cualidades que están todavía por ser descubiertas. Debo confesar que yo me inclino por hacia la opinión de que los números fueron tanto hallados como inventados y que, en consecuencia, poseen autonomía relativa análoga a la de los arquetipos. Entonces tendrían, en común con los anteriores, la cualidad de ser preexistentes a la consciencia y, por ello, de vez en cuando, la de condicionarla en vez de ser condicionados por ella. También los arquetipos, en cuanto formas ideales a priori, son tanto encontrados como inventados: son descubiertos en tanto y en cuanto no se conocía su existencia autónoma inconsciente e inventados en tanto y en cuanto su presencia se dedujo de estructuras conceptuales análogas. De acuerdo con esto, podría parecer que los números naturales tienen un carácter arquetípico. Si esto es así, no sólo algunos números y combinaciones de números tendrían una relación y un efecto sobre ciertos arquetipos, sino que lo contrario sería también cierto. El primer caso es equivalente al número mágico, pero el segundo equivale a preguntar si los números, junto con la combinación de arquetipos encontrados en la arqueología, manifestarían una tendencia a comportarse de alguna forma especial.

When a synchronicity occurs, von Franz explains, it is as if an archetype is “activated in the unconscious of the individual concerned” and “is manifesting itself simultaneously in inner and external events” (1978, 226-27). As inner and outer events constellate around an activated archetype, essential meaning, or absolute knowledge, is transmitted. This explains why Jung viewed synchronicities as “creative acts, as the continuous creation of a pattern that exists from all eternity, repeats itself sporadically, and is not derivable from any known antecedents” (1969l, par. 967). In characterizing synchronicity in this way, Jung emphasized the concept of unus mundus, “the original, non-differentiated unity of the world or of Being” (1970, par. 660).

In principle new points of view are not as a rule discovered in territory that is already known, but in out-of-the-way places that may even be avoided because of their bad name.   C.G. Jung, Synchronicity[26]

According to Albertus, the soul possesses a magical quality that may be activated by sincere desire. Goethe suggested a similar theory, asserting that an innate force could compel meaningful correspondences. He said, “We all have certain electric and magnetic powers within us and ourselves exercise an attractive and repelling force, according as we come into touch with something like or unlike” (quoted in Jung 1969l, par. 860). The notion of “correspondences” in the Middle Ages taught a sort of universal “sympathy” in which, according to Jung, “the universal principle is found in even the smallest particle, which therefore corresponds it to the whole”.

In addition to his observations about time and synchronicity, Jung observed that synchronistic events often occurred during heightened, emotionally-charged situations: “Every emotional state produces an alteration of consciousness . . . a certain narrowing of consciousness and a corresponding strengthening of the unconscious.” He referred to this process as compensation. Jung hypothesized that highly charged conscious states lead to a psychic override (to varying degrees) of the constrictions of time and space, temporarily altering mechanistic principles and giving way to underlying patterns of meaning.