Synchronicity jung astrology

In the monograph here published, the simple idea of synchronicity is extended by Jung, with all the apparatus of his ingenious mind and great erudition, in striking and thought-provoking ways. The work is highly characteristic of Jung's insistence that because data are irrational they should not be dismissed, but rather that attempts should be made to integrate them by whatever means may be at hand.

In this instance he evolved the idea of synchronicity, and it deserves assessment by all investigators in the various fields on which it impinges, from parapsychology to the psychology of unconscious structures and processes. Jung wrote, "Professor Einstein was my guest on several occasions at dinner. These were very early days when Einstein was developing his first theory of relativity, [and] it was he who first started me off thinking about a possible relativity of time as well as space, and their psychic conditionality. More than thirty years later, this stimulus led to my relation with the physicist Professor W.

Pauli and to my thesis of psychic synchronicity. He referred to synchronicity again in his "Tavistock Lectures" in London, " It is the latter version that is published here. Carl Seelig, 25 Feb. Jung: Letters, vol.

‎The Astrology Podcast: Jung on Synchronicity and the Mechanism for Astrology i Apple Podcasts

Cary F. Baynes London and New York, To be included in Coll. The difficulties of the problem and its presentation seemed to me too great; too great the intellectual responsibility without which such subject cannot be tackled; too inadequate, in the long run, my scientific training. If I have now conquered my hesitation and at last come to grips with my theme, it is chiefly because my experiences of the phenomenon of synchronicity have multiplied themselves over decades, while on the other hand my researches into the history of symbols, and of the fish symbol in particular, brought the problem ever closer to me, and finally because I have been alluding to the existence of this phenomenon on and off in my writings for twenty years without discussing it any further.

I would like to put a temporary end to this unsatisfactory state of affairs by trying to give a consistent account of everything I have to say on this subject.

Hiding in plain sight: Jung, astrology, and the psychology of the unconscious

I hope it will not be construed as presumption on my part if I make uncommon demands on the open-mindedness and goodwill of the reader. Not only is he expected to plunge into regions of human experience which are dark, dubious, and hedged about with prejudice, but the intellectual difficulties are such as the treatment and elucidation of so abstract a subject must inevitably entail. As anyone can see for himself after reading a few pages, there can be no question of a complete description and explanation of these complicated phenomena, but only an attempt to broach the problem in such a way as to reveal some of its manifold aspects and connections, and to open up a very obscure field which is philosophically of the greatest importance.

As a psychiatrist and psychotherapist I have often come up against the phenomena in question and could convince myself how much these inner experiences meant to my patients. In most cases they were things which people do not talk about for fear of exposing themselves to thoughtless ridicule.


I was amazed to see how many people have had experiences of this kind and how carefully the secret was guarded. So my interest in this problem has a human as well as a scientific foundation. In the performance of my work I had the support of a number of friends who are mentioned in the text.

Here I would like to express my particular thanks to Dr.

On Synchronicity, by Carl Jung (audiobook)

Liliane Frey-Rohn, for her help with the astrological material. 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.

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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 factors which would be necessary for an explanation. This is as much as to say that the connection of events may in certain circumstances be other than causal, and requires another principle of explanation. But that does not mean that such events do not exist.

Their existence- or at least their possibility- follows logically from the premise of statistical truth. The experimental method of inquiry aims at establishing regular events which can be repeated. Consequently, unique or rare events are ruled out of account. Moreover, the experiment imposes limiting conditions on nature, for its aim is to force her to give answers to questions devised by man.

Every answer of nature is therefore more or less influenced by the kind of questions asked, and the result is always a hybrid product. The so- called "scientific view of the world" based on this can hardly be anything more than a psychologically biased partial view which misses out all those by no means unimportant aspects that cannot be grasped statistically. But, to grasp these unique or rare events at all, we seem to be dependent on equally "unique" and individual descriptions.

This would result in a chaotic collection of curiosities, rather like those old natural history cabinets where one finds, cheek by jowl with fossils and anatomical monsters in bottles, the horn of a unicorn, a mandragora manikin, and a dried mermaid.

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The descriptive sciences, and above all biology in the widest sense, are familiar with these "unique" specimens, and in their case only one example of an organism, no matter how unbelievable it may be, is needed to establish its existence. At any rate numerous observers will be able to convince themselves, on the evidence of their own eyes, that such a creature does in fact exist. But where we are dealing with ephemeral events which leave no demonstrable traces behind them except fragmentary memories in people's minds, then a single witness no longer suffices, nor would several witnesses be enough to make a unique event appear absolutely credible.

One has only to think of the notorious unreliability of eye-witness accounts. In these circumstances we are faced with the necessity of finding out whether the apparently unique event is really unique in our recorded experience, or whether the same or similar events are not to be found elsewhere. Here the consensus omnium plays a very important role psychologically, though empirically it is somewhat doubtful, for only in exceptional cases does the consensus omnium prove to be of value in establishing facts.

The empiricist will not leave it out of account, but will do better not to rely on it. The so- called possibility of such events is of no importance whatever, for the criterion of what is possible in any age is derived from that age's rationalistic assumptions.

There are no "absolute" natural laws to whose authority one can appeal in support of one's prejudices. 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.

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When, for instance, the number of symptoms indicating a complex falls below the probable number of disturbances to be expected during the association experiment, this is no justification for assuming that no complex exists. But that did not prevent the reaction disturbances from being regarded earlier as pure chance. Now, there is in our experience an immeasurably wide field whose extent forms, as it were, the counterbalance to the domain of causality. This is the world of chance, where a chance event seems causally unconnected with the coinciding fact.

So we will have to examine the nature and the whole idea of chance a little more closely. 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. Since we have an inveterate conviction of the absolute validity of causal law, we regard this explanation of chance as being quite adequate. But if the causal principle is only relatively valid, then it follows that even though in the vast majority of 2 [Cf.

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Jung, Studies in Word Association. We are therefore faced with the task of sifting chance events and separating the acausal ones from those that can be causally explained. It stands to reason that the number of causally explicable events will far exceed those suspected of acausality, for which reason a superficial or prejudiced observer may easily overlook the relatively rare acausal phenomena. As soon as we come to deal with the problem of chance the need for a statistical evaluation of the events in question forces itself upon us.

It is not possible to sift the empirical material without a criterion of distinction. How are we to recognize acausal combinations of events, since it is obviously impossible to examine all chance happenings for their causality? The answer to this is that acausal events may be expected most readily where, on closer reflection, a causal connection appears to be inconceivable. As an example I would cite the "duplication of cases" which is a phenomenon well known to every doctor.

Occasionally there is a trebling or even more, so that Kammerer 3 can speak of a "law of series," of which he gives a number of excellent examples. In the majority of such cases there is not even the remotest probability of a causal connection between the coinciding events.

Astrology and Carl Jung: Part 4–Personality, Archetypes and Synchronicity

When for instance I am faced with the fact that my tram ticket bears the same number as the theatre ticket which I buy immediately afterwards, and I receive that same evening a telephone call during which the same number is mentioned again as a telephone number, then a causal connection between these events seems to me improbable in the extreme, although it is obvious that each must have its own causality. I know, on the other hand, that chance happenings have a tendency to fall into aperiodic groupings- necessarily so, because otherwise there would be only a periodic or regular arrangement of events which would by definition exclude chance.

Kammerer holds that though "runs " 4 or successions of chance events are not subject to the operation of a common cause , 5 i. His concepts of seriality, imitation, attraction, and inertia belong to a causally conceived view of the world and tell us no more than that the run of chance corresponds to statistical and mathematical probability. But for some obscure reason he does look behind them for something more than mere probability warrants— for a law of seriality which he would like to introduce as a principle coexistent with causality and finality.

This tendency, as I have said, is in no way justified by his material. I can only explain this obvious contradiction by supposing that he had a dim but fascinated intuition of an acausal arrangement and combination of events, probably because, like all thoughtful and sensitive natures, he could not escape the peculiar impression which runs of chance usually make on us, and therefore, in accordance with his scientific disposition, took the bold step of postulating an acausal seriality on the basis of empirical material that lay within the limits of probability.

Unfortunately he did not attempt a quantitative evaluation of seriality. Such an undertaking would undoubtedly have thrown up questions that are difficult to answer. The investigation of individual cases serves well enough for the purpose of general orientation, but only quantitative evaluation or the statistical method promises results in dealing with chance. Chance groupings or series seem, at least to our present way 6 "The law of series is an expression of the inertia of the objects involved in its repetitions i.

The far greater inertia of a complex of objects and forces as compared to that of a single object or force explains the persistence of an identical constellation and the emergence, connected therewith, of repetitions over long periods of time" p. This is the sense in which the term is most often used in this paper.

There are, however, incidents whose "chancefulness" seems open to doubt.