Unus Mundus

Carl Gustav Jung, psychiatre suisse collaborateur de Freud dont il s'est dissocié, est l'auteur du concept de synchronicité définit comme une coïncidence de faits simultanés survenant sans lien causal mais liés entre eux par le sens. La synchronicité se distingue du simple synchronisme par cette parenté de sens qui offre à celui qui l'expérimente un éclairage nouveau sur son vécu. Le concept de synchronicité présuppose que l'univers est régi par un principe d'unité que C.G.Jung appelle l'unus mundus. En vertu de cette unité, nous sommes engagés, par l'entremise de l'inconscient, dans un dialogue avec l'univers qui nous entoure. L'inconscient suscite des coïncidences qui nous révèlent qui nous sommes et font écho à nos questions les plus intimes. Temps, espace, et conscience se font complices dans la synchronicité, nous donnant ainsi l'impression saisissante qu'un Sens plus grand que notre moi nous interpelle, nous indique la voie à suivre et nous éclaire dans nos décisions. Nous avons tous vécu ce genre de coïncidences inexplicables par le simple hasard. Cet article résume la théorie de C.G.Jung sur ce phénomène qu'il nomme la synchronicité et sur son rôle dans le développement psychique et la prise de conscience du Soi. Abstract Carl Gustav Jung, Swiss psychiatrist, Freud's collaborator from whom he parted, is the author of the concept of synchronicity. It is defined as a coincidence of simultaneous facts, occurring without causal connection, but linked together through meaning. Synchronicity is different from simple synchronism because of this meaningful connection, offering those who experience it, new insights about their life.

Based on his dreams and visions, Wolfgang Pauli, the co-founder of quantum physics and Nobel Prize laureate in 1945, believed that, symbolically speaking, he carried both Johannes Kepler, the founder of modern natural science, and Robert Fludd, the hermetic alchemist and magician, within himself. Moreover, he was convinced that it was his task to resolve the conflict between these two contradictory world views, natural science on the one hand, and the magical hermetic-alchemical one on the other

Depth psychology cannot compensate for the loss of spiritual tradition, nor can God make his abode in the psyche. Today, spiritual symbols are often misinterpreted in psychological terms. To remedy this, psychological theory must be developed to accommodate spiritual transcendence as complementary to psychology’s worldly perspective. The path of worldly withdrawal and spiritual contemplation is equally important as cultural expression and the psychic integration of the unconscious. The article discusses various spiritual traditions and takes a critical look at the Hermetic tradition. The nature of faith is discussed.

Keywords : religiosity, faith, Neoplatonism, Hermeticism, metaphorical unconscious, mysticism, Wasteland, animism, synchronicity, Baining people, Pseudo-Dionysius, Kirpal Singh, Carl Jung, David Tacey.

Unlike his dream theory and theory of archetypes, Carl Jung’s notion of synchronicity hasn’t met with success. The metaphysical system surrounding the hypothesis includes notions of supernaturalism (transcendence). This is a religio-philosophical viewpoint, rather than a scientific. The deleterious consequences are obvious. It undermines scientific respectability, promotes superstition, and has kindled obsolete polytheistic ideas in the post-Jungians. There is to date no scientific evidence to support synchronicity. But the strongest argument against the synchronistic notion is the fact that it hasn’t proved helpful in any respect. Jung’s unitarian model of the human Self is criticized. The Self really consists of two complementary aspects, a worldly and a spiritual, reminiscent of the Christological notion of hypostatic union. This would call for an altered view of reality, according to a paradigm of “dual wholeness”.

Keywords: meaningful coincidence, archetype, unus mundus, psychoid, transcendental, polytheism, hypostatic union, Platonism, complementarian self.

In this lecture, I show my path to what I call synchronistic living. It was many synchronicities that led me on this path. In other words, they spoke out of themselves and thus showed me that instead of causally, thanks to the will, one can shape one's life based on meaningful coincidences thanks to "preconscious knowledge" (C.G. Jung) and thus grow into one's destiny. The first transformation of consciousness consists is renouncing personal will and thus finding out what destiny wants from one. "Become who you are".

Wolfgang Pauli (1900-1958) the co-founder of quantum physics and Nobel laureate was haunted by the archetype of the magician; a personification of the energetic principle of the magic unus mundus or psychophysical reality behind or beyond our split into an outer and an inner world. The magician did not like Pauli’s invention of the spin, a rotation principle of every elementary particle. Instead, he and his feminine counterpart, the Chinese goddess tried to show him an inner rotation principle that was able to overcome the split. With the help of an imagination of rotation, a human being can unify with the unus mundus, as already Daoism knew. Then, yang transforms into yin, magic energy, and yin retransforms into yang of a higher order; physical energy of higher order that is, as Pauli’s visions show, even able to change the laws of nature and this way can lead to constructive incarnation in the universe. The Nobel laureate was not able to accept such a magic world as the background of our world limited in space and time because he defended the irrefutable law of energy conservation that was seemingly violated in the radioactive beta decay. To do so, he invented the neutrino/antineutrino. This way, the energy before and after the process remained conserved. The magician did not like this idea and showed Pauli that he would have the task to look for a process that one can describe as radioactivity on the level of psychophysical reality, in which energy of higher order is created, and the conservation law of energy is broken qualitatively. Nonetheless, the Nobel laureate was fascinated by C.G. Jung’s anticipation of incarnation constellated today; the result of the self-fertilization ability of the energetic principle of the unus mundus, the Chinese goddess. If we accept that radioactivity is a process on this deeper level, we realize that artificial fission in the bomb and the nuclear power plants do not only poison our world but also the unus mundus since they imitate the self-fertilizing processes of the World Soul (anima mundi), the Hermetic complement to the Christan God. An imagination method similar to the Daoist circulation of light could be the Alexipharmakum, the counter-poison to the poisoning of our world and the world behind it; a modern parallel to the Cabbalist Isaac Luria’s Tikkun, the restoration of the world.

The Renaissance physicians Paracelsus and Dorneus (Gerhard Dorn) were still convinced that an introverted procedure was very beneficial for healing illness. Thus Dorneus proposed a procedure in which the inner world, divided into mind, soul and body, should be reunited on a higher level and thus healing of disease can be achieved.
Only the findings of quantum physics at the beginning of the 20th century, which showed the astonishing result that the basis of our world is not causal, characterized by cause and effect, but functions acausal, causelessly and spontaneously, could bring this procedure on an empirical basis.
Wolfgang Pauli, the quantum physicist and Nobel Prize winner, was plagued by many dreams in which an inner magician wanted to show him that he should find an introverted complement to physical concepts that could bring the one-sided world view of physics to a higher level. Above all, the magician wanted an inner complement to the physical concept of radioactivity.
The decay of a single radioactive atom is acausal, causeless, spontaneous and therefore cannot be explained by mathematical-physical formulas. The dreams of the magician show that Pauli would have had the task of including an "inner radioactive decay" or an "inner quantum leap" into his world view.
Since Michael Gershon we know that we also have a brain in our stomach that functions independently of the head brain. Therapeutic experience shows that this belly brain functions in a complementary way to radioactive decay: spontaneously, causelessly, it generates inner images. According to my experience, observing these spontaneous inner images in a state of altered consciousness can support the healing process of diseases.

Wolfgang Pauli adopts Carl G. Jung's view that sexuality has an archetypal aspect, perhaps even cosmogonic (world-creating) significance. He also psychologically distinguishes the personal feeling function from collective Eros. Collective Eros formed a very central explanatory principle in both medieval alchemy and the Renaissance. The world soul or the anima mundi connected the human being with the cosmos, but also the external things, above all the planets and stars with each other. As a result of the mathematization of science in the 17th century, the world soul was displaced and thus the relationship of outer movement with inner, psychic movement was cut. Feeling and its relationship to the collective Eros, to the world soul, therefore come up short in modern natural science.
Pauli sees Logos and Eros as complementary principles, the former distinguishing the latter uniting. He thus also assigns them to the Taoist cosmic-energetic principles yang and yin, but then relates yang to consciousness, yin to the unconscious. 
In an inkling of the possibility of the existence of alternative consciousness, the Nobel Prize winner finally also distinguishes between two types of knowledge, the scientific and the mystical-religious knowledge of salvation. He believes that in the future both will be necessary to describe a psychophysical unity reality. Logos and Eros would thus be included in the description of the one reality. 
As a scientist and theoretical physicist, he thus also wants to describe the world of Eros with the help of theoretical terms of a neutral language. In this way, he believes he can bring together the knowledge of salvation with scientific knowledge. However, sexuality and collective Eros are primarily experienced, not theoretically described. Moreover, for the experience of the latter, the development of Eros consciousness is necessary. 
Pauli still sees that it is personal Eros, feeling, that leads into mysticism (and thus into a relationship with the Eros archetype), provided it is lived detached from the object, i.e., introverted. However, he can no longer see that this introverted feeling, together with the vegetative sensation and the introverted intuition, constitutes the Eros consciousness which, at the moment of the relationship to the collective Eros, quite consciously switches off thinking. By subsequently using the inner images of the mystical vision as a starting point for new cognitions, the Eros consciousness complements the recognizing Logos-consciousness; the mystical experience and the scientific cognition are merged into a new unity.

The article discusses developments in modern science that are relevant to Platonic philosophy as well as Jungian concepts of 'unus mundus', the psychoid archetype, and synchronicity.

Keywords: Orch OR, quantum brain, archetype, insect intelligence, Plato, Hameroff, Penrose, Jung.

Part B of "Wolfgang Pauli's Unfinished Grail Quest" describes the mental stagnation of the co-founder of quantum physics. It is rooted in the fact that Pauli was intensively confronted with his inner magician in the early fifties. The latter rejected his quantum physical definitions, especially those of spin and the antineutrino of beta radioactivity, and suggested replacing them with the Daoist exercise of the circulation of the light. In contrast to the former concepts of quantum physics (related to physical matter), the circulation of the light belongs to the psychophysical reality or the unus mundus, the unified world behind the split into physis and psyche.

This book builds on the work of psychiatrist Carl Jung and physicist Wolfgang Pauli on their ideas about mind and matter as being manifestations of a deeper archetypal reality. It builds on their ideas about numbers, ideas expanded by Marie-Louise von Franz, a collaborator of Jung. Of course, numbers are quantities that allow to count but there is more to the story! Numbers are not "posited" only by an act of consciousness. They are pre-existing in nature, they constitute dynamic structures that I try to highlight and address in this book.

https://www.youtube.com/watch?v=5vcjWqC8i_4&t=1412s

Riassunto Il distacco dallo scientismo positivista e le ricerche sull’alchimia portano Jung alle originali concezioni dell’unus mundus, del principio di sincronicità, del processo psicoide come luogo d’incontro tra soma e psiche e materia e spirito, dei centri di coscienza multipli disseminati nella materia. Oggi queste idee sono fatte proprie da nuovi paradigmi come il paradigma olografico, in cui il cervello funziona come un analizzatore olografico di sequenze, o da scoperte come l’entanglement per cui particelle d’origine comune rimangono collegate da un inspiegabile scambio d’informazione. Il collasso di una particella elementare da una sovrapposizione di probabilità a una determinazione spazio-temporale con l’atto della misurazione sostiene la concezione idealistica per cui la coscienza è condizione d’esistenza della realtà, e l’idea propria filosofie orientali che il mondo è pura apparenza, una costruzione dell’Io che vela la realtà dell’immanifesto. Parole chiave: molteplicità psichica, unus mundus, paradigma olografico, ordine implicato e esplicato.

In this article, I begin by outlining the qualities and attributes associated with experiences of mana, focusing particularly on the way the term ‘mana’ was used by C.G. Jung in his published work. I note that Jung associated mana with the accumulation and transfer of psychic energy (libido), with the appearance and appropriation of elemental fire, and by extension, with the metamorphic experience of constellating consciousness. In this context, informed by Jung’s accounts and modes of expression, the term mana personality becomes a provisional designation for a recurrent dynamic of archetypal experiential configurations whose telos appears to be the reorientation of consciousness to its origin.

En réponse à la question "Qu’est-ce qu’une politique de l’inconscient ?" je m’interroge sur les médiations rationnelles que nous pouvons proposer à l’âme du monde afin qu’elle s’accomplisse ici-bas. M’appuyant sur la pensée de Charles Sanders Peirce, Carl Gustav Jung et Jürgen Habermas, je propose un concept normatif mais non idéaliste de communication politique non violente.