Synchronicity where the Mystics hang out

[Guest guest]

I though, that mystics like to hang out at the causal plane, its

like a mandala, a mystical geometric plane and it's supra-causal

thingy is couple beets before the socalled "reality", the fixing

ground, its pattern is not linear, but horizontally spread out and

synchonicity is a highlighting factor within it

 

2 sites by google:

 

Synchronicity

 

Synchronicities are people, places or events that your soul attracts

into your life - for one reason or another. There are no accidents as

you soul attracts everything into your life. Sometimes these lead to

learning lessons - mostly they are about spiritual growth and you

purpose here.

Synchroncities are becoming part of our daily lives as we learn to

understand how we manifest events.

Not all synchronicities are events that you must experience or take

seriously.

 

Synchronicities often can point to 'learning lessons' you do not

wish to

experience.

They can also go nowhere as they occur to make a point.

You must look at the bigger picture of the synchronicty - not the

actual

event. Look at the underlying facts when the synchronicity occurs to

be

sure you know why you attracted that person/ situation into your

life.

For example - you meet someone who interests you and touches your

soul.

 

Through synchronicity - that person seems to come into your life over

and over again. You begin to feel a destiny with that person. You

begin

to think with your heart instead of your head. You connect with that

person. In some cases the karma between the two people is positive -

but

in many cases you have attracted that person into your life for a

learning lesson whether you are aware of it or not.

You can consider an event synchronistic when an inner experience

such as

a dream, vision, or other form of deja vu prepares you for the

physical

event.

 

CARL JUNG ON SYNCHRONICITY

 

Synchronicities are meaningful coincidences.

 

Psychologist Carl Jung believed the traditional notions of causality

were incapable of explaining some of the more improbable forms of

coincidence. Where it is plain, felt Jung, that no causal connection

can

be demonstrated between two events, but where a meaningful

relationship

nevertheless exists between them, a wholly different type of

principle

is likely to be operating. Jung called this

principle "synchronicity."

 

 

In The Structure and Dynamics of the Psyche, Jung describes how,

during

his research into the phenomenon of the collective unconscious, he

began

to observe coincidences that were connected in such a meaningful way

that their occurrence seemed to defy the calculations of

probability. He

provided numerous examples culled from his own psychiatric case-

studies,

many now legendary.

 

"A young woman I was treating had, at a critical moment, a dream in

which she was given a golden scarab. While she was telling me his

dream

I sat with my back to the closed window.

 

Suddenly I heard a noise behind me, like a gentle tapping. I turned

round and saw a flying insect knocking against the window-pane from

outside. I opened the window and caught the creature in the air as it

flew in. It was the nearest analogy to the golden scarab that one

finds

in our latitudes, a scarabaeid beetle, the common rose-chafer

(Cetoaia

urata) which contrary to its usual habits had evidently felt an urge

to

get into a dark room at this particular moment. I must admit that

nothing like it ever happened to me before or since, and that the

dream

of the patient has remained unique in my experience."

 

Who then, might we say, was responsible for the synchronous arrival

of

the beetle--Jung or the patient? While on the surface reasonable,

such a

question presupposes a chain of causality Jung claimed was absent

from

such experience. As psychoanalyst Nandor Fodor has observed, the

scarab,

by Jung's view, had no determinable cause, but instead complemented

the

"impossibility" of the analysis. The disturbance also (as

synchronicities often do) prefigured a profound transformation. For,

as

Fodor observes, Jung's patient had--until the appearance of the

beetle--shown excessive rationality, remaining psychologically

inaccessible. Once presented with the scarab, however, her demeanor

improved and their sessions together grew more profitable.

 

Because Jung believed the phenomenon of synchronicity was primarily

connected with psychic conditions, he felt that such couplings of

inner

(subjective) and outer (objective) reality evolved through the

influence

of the archetypes, patterns inherent in the human psyche and shared

by

all of mankind. These patterns, or "primordial images," as Jung

sometimes refers to them, comprise man's collective unconscious,

representing the dynamic source of all human confrontation with

death,

conflict, love, sex, rebirth and mystical experience. When an

archetype

is activated by an emotionally charged event (such as a tragedy),

says

Jung, other related events tend to draw near. In this way the

archetypes

become a doorway that provide us access to the experience of

meaningful

(and often insightful) coincidence.

 

Implicit in Jung's concept of synchronicity is the belief in the

ultimate "oneness" of the universe.

 

As Jung expressed it, such phenomenon betrays a "peculiar

interdependence of objective elements among themselves as well as

with

the subjective (psychic) states of the observer or observers." Jung

claimed to have found evidence of this interdependence, not only in

his

psychiatric studies, but in his research of esoteric practices as

well.

 

Of the I Ching, a Chinese method of divination which Jung regarded as

the clearest expression of the synchronicity principle, he

wrote: "The

Chinese mind, as I see it at work in the I Ching, seems to be

exclusively preoccupied with the chance aspect of events. What we

call

coincidence seems to be the chief concern of this peculiar mind, and

what we worship as causality passes almost unnoticed...While the

Western

mind carefully sifts, weighs, selects, classifies, isolates, the

Chinese

picture of the moment encompasses everything down to the minutes

nonsensical detail, because all of the ingredients make up the

observed

moment."

 

Similarly, Jung discovered the synchronicity within the I Ching also

extended to astrology. In a letter to Freud dated June 12, 1911, he

wrote:

"My evenings are taken up largely with astrology. I make horoscopic

calculations in order to find a clue to the core of psychological

truth.

Some remarkable things have turned up which will certainly appear

incredible to you...I dare say that we shall one day discover in

astrology a good deal of knowledge that has been intuitively

projected

into the heavens."

 

Freud was alarmed by Jung's letter. Jung's interest in synchronicity

and

the paranormal rankled the strict materialist; he condemned Jung for

wallowing in what he called the "black tide of the mud of

occultism."

Just two years earlier, during a visit to Freud in Vienna, Jung had

attempted to defend his beliefs and sparked a heated debate. Freud's

skepticism remained calcified as ever, causing him to dismiss Jung's

paranormal leanings, "in terms of so shallow a positivism," recalls

Jung, "that I had difficulty in checking the sharp retort on the tip

of

my tongue." A shocking synchronistic event followed.

 

Jung writes in his memoirs:

 

While Freud was going on this way, I had a curious sensation. It was

as

if my diaphragm were made of iron and were becoming red-hot--a

glowing

vault. And at that moment there was such a loud report in the

bookcase,

which stood right next to us, that we both started up in alarm,

fearing

the thing was going to topple over on us. I said to Freud: 'There,

that

is an example of a so-called catalytic exteriorization

phenomenon.' 'Oh

come,' he exclaimed. 'That is sheer bosh.' 'It is not,' I

replied. 'You

are mistaken, Herr Professor. And to prove my point I now predict

that

in a moment there will be another such loud report!

 

'Sure enough, no sooner had I said the words that the same detonation

went off in the bookcase. To this day I do not know what gave me this

certainty. But I knew beyond all doubt that the report would come

again.

Freud only stared aghast at me. I do not know what was in his mind,

or

what his look meant. In any case, this incident aroused his distrust

of

me, and I had the feeling that I had done something against him. I

never

afterward discussed the incident with him."

 

In formulating his synchronicity principle, Jung was influenced to a

profound degree by the "new" physics of the twentieth century, which

had

begun to explore the possible role of consciousness in the physical

world. "Physics," wrote Jung in 1946, "has demonstrated...that in

the

realm of atomic magnitudes objective reality presupposes an observer,

and that only on this condition is a satisfactory scheme of

explanation

possible."

 

"This means," he added, "that a subjective element attaches to

the

physicist's world picture, and secondly that a connection necessarily

exists between the psyche to be explained and the objective space-

time

continuum." These discoveries not only helped loosen physics from the

iron grip of its materialistic world-view, but confirmed what Jung

recognized intuitively: that matter and consciousness - far from

operating independently of each other--are, in fact, interconnected

in

an essential way, functioning as complementary aspects of a unified

reality.

 

The belief suggested by quantum theory and by reports of synchronous

events - that matter and consciousness interpenetrate is, of course,

far

from new.

 

Synchronicity reveals the meaningful connections between the

subjective

and objective world.

 

Synchronistic events provide an immediate religious experience as a

direct encounter with the compensatory patterning of events in

nature as

a whole, both inwardly and outwardly.

Jung's Model

 

All synchronistic phenomena can be grouped under three categories:

 

1 The coincidence of a psychic state in the observer with a

simultaneous

objective, external event that corresponds to the psychic state or

content, (e.g. the scarab), where there is no evidence of a causal

connection between the psychic state and the external event, and

where,

considering the psychic relativity of space and time, such a

connection

is not even conceivable.

 

2. The coincidence of a psychic state with a corresponding (more or

less

simultaneous) external even taking place outside the observer's

field of

perception, i.e. at a distance, and only verifiable afterward (e.g.

the

Stockholm fire).

 

3. The coincidence of a psychic state with a corresponding, not yet

existent future event that is distant in time and can likewise only

be

verified afterward.

Two Fundamental Types of Synchronicity

 

1. One in which the compensatory activity of the archetype is

experienced both inwardly and outwardly. [the event seems to emerge

from

the subconscious with access to absolute knowledge, which cannot be

consciously known]

 

2. One in which the compensatory activity of the archetype is

experienced outwardly only. [ these convey to the ego a much-needed

wholeness of the self's perspective, they show one a new

perspective]

Essential Characteristics of the Synchronistic Event

 

1) The specific intrapsychic state of the subject defined as one of

the

following:

 

a) The unconscious content which, in accordance with the compensatory

needs of the conscious orientation, enters consciousness [something

is

in our conscious]

 

b) The conscious orientation of the subject around which the

compensatory synchronistic activity centers [something happens

concerning what is in our mind]

 

2) An objective event corresponds with this intrapsychic state [may

be

literal or figurative correspondence]

 

a) The objective event as a compensatory equivalent to the

unconscious

compensatory content

 

b) The objective event as the sole compensatory of the ego-

consciousness

 

3) Even though the intrapsychic state and the objective event may be

synchronous according to clock time and spatially near to each other,

the objective event may, contrary to this, be distant in time and/or

space in relation to the intrapsychic state [as in telepathy,

clairvoyance, etc.]

 

4) The intrapsychic state and the objective event are not causally

related to each other [acausality]

 

5) The synchronistic event is meaningful [excludes some coincidence,

but

does not require the meaning to be understood]

 

a) The intrapsychic state and the objective event as meaningful

parallels

 

b) The numinous charge associated with the synchronistic experience

[feeling of spiritual experience]

 

c) Import of the subjective-level interpretation [the content must

reflect back on the issues of the individual]

d) The archetypal level of meaning [transcends the individual and

implies absolute knowledge].

 

 

http://www.crystalinks.com/synchronicity.html

 

and this:

 

http://www.ropi.net/st

 

Era the Mystic