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Synchronicity: Carl Jung's attempt to establish 'meaning' scientifically

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  1. Introduction.
  2. Part 1.
    1. Memories, Dreams, Reflections by Carl Jung.
    2. The sharp dividing line between my way of viewing psychology and Jungian psychology.
    3. Main's attempt at contributing to Jungian psychology.
  3. Part 2.
    1. My theory of Jung compensating for neurosis.
    2. The desire to compensate for childhood neurosis.
    3. A religion in order to compensate for the neurosis.
  4. Conclusion.

When in his seventies, the Swiss psychologist extended his theory of the collective unconscious by throwing in synchronicity into the mix. This he did following a quarter of a century correspondence with the Nobel Prize winning physicist, Wolfgang Pauli. No longer was phenomena such as religion, science, narrative (etc) meaningful merely due to the fact that it had psychological origins and was our immediate experience now such phenomena was also meaningful because inner and outer worlds were inextricably linked. (synchronicity!) And when inner experiences and outer experiences are experienced as linked there we experience a meaningful connection. Meaning is virtually what Jung is all about. It is true that there is a personal conscious/unconscious side to Jung but the majority of his work concerns the psychology of religion east and west, archetypes, numinosity, synchronicity and all kinds of esotericism most notably alchemy and Gnosticism. The qualitative as well as the quantitative concerned Jung the irrational at least as much as the rational. Myths, fairy-tales, the paranormal all were greatly valued by Jung and are referred to here simply to set the scene as Jung as someone who was hell-bent on establishing a meaning-based dogma.

[...] And let's establish what Jung said about it in clear and plain language. Jung defined synchronicity as ?meaningful coincidence?,7 ?psychophysical parallelism?,8 causal connecting principle?,9 psychically conditioned relativity of time and space?,10 and simultaneous occurrence of a certain psychic state with one or more external events which appear as meaningful parallels to the momentary subjective state.?11 ?acausal orderedness?12 All of this firmed up the original archetypes hypothesis. Originally the archetypes were collective ideas and/or images projected into myth, fairy-tale, religions, narratives. [...]


[...] C p22 Stevens, A p111 Stevens, A p112 ibid Farndon, et al p59 & 60 Farndon, et al p61 Giegerich, p33 & p34 10: Noll, R Bibliography Donati, (2004) The Journal of Analytical Psychology: 49: 707-728: Beyond Synchronicity: The worldview of Carl Gustav Jung and Wolfgang Pauli (Blackwell Publishing) Eisendrath, P. and Dawson, (1997) The Cambridge Companion to Jung (Cambridge University Press) Farndon, et al, (2005) The Great Scientists (Arcturus Publishing Ltd) Giegerich, (2004) The End of Meaning and the Birth of Man: An Essay about the Stage reached in the history of consciousness and an analysis of C. [...]


[...] Harm can result only if one side or the other remains unconscious of the limitations of its claim to validity.?6 But it is precisely Jung's attempts to establish all of this that make his psychology itself a religion. Those most attracted to it attach to it, because of its esotericism. Hence Jung's psychology itself ends up being scrutinized as worthy of analysis. It is too easy to see Jung's motivations. Jungians will argue that just because Jungian psychology is convenient doesn't falsify it. [...]

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