posted May 18, 2006 09:58 PM
Synchronicity - Gears/Wheels of Time
Synchronicities are people, places or events that your soul attracts into your life - to help you evolve or to place emphasis on something going on in your life. The more 'consciously aware' you become of how your soul creates - the higher your frequency goes and the faster your soul manifests. Each day your life will become filled with meaningful coincidences - synchronicities - that you have attracted - or created in the grid of your experiences in the physical.
There are no accidents - just synchroncity wheels - the gears of time - the wheels of time - the wheel of karma - wheels within wheels - the alchemy of creation - the Philosopher's Stone - Sacred Geometry=SG=StarGate - evolution of consciousness.
Do be careful. Not all synchronicities are positive. Sometimes these lead to learning lessons - when you are deceived ito thinking that is road to take at that moment in time. This is not always the case - so do be careful. If you are dysfunctional - a drama person - your will attract - manifest dysfunctional peole and evenst.
Synchronicities can also go nowhere as they just occur in someone's life to make a point.
You must look at the bigger picture of the synchronicty - think outside the box - not at 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.
2005 - A recent study within the Princeton Engineering Anomalies Research Lab has suggested that there is a small though statistically measurable link between human thought and patterns that occur in random data sets. There is no evidence as to whether this is caused by individuals unintentionally recognizing complex patterns and then moulding their thoughts towards an unconsciously known result or the thoughts of the individual are themselves affecting the random patterns in a manner of individuation. This study's results have not been replicated, and its methodologies are disputed.
Criticism
Since the theory of synchronicity is not testable according to the classical scientific method, it is not widely regarded as scientific at all, but rather as pseudoscientific or an example of magical thinking. However, it is doubtful that Jung would have considered the theory to be scientifically testable.
Probability theory can attempt to explain events such as the plum pudding incident in our normal world, without any interference by any universal alignment forces. However, the correct variables required for actually computing the probability cannot be found. This is not to say that synchronicity is not a good model for describing a certain kind of human experience, but, according to the scientific method, it is a reason for the refusal of the idea that synchronicity should be considered a "hard fact", i.e., an actually existing principle of our universe.
Supporters of the theory claim that since the scientific method is applicable only to those phenomena that are reproducible, independent of observer and quantifiable, the argument that synchronicity is not scientifically 'provable' should be considered a red herring, as, by definition, synchronistic events are not independent of the observer, since the observer's unique history is precisely what gives the synchronistic event meaning for the observer.
A synchronistic event appears like just another meaningless 'random' event to anyone else without the unique prior history which correlates to the event. This reasoning claims that the principle of synchronicity raises the question of the subjectivity of significance and meaning in the sequence of natural events.
Alternative Explanations
The feeling of making a connection where there is none has been described as apophenia.
Aspects of the subjective experience of schizophrenia have much in common with the subjective experience of synchronicity, in the sense that ordinary events are seen as having a direct personal relevance to the schizophrenic, but are seen as 'normal' by non-schizophrenics. Many psychoses are similar to schizophrenia but can last for a very short time, such as in rare instances from nicotine withdrawal (as an example) causing the same effect even with a non-schizophrenic.Those who have experienced a near-death experience or kundalini awakening report an increase in synchronistic events happening to them.
A religious analogy of this experience might be attributed to the fulfillment of prayer or miracles, however Jung did not describe it in these terms.
Correlation can also be described as an 'acausal connecting principle' and so has been proposed as an analogy to the phenomenon of synchronicity. Though correlation does not necessarily imply causation, yet, correlation may in fact be a physical property shared by events without there being a classical cause-effect relationship, as shown in quantum physics, where widely separated events can be correlated without being linked by a direct physical cause-effect.
Synchronicity has been proposed as a corollary phenomenon of the many-worlds or parallel universes theory of quantum physics, in that the subject is somehow 'navigating' to those particular alternate worlds that are correlated to their past history, among the myriad possible other worlds that are not as correlated to their past history.
Although this idea has made it into the popular press, it is considered pseudoscience by most scientists as the parallel universe theory states that all possible futures exist simultaneously, therefore the subject indeed lives out all possible futures in parallel.
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Examples of Synchronicity
A well-known example of synchronicity involves plum pudding. It is the true story of the French writer Emile Deschamps who in 1805 is treated to some plum pudding by the stranger Monsieur de Fontgibu. Ten years later, he encounters plum pudding on the menu of a Paris restaurant, and wants to order some, but the waiter tells him the last dish has already been served to another customer, who turns out to be M. de Fontgibu. Many years later in 1832 Emile Deschamps is at a diner, and is once again offered plum pudding. He recalls the earlier incident and tells his friends that only M. de Fontgibu is missing to make the setting complete, and in the same instant the now senile M. de Fontgibu enters the room by mistake.
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.
- There are in your life when financial difficulties seem to have no end. Yet there is always enough money for basic expenses...rent, food, utilities. Finances seem to appear where and when they are needed.
- You have just received your last check from unemployment when suddenly a job comes along.
- You walk into a book store not knowing what to buy, and the book you need falls from a shelf and practically hits you over the head.
You have been feeling ill with no apparent cure. You are out for the day and meet someone who knows a doctor or healer with the answers.
- There is a sudden relocation which seems to be for one reason, and you find much more than you bargained for.
- You finally end a bad relationship and immediately another partner comes into your life.
- You feel depressed and can't find focus in your life and the next person you talk you says something that brings you the guidance you need.
- Everyone's favorite.....You drive to a place where parking is "next to impossible" and someone pulls out of a parking spot or it is just waiting for you.
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Carl Jung
Synchronicities are meaningful coincidences.
Synchronicity is a word coined by the Swiss psychologist Carl Gustav Jung to describe the temporally coincident occurences of acausal events. It was a principle that he felt compassed his concept of the collective unconscious, in that it was descriptive of a governing dynamic that underlay the whole of human experience and history - social, emotional, psychological, and spiritual. Jung believed that many experiences perceived as coincidence were due not merely to chance, but instead potentially reflected the manifestation of coincident events or circumstances consequent to this governing dynamic1.Jung spoke of synchronicity as being an "acausal connecting principle" (ie. a pattern of connection that is not explained by causality).
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
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give me more Love, or more disdain;
the torrid, or the frozen zone
bring equal ease unto my paine:
the temperate affords me none;
either extreme, of love or hate,
is sweeter than a calme estate
- thomas carew " mediocrity in love rejected"
Lindaland
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posted May 18, 2006 02:35 PM
posted May 18, 2006 06:35 PM
