Chapter 16 Essay Questions Amp Answers: Fill & Download for Free

Yes, I would admit. I think the problem is that many mistake human perception for observation. That is not the case. Human perception does not change the point of view from a distant object where we can place a telescope for example.The “telescope” we need for this question is probably best in the hands of the current quantum meta physicist in that the “thought experiments” include a mind boggling wealth of the collective repository of more than human kind.Well styled articulate and experts that have mustered the energy to probe deep into areas of knowledge which can include even taboo topics that we might have believe are primitive and would be guilty of credulity, Greek metaphysics, Far East and Eastern mysticism, and so on, as the question suggests should all be on the table.We will take a peek through our past, quoting from the eyes and suggestions provided from some of the most well known and respected for contributions in their own field.In Bertrand Russell’s The ABC of RELATIVITY, his second chapter “What Happens and What is Observed,” where he says,“”But if the physicist is justified in this belief that a number of people can observe the ‘same’ physical occurrence, then clearly the physicist must be concerned with those features which the occurrence has in common for all observers, for the others cannot be regarded as belonging to the occurrence itself. At least the physicist must confine himself to the features which are common to all ‘equally good’ observers. The observer who uses a microscope or telescope is preferred to one who does not, because he sees all that the latter sees and more” (The ABC of Relativity p 18).One might have some reservations, and when we include “everything” it go get involved with “complementary opposites,” “contraries” and so on.But we can compare his view of the “better observer” with the psychological field.Dr. Jung’s Thank you letter to Professor Wolfgang Pauli regarding an essay written by Pascal Jordan, expresses basically the same idea.“This essay was inevitable. It was inevitable that the systematic investigation of the universe of the unknown center of the atom, which has led to the conclusion that the observed system is also a disturbance caused by the observation” (Atom and Archetype: Pauli/Jung Letters 1932–1958 p 7).So far, even an inanimate object is not dismissed as a “point of view.” For example, a passive scan, depending upon the sophistication, can detect something in a void.“To put it more simply if you looked long enough into a dark hole, then you perceive what is looking in” (ibid).Now an intersection between the two fields,“The physicist expresses himself from the standpoint of the common space in which two or more observers find themselves. Carried to its ultimate conclusion, Jordan’s approach would lead to the supposition of an absolute unconscious space in which an infinite number of observers are looking at the same object. The psychological version would be: In the unconscious there is just on observer, who looks at an infinite number of objects (ibid).If we can deal with some way to represent Energy Matter Psyche for those of us who are not scientists or mathematicians, something simple like three different colored circles all operating in the same system it would be easier to visualize this discussion.Energy Matter Psyche + a non local, not quite the other forms/formless as part of the same system, even if deleted, in theory, the Law of Conservation of Energy has something hanging around, even if it is spread out, a non local observer. If we can simplify these into “icons” these four EMPs can be little colored circles.For example, Energy can be red, Matter can be black and/or blue, Psyche can be golden, and the non local can be transparent.We can then “move them around” a “field of presentation.”Representing instances (events, occurrences) these complimentary opposite spins of the same patterns, auto and isomorphy (“groups unto itself,” “Chinese ch’i, chin, bundle, batch, quanta, sets, etc) we can visualize “clusters” as they “constellate” and “crystallize” across the patterns in timespace.For example, in a “coincidence game” you can represent when someone is “conscious of it” (whatever ‘it’ is) with a golden chip, and if the same appears in a physical with a blue chip, and be able to visualize in a very neutral and simplistic presentation. Here is a “blank field of presentation.”COMPONENTSCross-hairs specify “spacetime.”Big Circle designate “observer(s)” if any, with four functions for a psyche.The little colored circles represent these four EMPs.The four corners are the variants, categories of synchronicity.Thus, if an individual is aware that they are thinking of someone or something that they had not seen in a long time, and suddenly the same appears in the physical, we could represent them similar to:When we compare the visual graphic placement extracted from the hypothetical or factual narrative to the four cats in synchronicity, it looks like the one in the upper right corner (CAT 1).Narrative Title: Jung’s SCARAB AccountA patient was relating a dream to the therapist, Dr. Carl Jung, about a walk on the beach where a king had approached her with an outstretched arm, opening his palm to offer her a gold scarab ring. As Jung listened, he observed a real insect, commonly known as a gold scarab beetle as if persisting to enter the room through the window. Jung opened the window, the insect came in, he grabbed in in mid air and as he handed it to the patient said, “here is your gold scarab.”With this model there are three basic rules for the game : 1) Players substitute these little colored circles with their own icons, trinkets, charms, chips,… 2) PUT THE FACTS ON THE LEFT SIDE 3) substitute the big circle, the placeholder, the ‘dummy observer,’ (if any), with their own mandala, etc.The StrategyAbstract from any narrative that describes an authentic synchronistic account, trivial through profound, easy to compound, and resort to the rules. They become a “particular member of the set” that can be compared with the axioms, the four corners of SynchroniCity.Once we can agree on the facts in the narrative (fictional or factual), and make sure to place the best chips to represent the instance. For Jung’s account, he uses the scarab for his example of his first category. In actuality, when we extract the facts the scarab account looks like it is both the upper right and lower left graphic icons. This means, that as complicated as the topic may be, there is a simplistic way for those of us who are not geniuses to figure out that this scarab case is a compound CAT1, CAT3.Now, on the right side is what players think about what had happened. Here, the four rectangles represent “a posteriori cards.” One of them is Jung’s “amplification” that the events evoke “REBIRTH.”We should note that the idea means that there is, as Jung puts it,“All events in a man’s life would accordingly stand in two fundamentally different kinds of connections: firstly, in the objective, causal connection of natural processes; secondly, in a subjective connections which exists only in relation to the individual who experiences it” (Synchronicity: An Acausal Connecting Principle p 12).The glittering light atop a body of water can serve to remind us of the objective where the entire body perceives an infinite, and the one at the shore is the one who is observing the light pointing directly at them (in the subjective). The psychologist may or not, manuever themselves closer to the same observation, a method of ampflication, the view from the patient, which helps resolve issues by using their own cultural understanding.Yet, sometimes the event is meant to be helpful, as in this “synchronistic logo therapy” because when Jung handed her the insect she blew her mind because she had gone thru other therapists and this is the event that provided her the relief from her stubborn rational view. She had no clue that there was “something in the air” that would “fly in” “just so” at that given appointed moment of timespace that would intersect her subjective with the objective surrounding world.If we “zoomed in” at this amp, we would get into a discussion about Egyptian symbolism. But not here.We notice that a player put an “a posteriori card” that looks like a dumb bell looking probability curve. We can’t see it here, but it represents what they thought about it, “Look how many times it did not happen, look elsewhere, it is just random chance.” We have to admit that is a good card to play, but it is not an “explanation.” The player may offer some statistical value, but it is a mere dismissal, ignoring the facts as if the truistic loop is their foundation for rational of the events.It would be similar to automatically paying out on an insurance claim because too few wives kill their husbands.The other two cards, one is for the name “Jung” which means “king” just as the patient met in her dream the night before, and the other, that it also means “young” which resembles the message in the physical dream language of “REBIRTH” which, of course is a goal of his occupation.An individual “I” “OBSERVER,” can be used even for a crude anthropomorphic grasp of a collective “I.” We can visualize such a mind boggling version by referencing Professor Wolfgang Pauli’s dream illustration, particular his “countries mandala.”We notice that Pauli’s use of the same four functions of a psyche that psychologist Dr. Carl Jung used for individual therapy.It is as if the individual “I” analogous to Pauli’s exclusion principle where electrons seem to “jump” into another energy field, but in this case a spectral coherent collective orbit or level, sort of an Ultra Human collective “I.”“In Einstein’s vision, the universe is like an organism in which each part is the manifestation of the whole” (Synchronicity: The Bridge Between Matter and Mind p 76).Humans are made in the same image, an organism with “whole” and “parts.” Composed of sub particles, atoms and molecules, bacteria, chemical dna, organs (multiplicity) while acting as a person (unity). What we might call “consciousness” in one form or formless might act asymmetric, rather than a univocal term, nonetheless operate somewhat similar.“’A good terminology’, someone said, ‘is half the game.’ To get away from the traditional misuse of the words ‘whole’ and ‘part’, one is compelled to operate with such awkward terms as ‘sub-whole’, or ‘part-whole’, sub-structures’, ‘sub skills’, ‘sub-assemblies’, and so forth. To avoid these jarring expressions, I proposed, some years ago, a new term to designate those Janus-faced entities on the intermediate levels of any hierarchy, which can be described either as wholes or parts, depending on the way you look at them from ‘below’ or from ‘above’. The term I proposed as the ‘holon’, from the Greek holos = whole, with the suffix on, which, as in proton or neutron, suggests a particle or part.” (Janus: A Summing Up p 33).So now we can check out the others of the four CATs.Imagine that the ‘observer’ is no longer an individual “I” but is somewhere on a vertical line “above.” The same angle of vision widens the amount of the horizontal line, a “present.”Death style coincidences are a good way to consider a “consciousness” that includes more than one individual “I.”Astronomer Camille Flammarion published 183 letters from over 4000 replies regarding reports of this sort in his 1900 publication The Unknown.These two narratives should help us visualize an invisible collective unconscious that exceeds the physical constraints of an individual “I” yet it gets the point across.Narrative: “Adieu, I am dying!”"M. Rigagnon, curb in the Parish of Saint- Martial of Bordeaux, being in his room engaged in writing, saw before him his brother who lived in the colonies, and who said to him, 'Adieu, I am dying!' M. Rigagnon, much moved, called in his vicars (his assistant clergy), and told them what he had just seen. These gentlemen- wrote down the day and the hour of the apparition, and some time after news of the brother's death arrived. It coincided exactly with the date at which he had appeared to M. Rigagnon. This fact was related to me by one of the vicars who wrote down an account of it as soon as it occurred."E. BEGOUIN." Reaux, near Jouzac (Charente Interieure.)" Letter CXXXIV (524). (The Unknown pp 140-141).Narrative: “noise like that made by something heavy when it falls into water.”" My mother, while nursing me about two o'clock in the morning, saw my paternal grandfather in a corner of her chamber, and at the same time heard a noise like that made by something heavy when it falls into water. Much troubled, she woke my father, who, not attaching any importance to her vision, went to sleep again. Some hours after they re­ceived a telegram saying that my grandfather had been drowned while stepping into or out of his boat. He had left home a little before, or a little after, two o'clock on that morning.Simon "40 Rue Mailer, Paris." Letter CXLII-B (542). (ibid pp 145-146).When we designate the “observer” as the one who is dying, and events withnessed, according to the narrative, the “situation of correspondence” in the graphic language look like the CAT in the upper left corner (CAT 2).The thing is, that we sometime can be involved more intensely.For example, Dr. Breitman during an interview with Ian Punnet on the Coast to Coast program, describes a troubling account of what was happening to him when his father had died.Narrative Title: Remember Me, Remember Me: A choking experience“… 11 pm in San Francisco, in an old Victorian House… near the Haight-Ashbury …. I was standing at a synch, in my Victorian house, …choking, choking, choking choking uncontrollably, I couldn’t get it to stop, I couldn’t get it to stop, and then it stopped. Something was in my throat, something was in my throat, after what seemed like a long time, maybe it was five minutes, maybe it was shorter, but it seemed like a long time, I could start breathing and swallowing regularly again.”“It was 1973, it was like Feb 26, it was 11pm, San Francisco time. And the reason that this is important, I will tell you, because the next morning my brother called me to tell me that in Willmington, Delaware at 2AM, on Feb 27th, and 2AM on Feb 27th, at the same time I was choking at 11 pm West Coast Time, my father was choking on his own blood East Coast time, he died choking on his own blood at the same time I was choking uncontrollably over the synch. And that was something that stays with me still, obviously, and that is why I wrote a song about it, and that is what encouraged me more to look into coincidences. Just to make it a little more something, Feb 27 is my birthday, so my father died on my birthday.”For me this is his way of saying, “Remember Me, Remember Me.”Like pets who don’t comprehend what their masters are doing, we can still find some usable clues to the nature of a collective consciousness. For example, in comparing these three narratives we can determine that there is a quantitative increase in intensity.So, the first CAT is really thin, happening “at the same time” in the “same field of perception.” The second CAT is fatter.There are many typologies and morphologies that can include esp, remote viewing, omens, etc.————————Now we can see a taller CAT, more “elongated” in SPACE that appears to us as if either in the past or future.Narrative: Professor Wolfgang Pauli's 20July1954 "Three popes" dream."I am in Copenhagen, at the home of Niels Bohr and his wife, Margarethe. He makes an announcement to me, a very official one: Three popes have given you a house. one of them is named John. I don't know the names of the other two. I have made no secret of the fact that we two do not share their religious beliefs but have nevertheless persuaded them to offer you a gift." He then presents me with a sort of document of the gift, and I sign it. At the same time, I am given a train ticket by Bohr and his wife to ride to the new house." (Atom and Archetype pp 135-136)Jung and Pauli try to figure out what historical pope is named John. Each naturally look into their "past.". Each consider John, the Evangelist, but he is no pope. Jung even notes a rumor about one pope who gave birth during a procession (Papa pater partum, Papissa peperit partum). (Atom and Archetype p. 154).These Popes appeared after Pauli’s dream.Pope John XXIII 28 October 1958 – 3 June 1963Servant of God John Paul I 26 August 1978– 28 September 1978John Paul II Papa IOANNES PAULUS Secundus 16 October 1978– 2 April 2005I don’t know if Wolfgang Pauli even cared who had been installed as Pope after Pius. Wolfgang Pauli passed away on December 15, 1958. In Catholic Theology the Popes are ‘one.’ In courts of law, judges sometimes combine offenses as if a single incident for sentencing. Using this reasoning, the narrative facts when represented using this model look like the CAT in the lower left corner (CAT 3).This CAT can include appearances of pre cognition, premonition, foreshadowing, and more.Aeronautics Engineer J.W. Dunne who boasted that he was the first to do a scientific study on time regression has 27 accounts. When using the model, it is easy to determine that there are at least 8 CAT 2, and 17 CAT 3 in his 1924 book, Experiment with Time.Now let us check the CAT in the lower right. For example, many have noticed occurrences of the same numbers, names, things, info, etc that pop up in a series. Biologist Paul Kammerer has 100 acounts in his 1919 book Das Gesetz Der Series (The Law of Series) or in plain folk speak, “when it rains it pours.”We should notice that this last CAT does not require a an active ‘psyche.’These kind of events can go on without human observation. But those who have been in the fortunate position to have experienced such phenomena in question are probably in the best position to discern whether or not it is part of existence.In a sense, it would be an archaic question repeatedly “I think therefore I exist,” but better to use it to pivot and realize we have psyche’ facts. Energy and Matter are not the only game in town.“To end this he thought up a definition of body expressly conceived to fit our space that he might easily draw his inference from it. His words are: I define body as that which is composed of separate parts, and I say that every body is space when it is considered between its boundaries, and that every other space is body because it is composed of separate parts.” (The Great Books of the Western World Pascal VOL 33 Scientific Treatises p 376).All this might seem “OBSCURE” and no doubt it might as well be called “invisible” because it is difficult to come to a consensus. It is as if when looking above a large body of water the light from the sun or moon glitters all over at the same time, while for each little change in an observer, a straight line seems to point directly at their subjective self.“’If one reads Hume’s books,’ Albert Einstein declared, ‘one is amazed that many sometimes highly esteemed philosophers after him have been able to write so much obscure stuff and even to find grateful readers for it. Hume has permanently influenced the development of the best of philosophers who came after him” (Pictorial History of Philosophy p 239).Two days prior to Einstein’s death he said, “Past, present and future, as persistent as they are, is an illusion” (Brian Greene’s Light Falls: A tribute to the history of the relativity theory video seminar).Now we can look for some closer collective “I” in between the universe and the individual, the earth as an organism.The earth is a thinking articulate planet.Depth Psychologist Dr. Ira Progoff suggested that we include these discussions of Einstein, Pauli, Bohr, and Jung etc, with paleontologist theologian Piere Tielhard de Chardin’s noosphere.“The immediate impetus to formulate the details of his hypothesis, however, came from his contact with the physicists Nils Bohr and Wolfgang Pauli and from his early friendship with Albert Ein­stein” (Jung, Synchronicity and Human Destiny p 3).“The laws of cause and effect may possibly be sufficient to under­stand the operation of those laws that govern the oper­ation of the universe at the stages before life emerged. These causal laws, together with the principles of organic teleology, may at a further level be sufficient to enable us to understand and interpret the processes that operate on the level of the universe where life, as plant and animal, is present, as on the level of the biosphere. But something additional is present in the Noosphere; and there is reason to infer, if we follow Teilhard's general conception, that an interpretive principle in addition to causality and organic tele­ology is required in order to comprehend the nature of the events that take place within it” (ibid p 7).“When we translate Teilhard's phrase into the terms of its more general significance and see it as the front edge of evolution emerging from the experiences of the human spirit, the mutual support of Jung and Teilhard de Chardin becomes clear. Both are con­tributors to the new world view that is taking shape in this generation” (ibid p 10).Here is something that Tielhard says,The idea is similar to many other thinkers. For example, in an introduction to Ilya Prigogine, a winner of the Nobel Prize, and Isabelle Stengers book, Alvin Toffler sees society as an organism.“Imagine a situation in which a chemical or other reaction produces an enzyme whose presence then encourages further production of the same enzyme. This is an example of what computer scientists would call a positive-feedback loop. In chemistry it is called ‘auto-catalysis.’ Such situations are rare in inorganic chemistry. But in recent decades the molecular biologists have found that such loops (along with inhibitory or "negative" feedback and more complicated "cross-catalytic" processes) are the very stuff of life itself. Such processes help explain how we go from little lumps of DNA to complex living organisms. More generally, therefore, in far-from-equilibrium conditions we find that very small perturbations or fluctuations can become amplified into gigantic, structure-breaking waves. And this sheds light on all sorts of "qualitative" or "revolutionary" change processes. When one combines the new insights gained from studying far-from-equilibrium states and nonlinear processes, along with these complicated feedback systems, a whole new approach is opened that makes it possible to relate the so-called hard sciences to the softer sciences of life-and perhaps even to social processes as well” (Order Out Of Chaos p vii)The same idea of organisms, bodies with whole and parts, since Greek philosopher Aristotle and Roman philosopher who actually implemented the concept as part of his techniques to rule his diverse populations, as we can see in his Meditations, from going ape on each other, thru Schopenhauer’s “One” and “the many” or as in the thinking planet sonnet, “ME” and “US” as metaphoric hemispheres, are similar in idea.But again, the philosophical view is obscure, let alone being able to agree upon some basic theological views. In a sense, no matter which perspective, these are all “parts” like ‘pieces of a puzzle’ for a broader “whole” ‘Bildung’ (scaffold, building, picture).Philosophical geists and zeit geists (time spirits and/or spirits of the time), overlap generations, and like “lumps of dna” form “traces of personality.”Koestler does inspect this “subtle character” and quotes Jung,The operation at this level is mostly undetected and can be implemented right under most noses and above eyes, eluding thresholds of awareness.Professor of Higher Mathematics, Ferdinand Gonseth, whom Pauli also assisted, pointed out in an address prior to Jung’s essay on Synchronicity, says:“...have taken a further step, not only towards the objectivation of the measurement of time, but also towards the objectivation of time itself When will this procedure of extension have reached its term? Principally never. In practice one must observe moderation. In a Situation of well-defined knowledge, it is useless to increase indefinitely the possibilities of control and of synchronicity. But what gives us the right, we might ask, to stop the process of extension at this point? If one does not admit the existence of an objective and universal time, is it not a fault of method to assume that the controls of synchronicity which have been erected would guarantee those which were not yet erected? Is it admissible to exclude as impossible the ease of an instrument still "unpublished" which could not be easily fitted into the group of clocks presently in use?“We have already answered this question indirectly. It is not necessary to construct all possible clocks; it suffices to establish the temporal law of the phenomena. As long as this temporal law does not vary with regard to the moment when the phenomenon begins (this Variation certainly could not be attributed to any momentary influence or to any more or less concealed evolution of the system which is the seat of this phenomenon), we have no reason whatever to abandon the liypothesis of a universal time, and every phenomenon whose law does not vary in the course of time confirms this hypothesis. What more can we ask of a natural law?” (Time and Method p 216).“Emma [Jung] learned to be a gracious hostess to all sorts of people. These included the likes of Albert Einstein, to whom she served several dinners that he at mostly in silence. Jung thought Einstein ‘was not a man whose thoughts radiated from him…[He was] like a musician who can be a listless guy, but then – when he made music, you can see that he himself is the music and therein lies his greatness!’ Although they had empathy for each other, it was not a sort that invited camaraderie: ‘Einstein was his thoughts; his thoughts were Einstein. He rode off into his mathematical reflections like in Noah’s Ark, and that’s what happened with me, too.’” (Jung: A Biography p 552).“In 1905, Albert Einstein’s annus mirabilis, ‘while also working out the quantum theory of light and a theory of the motion of small particles in fluid, Einstein developed a new theory of space-time, now called the special theory of relativity.’ Jung recalled that he had met Einstein in the ‘very early days when [he] was developing his first theory of relativity… His genius as a thinker … exerted a lasting influence of my own intellectual work.’ In the Tavistock lectures, Jung remembered, ‘I pumped him about his relativity theory. I am not gifted in mathematics…I went fourteen feet deep into the floor and felt quite small.’” (Atom and Archetype: Pauli/Jung Letters 1932-1958 Intro p xxx).“…a concept that would be the equivalent of the relativity theory with the added dimension of the psyche”“While Jung may have had an important psychological effect on Einstein, the theory of Relativity became the base and starting point for his own thinking about Synchronicity. At several points he seems to have been consciously seeking to develop a concept that would be the equivalent of the relativity theory with the added dimension of the psyche” (Ira Progoff, Jung, Synchronicity and Human Destiny, p 152).“… analogous to Einstein’s famously equality E=mc squared, whereby ‘mind stuff’ could be equated with other entities of the physical world.”“,,, the eminent astronomer, V. A. Firsoff suggested that ‘mind was a universal entity or interaction of the same order as electricity or gravitation, and that there must exist a modulus of transformation, analogous to Einstein’s famously equality E=mc squared, whereby ‘mind stuff’ could be equated with other entities of the physical world.” (Arthur Koestler, The Roots of Coincidence, p 63);For those who know about what brought the two internationally acclaimed figures, Pauli, a physicist and Jung, a psychologist may see the irony with Pauli’s suggestion that we “see double.” This was simply thinking antinomic, complimentary opposites like physics/psychology, left/right, particle/anti particle and so on, like mirror symmetry.Pauli’s emotional problem, drinking and bar room fights may have produced hundreds of dreams. What can we learn from a drunken sailor? The insights offered by Wolfgang Pauli in this area of exploration is certainly a different type of sailing.But Pauli’s symmetry lost out to Bohr’s asymmetry. Jung adopted the asymmetry between physics/psychology. Which means if there is a “u-field” (Pauli preferred to use the term “u-field” rather than the psychological unconscious when discussing the invisible around physicists) perhaps there is something “there” that may be non local.“Bohr was convinced that complimentary was relevant not only to physics but also to psychology and to life itself” (Deciphering the Cosmic Number p 102).As Pauli/Jung collaborated for a “unified vision” (physics/psychology) that included much correspondence, and a cross table of terminology between these two separate fields of discipline, the reader shall find the components in the model above (coincidence game), rather familiar.Nonetheless, there is still much criticism surrounding their work in this area.Koestler who was critical of the Jung Pauli collaboration says, in at least two of his books,“He may have hoped that by joining forces with Jung, they might be able to work out an acausal theory which made some sense of paranormal phenomena. The result, as already said, was disappointing. The upshot of Jung's essay on synchronicity, was a curious diagram on which, Jung says, he and Pauli 'finally agreed'. This is the diagram…“Jung offers no explanation as to how the scheme is meant to work, and his comments on it are so obscure that I must leave it to the interested reader to look them up in the original. One cannot help being reminded of the biblical mountain whose labours gave birth to a mouse. But it was quite a symbolic mouse nevertheless. It was for the first time that the hypothesis of acausal factors at large in the universe was given the joint stamp of respectability by a psychologist and a physicist, both of international renown” (Janus: A Summing Up p 204; The Roots of Coincidence p 100-101).We can note that Koestler has opposite suggestion for another audience:“Why should we shrink mentally from Jung-Pauli’s synchronicity concept as an ‘acausal connecting principle’ when physicists calmly accept the same Pauli’s acausal exclusion principle as a cornerstone of modern science? Why should we be shocked by Jung’s claim that acausal connections might be ‘of equal importance in the universe to physical causation,’ when the laws of probability which lend order to that universe are the prime example of such acausal connections?” (Arthur Koestler, Order From Disorder, Harpers Magazine, July 1974).For the interested reader, Jung does have an explanation for these cross hairs, the “curious diagram on which, Jung says, he and Pauli 'finally agreed'.”And we find much support from tao of physics types, who are experts in physics, quantum mechanics, and better yet, for this area of exploration, quantum metaphysics. For example,he says,“This schema satisfies on the one hand die postulates of mod­ern physics, and on the other hand those of psychology. The psychological point of view needs clarifying. A causalistic ex­planation of synchronicity seems out of the question for the reasons given above. It consists essentially of "chance" equiva­lences. Their tertium comparationis rests on the psychoid factors I call archetypes. These are indefinite, that is to say they can be known and determined only approximately. Although associated with causal processes, or "carried" by them, they coniimially go beyond their frame of reference, an infringe­ment to which I would give the name "transgressivity," because the archetypes are not found exclusively in the psychic sphere, but can occur just as much in circumstances that are not psychic (equivalence of an outward physical process with a psychic one). Archetypal equivalences arc contingent to causal determination, that is to say there exist between them and the causal processes no relations that conform to law. They seem, therefore, to represent a special instance of randomness or chance, or of that "random state" which "runs through time in a way that fully conforms to law," as Andreas Speiser says” (Synchronicity: An Acausal Connecting Principle par 964).Jung continues,“It is an initial state which is "not governed by mechanistic law" but is the precondi­tion of law, the chance substrate on which law is based. If we consider synchronicity or the archetypes as the contingent, then the latter takes on the specific aspect of a modality that has the functional significance of a world-constituting factor. The archetype represents psychic probability, portraying ordi­nary instinctual events in the form of types. It is a special psychic instance of probability in general, which "is made up of the laws of chance and lays down rules for nature just as the laws of mechanics do." We must agree with Speiser that al­though in the realm of pure intellect the contingent is "a form­less substance," it reveals itself to psychic introspection—so far as inward perception can grasp it at all—as an image, or rather a type which underlies not only the psychic equivalences but, remarkably enough, the psychophysical equivalences too” (ibid par 964)See also: Atom and Archetype (pp 56–57, 61, 80, 122, 123,126).Of those who have supported and explained this “curious diagram” include, but not exclusive to:Dr. Marie Louise Von Franz in Psyche and Matter pp 217-218 and pp 304-305.Physicist F. David Peat in Synchronicity: The Bridge Between Matter and Mind p 57.Arthur I. Miller, Deciphering The Cosmic Number: The Strange Friendship of Wolfgang Pauli and Carl Jung, p. 185.Alan Combs and Mark Holland, Synchronicity: through the eyes of science, myth, and the trickster, p 76.In fact the entire theme of physics/psychology as complimentary opposites seem to include just about everyone who has written on the subject.Jung never did give the impression that he was a physicist as he grappled with the bridge between the two disciplines.“Wylie,” that is Phillip, ”Wylie had no other data than Jung’s letters to go on, but he still offered his opinions and reservations. He also corrected some of Jung’s fuzzy theorizing about physicists such as Einstein, Niels Bohr, Max Planck, and others, but he did so in a thoughtful, scholarly manner...Wylie, who was well educated in mathematics and the physical sciences, believed physicists had discovered ‘some formulations which the psychologist would eventually be obliged to consider” (Jung: A Biography p 551).The term ‘consciousness’ when it reaches beyond measured time into unmeasured time requires mysticism and metaphysics. One must be able to, as mythologist Joseph Campbell suggested during his interviews with Bill Moyers, to “look beyond the physical and see the world as a poem.”The “transformation” is the expression. Similar to the title World as Will and Idea, by Arthur Schopenhauer. We must be able to pull all the pieces together and realize that whether it be vague Egyptian symbolism, Greek metaphysics, Far East and Eastern mysticism, or plain ontological discussions, the bridge between mind and matter would appear more evident when doing so.If human perception trying to understand the universe as an the same “idea” as an organism,“Now if we survey the universe, so far as it falls under our knowl­edge, it bears a great resemblance to an animal or organized body, and seems actuated with a like principle of life and motion. A continual cir­culation of matter in it produces no disorder: a continual waste in every part is incessantly repaired; the closest sympathy is perceived through­out the entire system: and each part or member, in performing its proper offices, operates both to its own preservation and to that of the whole. The world, therefore, I infer, is an animal, and the Deity is the soul of the world, actuating it, and actuated by it” (David Hume, Dialogues Concerning Natural Religion).“Today there is a wide measure of agreement, which on the physical side of science approaches almost to unanimity, that the stream of knowledge is heading towards a non-mechanical reality; the universe begins to look more like a great thought than like a great machine. Mind no longer appears as an accidental intruder into the realm of matter; we are beginning to suspect that we ought rather to hail it as a creator and governor of the realm of matter...” (James Jean The Mysterious Universe p. 137, 1937 ed.)As we search the universe, can we find some thing, anything that has any semblance of an “idea”? It is so humongous that perhaps until the BLACK HOLE was discovered, and found to be the best looking representation of an idea of an idea because it contains almost all the data of the universe, the psychophysical parallelism proclaimed its existence.Perhaps we can blame it on the black hole. All of the non existent data, like philosophical monads with infinite configurations of aggregates, monadology, all dimensionless, similar to data is to information, appear as if we are on the inside looking at specific locations. But it is also quite possible that the appearance of an explosion and expanding universe, as physically real and measurable is also inside a massive black hole and that everything is always there, forever.Two astrophysicist, Michael Turner and Rocky Kolb of University of Chicago and Fermi Lab said, after Hubble Telescope came back with images, “Hubble Telescope proves that SPACE is being created faster than the velocity of light” (WGN RADIO Chicago Extension 720 Hosted by Dr. Milton Rosenberg).After emailing both of them toWe become a projection in a third dimension animated re enactment of itself.Thereby, even if we were completely deleted from physical reality, we can be recreated out of nothing.I would submit that for our purposes, a perspective of a “thinking articulate planet” is a useful middle ground for agreement. Although, it is difficult to see how the universe itself can include arguably the best real expression of a neural network, when we look in the right place.