Jump to navigation Jump to search This article is about the philosophical concept. Carl Jung, which holds that events are «meaningful coincidences» if they occur with no causal relationship yet seem to be meaningfully related. Jung used the concept in arguing for the existence of the paranormal. A believer in the paranormal, Arthur Koestler wrote extensively coincidence synchronicity in his 1972 book The Roots of Coincidence.
Jung coined the word «synchronicity» to describe «temporally coincident occurrences of acausal events. How are we to recognize acausal combinations of events, since it is obviously impossible to examine all chance happenings for their causality? The answer to this is that acausal events may be expected most readily where, on closer reflection, a causal connection appears to be inconceivable. The culmination of Jung’s lifelong engagement with the paranormal is his theory of synchronicity, the view that the structure of reality includes a principle of acausal connection which manifests itself most conspicuously in the form of meaningful coincidences. ESP, or the fact of meaningful coincidence, as a phenomenon of energy.
This makes an end of the causal explanation as well, for «effect» cannot be understood as anything except a phenomenon of energy. Synchronicity was a principle which, Jung felt, gave conclusive evidence for his concepts of archetypes and the collective unconscious. Even at Jung’s presentation of his work on synchronicity in 1951 at an Eranos lecture, his ideas on synchronicity were evolving. 25, 1953, in a letter to Carl Seelig, the Swiss author and journalist who wrote a biography of Albert Einstein, Jung wrote, «Professor Einstein was my guest on several occasions at dinner. Following discussions with both Albert Einstein and Wolfgang Pauli, Jung believed there were parallels between synchronicity and aspects of relativity theory and quantum mechanics. Jung believed life was not a series of random events but rather an expression of a deeper order, which he and Pauli referred to as Unus mundus. This deeper order led to the insights that a person was both embedded in a universal wholeness and that the realisation of this was more than just an intellectual exercise, but also had elements of a spiritual awakening.