Pauli's (Anti-)World-Clock - A PK-Synchronicity

  Pauli's (Anti-)World-Clock - A PK-Synchronicity.

 1. INTRODUCTION: THE ANTI-WORLD-CLOCK SYNCHRONICITY + PK PHENOMENOM

 In late 2012, I experienced a highly anomalous event while I was elaborating my Infinite Spiral Staircase theory (ISST), in an intense creative and inventive state that lasted more than a fortnight. As I was writing at my desk at night on a stack of white pages and totally absorbed in the novel and innovative concepts I was fathoming (along with adhoc drawings of the concepts, hence the work on paper), at one point in the middle of the night, I looked up and saw that a complex sculpture had formed spontaneously out of the melting wax of my candle, in the bowl of my candelabra. The sculpture was clearly showing an elaborate and perfectly symmetrical hand of a clock, set vertically over the horizontal round bowl filled with melted wax. I immediately recognized its similarity with Wolfgang Pauli’s “World Clock” Dream featuring two round clocks interlocked orthogonally, with added materials: a mound whose top was a human head with an intense regard (that I immediately called ‘the Observer’), and the flaming butt of the wick.

This phenomenon is a case of synchronicity – or meaningful coincidence – that depth psychologist Carl Jung fathomed in 1949 and modeled as a new set of phenomena and processes based on acausality, and which had its roots in “a quality essential to [the psyche], that is, its relatively trans-spatial and trans-temporal nature.” (Jung 2014, 413, pg. 813). Moreover, it is a very rare case of a synchronicity with psychokinesis (PK) or mind-over-matter phenomenon, of which I gave another example in a precedent JCER article on “Synchronicities and Nonlocality.” (Hardy 2023). (….)

Pauli’s “World Clock” Dream

This dream was reported by Pauli in the Pauli-Jung Letters (2014), and Jung devoted a chapter to its analysis in Dreams (277-88). It features two round clocks interlocked orthogonally and sharing a unique but void center. There’s one blue vertical clock and one four-colored horizontal one, on which stand 4 children; the whole structure came at first as a gold ring carried by a flying black eagle. Each clock has 32 partitions (4 x 8). The World Clock has three rhythms: when the hand on the vertical clock has advanced thirty-two times (short rhythm), it moves the horizontal clock’s hand 1/32 degree (middle rhythm). The completion of the 32 degrees on the horizontal clock, circled by the gold ring, is the great rhythm. In his letter to Jung describing the dream, Pauli said this vision gave him “an impression of the most sublime harmony” because the 3 rhythms are interlocked in a base-4 fashion [number 3 into 4], and given the name he gave it, he meant a harmony pervading or ordering the universe.

My large wax sculpture: the Anti-World-Clock

My large wax sculpture showed an inch-long hand of a clock in the shape of a keyhole, set vertically at first on the rim of my candelabra (the bowl itself about 2.7 inches large and 0.8 inches deep, and supported by a tall and thin spiraling pole). Then, in a pool of half-melted wax in the bowl stood at center-left a somewhat conic mound of wax on which is set a funny and expressive head on a slim neck with eyes open (whom I dub “the Observer”) and at center-right, a flame on the still burning candle wick, both set like the 2 centers of an ellipsis. Moreover, the tall sculpture evolved dynamically (as the remaining hard wax kept melting), with the vertical clock’s hand slowly moving down for about 20 minutes but, extraordinarily, in an anti-clockwise way (leftward), which made me call it “the Anti-Clock.” (See fig. 1.) The vertical clock hand, standing on the outside rim of a horizontal round is what made it so recognizable as Pauli’s World Clock, with its (second) ‘center’ being the mound-cum-face with observing eyes. 

 

Fig. 1. Pauli’s “World Clock” dream sculpted in wax in my candelabra, and its adhoc interpretation. (© Chris H. Hardy)

 When it appeared suddenly, fully formed (or rather, when I became conscious of it), I scribbled the phenomenal event and the time, on the margin of the page I was writing on, with a crude drawing of its complex shape. And then, as I kept enthusiastically working on my theory, I gave the sculpture some quick glances now and then and added notes in the margin about where the clock hand was at what time, and its global shape. Finally, as I felt I had completed my night work on the model, I gave my whole attention to the sculpture. I took a blank sheet of paper to draw again the whole sculpture and to make a quick interpretation of its symbolism. Only a few weeks back did I miraculously find the interpretation page with the drawing, shown above, while the other page, within the original theory text, remains untraceable. This is what incited me to make a deeper analysis of this PK-synchronicity.

Here goes about 3/5^th of my interpretation page (with my added explanatory text in square brackets):

Original adhoc Interpretation on October 27, 2012

The Synchronicity of the Anti-Clock + Observer (in the candle)

(While I conceive of the question: Hypotheses as to the role & presence of consciousness (put into play by the arch-anima) in the universe before the Big-Bang.) [Thus I had just analyzed Pauli’s Dream of the Arch-anima teaching him to play piano.]

A. The Observer. A human is sitting at the Center and observing the clock hand (he/she will not change at all).

B. A hand of a clock­­ – in the shape of a keyhole – is set vertically.

- with a slow continuous (but fluid) movement, it starts sliding toward the left.

- the hand of the clock­­ stops its movement (levogyre) exactly horizontally (its shape has not been altered at all).

C. The candle itself is practically all melted – the tip of the candle wick is displaced to the right, in a pool of half-melted wax. The flame is not at center (but maybe [as the] 2d center of an ellipsis).

D. After a long time horizontal (another equilibrium state), the [clock] hand slides down more until it stays immobile again in a vertical but head down position.

E. When the hand reaches below the horizon, the head of the observer suddenly falls (and disappears).

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Read the whole article: 

2025a. Pauli's (Anti-)World-Clock in my Candelabra: A PK-Synchronicity. (Preprint. Subm. JCER-Feb3)

2025b. Pauli's (Anti-)World-Clock in my Candelabra: A PK-Synchronicity. Journal of Consciousness Exploration & Research (JCER), 16(2), 248-284, June 2025.

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Rare types of synchronicities (part 2)

1.4. The Break-up S-y.  

1.5. The Moving S-y.

1.4. The Break-up S-y.

In this case, the highly anomalous event (with an extremely low probability in real life) prods me to take an instant decision about a love relationship, even though I had been unable to solve this dilemma for days.

After living for some time with my new boyfriend in Paris, I left to spend three or four days in my own house south of Paris with a specific intent: to decide whether or not to pursue our now three-month-old love relationship. Yet, past that time, and now driving back to his flat in Paris, I felt confused and upset because I hadn’t been able to make up my mind.

At one point, on the highway, I abruptly realize I’ve been at a slow truck pace, following one along the truck lane for a moment already (despite the highway being mostly clear, and the fact I usually drive on the speed lane); and what’s more, there’s a huge name written in black across the whole width of the truck’s white back door – the exact family name of my boyfriend, an unusual and long foreign name at that.

After a first moment of utter bewilderment (at the extremely low probability of such an occurrence),    I now become aware I’m “stuck behind the truck” – moving at a speed (or ‘energy’) much lower than my usual one. My psyche immediately translates: My energy is lower, my creativity and independence is null; I’m ‘stuck’ in the relationship. Then, decision: “Let’s do something. Let’s overtake that truck (relation)!” This insight took hardly two or three seconds, while I must have been debating with myself for several minutes behind the truck, unaware (in my conscious) there was a name on it. Then  I get in higher gear and speed up to overtake the truck. While doing so, I immediately experience an immense sense of relief and liberation, while I feel I’m being myself all over again. Because, at the very moment of the decision and symbolic action, I had solved the dilemma and had already gone through the breakup process. (The subsequent discussion with my boyfriend, explaining my decision, will only be a formal ending; as far as I’m concerned, the inner process is already completed.)

 This instance is impossible to explain by a mere random coincidence, which some could evoke with the scarab event. (The three days of inner debate, the exact name, the stress of not having taken a decision yet, even though I’m going to see him soon…). Note that the appearance of the name is a Type-1 synchronicity, but it is just a part of this complex synchronistic phenomenon.

In this elaborate S-y, we see how my higher Self, endowed with a wiser and more global outlook on my conscious life, manipulates events in the 4D world in order to send me an unmistakable message, a sign that suddenly makes me aware of a higher priority in my life – that of my creative and high gear dedication to research and writing; the higher aims and aspirations

of my soul, who cannot thrive when held down by confused emotions. (Had it been a dream, I would have interpreted it with the same ease that I grasped the symbolic event on the road. However, this was not a dream, and this is most remarkable.) It shows the Self does have the capacity to actually bend and reorganize ‘outside’ events, objects, and to manage object-space-time frames with exquisite timing. I thus propose to add a Type-4 S-y, namely the correspondence between a mind (psychic state) and an obviously tinkered actual external event, meaning-laden (thus a Type-4 mind–PK-event S-y).

Moreover, this S-y illustrates very clearly the Self coming to the foreground and taking over the reins. As I’ve have repeatedly experienced it (and spent a lot of time analyzing it in my books),our own Self has the capacity to interfere in our lives – giving us warnings through precognitive dreams; speaking to us via the voice of our Daimon (the inner voice); helping us avoid accidents, or minimizing them, through drastic actions (as I recount several examples of these interferences in Living Souls).

 

 1.5. The Moving S-y.

In this case, I produced, with just a few hours of a visualization on my intent, a solution to a serious problem, by triggering a complex S-y. In brief, I bent the odds with a strong intent.

 I’m in my late twenties, and in a dire financial situation with my boyfriend Pat. We have just three days left to leave and empty our Paris flat – all our stuff is already in boxes, but we have no money to pay for a mover or even a hauling truck (it wasn’t possible to rent one in these times). Sitting on the carpet in the morning, we have again gone through all possibilities, and reviewing all our acquaintances for some possible help, to no avail. I suddenly have an idea, and it grows into a full-fledged plan in a matter of minutes. It goes like this: “I know I’ve had incredible synchronicities while hitchhiking on the road…

I’m going to hitchhike on the périph (the highway turning around Paris), always full of trucks, and hopefully the truck driver giving me a lift could help with the moving.” As I’ve to visit again the real estate office in A, the northern suburb where is our new rented flat, I’ll use the occasion to do so.

I build up my intent with a strong visualization on finding a nice truck driver while hitchhiking; and by mid-afternoon, I get into action and take the metro up to the nearest access to the highway, on Porte d’Auteuil (a chic quarter). There are only six exit points, called Portes (gates) to get to my appointment. (That leaves me just about 15-20 minutes to get acquainted and persuade the driver to help me – that’s going to be tough!) Now standing at the entry to the northward access ramp, I’m raising my arm and thumb out for a lift. But looking around me, I see a medium size truck stopped at the curb on a side street leading to the ramp, with the driver, his window down, looking at some papers over his wheel.

I’ve a strong intuition and walk toward the guy.

“Are you going to take the périph toward the north by chance, passing by the A Porte?” 

“Yes, as soon as I’ve figured out something!”

“So, you can give me a lift to there?”

“Okay, come in!”

Meanwhile he folds his papers, and starts the engine. After saying hello, I present myself as a writer (I’ve not published anything yet, but I’ve loads of manuscripts, and that’s how I feel myself to be). He tells me he is a merchant at Les Puces (the Flee market, open on weekends, Porte de St-Ouen, top north, an exit situated after A).

While we drive, I exclaim “Your truck, that’s what I really would need! I’ve to move my stuff to A, and I’ve no money for a mover!”

Says he: “Oh! Look, Sunday, I’ve to go to the Flee market early morning; I could help you move your stuff an hour earlier… say 6am.”

“You would do that, really?”

“Yeah, sure, I can Sunday.”

“That would be really great! Oh, look, we are already getting there, where I go down.”

He gets on the exit lane and stops farther at the curb, and I give him my address. That Sunday, while waiting on the pavement in a chilly dawn with most of our boxes piled up, I couldn’t help but sensing some stress in my still incredulous boyfriend, knowing that was our last day to move out. Yet the merchant came and we transferred our boxes in his truck! By the time we had stacked all of these in our new flat on the third floor (and he helped us do that), the first cafés had opened, and the only thing we could offer our so helpful companion was a coffee.

  Let’s break down what was implied by this Moving S-y.

(1) Consciously building the intent for a few hours (with visualization); (2) Unconsciously triggering an encounter with a benevolent and selfless person; (3) and planning the precise time and space coordinates to meet him. In other words, my Self concocted a S-y and coordinated it! And my Self did that in line with my intent and need. We thus have a complex Type-4 S-y. Yet something is missing: How is the Self able to find the right person in the first place, and know at which exact time he’ll be at a place where I’ll be hitchhiking? How can the Self manage all possible mishaps and delays one way or the other? Of course, he was stopped at the curb, and that did allow some time adjustments, because, being attractive, my usual waiting time on a road for a lift was of the order of a few minutes.

Finally, addressing some questions from the Devil’s advocate: Why do I attribute it to my Self and not to my own conscious psi? Because both the encounter and its timing were driven unconsciously. And why not invoke spirits and angels? Because our Self is our guardian angel and belongs to the divine realm, and it’s crucial we understand that. (Discarnate spirits could have helped too, but our Self (syg-field) is branched on our brain and body, thus able to influence directly our actions and their timing.)

In this instance, we see with unmistakable clarity the full scale of the integrated relationship between our ego (the conscious) and our Self in the HD. Our Self has access to HD capacities, due to syg-energy’s properties. Its faster-than-light (FTL, or tachyonic) speed allows for instant Self-to-Self communication at a distance (unconscious); moreover, being beyond space and time, the Self has access to all time and space coordinates. In other words, telepathic contact, clairvoyance and precognition are intrinsic capacities of our hyperconscious Self. The Self can thus find the perfect person, empathic enough to help me. This is why the degree to which a person develops consciously their psi capacities depends on their inner harmonization with their own Self. 

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Look for the other 2 posts within label SYNCHRONICITIES “Rare types of synchronicities” (2025)

Read the full article on Academia-edu: https://independent.academia.edu/ChrisHHardy/Papers

2023a. Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers With Spacetime (preprint, Subm. to JCER 6May) 

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Rare types of synchronicities (part 1)

1.1.The Vulgate Angel-of-Libraries S-y.   1.2. The telepathic Crosnes S-y.  1.3. The clairvoyant Handbrake S-y, itself nested into a larger Example-S-y.

 Let’s assess some telling examples of synchronicities (S-ies), knowing that only the type-1 Jung cites are now labelled such, while the other types are precisely called for what they are, that is, psi phenomena. The perfect example of such Type-1 synchronicity (S-y) showing a “coincidence with a simultaneous, objective, event” would be Jung’s own striking Golden Scarab S-y experience.

Jung’s patient in analysis was recounting him a dream about a golden scarab, when suddenly a scarab with golden hues flies into the clinical room by the open window. The scarab being an Egyptian solar symbol signifying renewal, this S-y definitely has an archetypal character.

However, the main feature of S-ies according to Jung is their potency and numinosity. In this specific clinical case, Jung’s patient had been hopelessly stuck in her treatment while blocking all attempts at initiating a constructive therapeutic process. The astounding synchronicity led to an in-depth exchange, centered on this event. By collapsing the communication barriers, it triggered the onset of the transference process and thus the therapeutic process (hence the numinosity of the scarab ‘renewal’ symbol).

Let me now analyze some of my most challenging S-ies, as I’m prone to experience them on a regular basis.

1.1. The Vulgate Angel-of-Libraries S-y.

The Angel-of-Libraries is a type of S-y that makes us discover exactly THE reference or text we need in order to pursue a given study or reasoning; it is a very common type of S-y befalling sensitive researchers and writers, and it abounds in my life. Generally, this type of Aol S-y is an incitement and guidance on the path/study we have chosen, and sometimes a problem solver. In the Vulgate case, I fell on this name by chance three times in half a day. 

(1) The first time, as I was working during the night on an article, I came to study specific extracts in Jung’s Psychology and Alchemy, when I saw an unexplained mention of “the Vulgate” and wondered what was this text, although I recognized a Latin root meaning “lay, common”) and just kept reading.

 (2) The next day, for my morning reading, I started a book by Jean Markale on Merlin (1995), when I was startled to find another unreferenced mention of “the Vulgate” in the passage on the Huth-Merlin ancient text, so obscure it only aggravated my frustration. 

(3) Later that day, on sipping some coffee after lunch in my armchair, I indulged in a game that consists in picking up one book intuitively; then I would just close my eyes and open it at random while thrusting one finger by chance on the double page – for an inspiring read or else for a divinatory say. (These last years, I have had an array of Jung’s books, all of which thoroughly read and annotated, and enormously thick, displayed on the table near my reading armchair, and they are generally the ones I choose.) The book I picked was again the densest, 700+ pages, Psychology and Alchemy; my finger pointed to a senseless name (“Melchior”) in a title, and so, in a breach of protocol, I thrusted my finger a second time on the same double page and fell right under “of the Vulgate” – this time within a sentence referring to Catholic priests, that clarified that it was the erudite name of the “common” missal text, translated from Latin.

(4) As a crown to this Vulgate S-y, another feat of the Angel-of-Libraries occurred while I was working, some months back, on a first version of this article on S-ies, one which incited me to include it in my examples. I had written at the time: “It so happened that I fell by chance, just yesterday, on the book page on which I had recounted this S-y and where the third instance occurred, and thus I have all precise timings and books references written down!”

 This Vulgate Aol S-y is far from transcendent, but it is a modest example of how the Angel – who is none other than one’s own Self, works. In this case, boosted by my desire to know what was the Vulgate, my Self/unconscious provides me with text that includes it, until the third one gives me the answer. Then, two and a half years later, as I intend to again tackle the S-y phenomenon in depth, it reminds me of this instance.

 1.2. The telepathic Crosnes S-y.

A telepathic interaction during sleep (but not a dream per se) provides me with the exact answer to a friend’s tip-of-the-tongue problem, on the morning before meeting with her.

 I wake up one morning repeating a word in my mind that doesn’t mean anything to me – “crone”; it’s not a dream dealing with ‘crone’, it’s just one word filling my mind, repeating itself. I’m baffled and try to think of any association or memory, to no avail. But bizarrely, I can’t get rid of this word, it obsessively fills my mind. In the afternoon, I’ve a couple of friends, Sylvie and Hughes, who are coming to visit me. I’m so perplex about the strange occurrence that, as soon as we have settled to talk, I recount it to them. “Not only I have no idea what this name means, but it won’t leave me alone!” When I utter the name “crone” Sylvie jumps in her seat and turns to her husband, exclaiming “Des crosnes! That’s the name I couldn’t remember yesterday, Hughes!” Then, to me: “I had it on the tip of the tongue, and kept searching and searching for it – it drove me mad.” She corrects my spelling, yet the two words have the exact same pronunciation; then she explains they were the sturdy and cheap vegetables people in France used to eat during WW2, the Chinese artichokes, when they had nothing else; it was such a disgruntling vegetable that it had totally disappeared afterwards.

 This S-y is of a paradigmatic import, because it shows a mind-to-mind connection and exchange happening (with astounding precision) between two unconscious. My friend S is unable to consciously recall a name, despite trying for a while, but she can describe the vegetable thoroughly, thus the name is stored in her unconscious; meanwhile, I get this unidentified name on waking up, thus it was emerging from my unconscious (the sleep state), whereas it was unknown to my conscious. My unconscious and that of S are thus in communion, exchanging some information at the very least; but I’ve ground (through other experiences) to postulate that it is a full exchange of semantic (meaning-creative) energy at large (feelings, images, ideas, etc.). And this happens before we are due to meet in the afternoon. My unconscious is thus able (1) to

acknowledge that S had a fit while unable to remember the name; (2) to learn this new name’s pronunciation; (3) to forward it to my conscious right on awakening, as a sure way for my conscious to get it. And this unconscious-to-unconscious exchange proves that the unconscious is capable of complex mental operations. Something that contravenes a basic foundation of the (still preeminent) cognitivist paradigm, which considers thought as produced only by the conscious mind, and this mind to be limited to the 4D brain (thus forbidding any distant exchange of information such as psi and specifically telepathy). Yet, Henri Poincaré, the most preeminent physicist and mathematician of the generation preceding Einstein, yet his contemporary – and the pioneer of chaos theory and the inventor of the concepts of 4D-spacetime, imaginary numbers, and retrocausality – had proposed the concept of an unconscious mind. Poincaré deemed the “subconscious ego” intelligent enough to be able to discover new mathematical functions and, after a period of “incubation”, to pass the information (i.e. the complete equations) to the conscious mind – the very way he had himself discovered a new class of functions. (See Science and Method, Chapter 3, published posthumously in 1913). Poincaré had several instances of such “illuminations” or “intuitions” surging in his daily life, and he made there an analysis of the process.

1.3. The clairvoyant Handbrake S-y, itself nested into a larger Example-S-y.

(The need to find an example of intuition triggers unconsciously the Example-S-y.)

In S-ies, it is usually an event happening to us that brings the message to our conscious mind. But here is a more complex process, where the unconscious clairvoyant knowledge of an immediate danger triggers a memory working as an alert. Furthermore, this whole experience happened to me about a dozen hours after reading the email of a referee asking for real-life examples to add to my submitted paper on intuition for the next Psi Meeting in Brazil in 2006. So that we have a second and encompassing S-y in the sense that the first handbrake S-y is itself response to the need to find an example of intuition. Among the five types of intuition I had

listed, one was “Sensitivity to the state of distant systems (clairvoyance)” – and the handbrake experience fitted it. Although it wasn’t a conscious intuitive sensing, it was definitely an unconscious knowledge of an immediate danger emerging into the conscious stream. Thus, example-S-y instantiates a coincidence between a psychic state (the perceived need of an example) and an event responding to the need (the handbrake S-y).

  Driving back home on a Brazilian highway after a journey, the night had fallen and I felt cold. I had wanted since a while to take a sweater laying on the back seat, but had to wait for a large enough space on the side of the road to stop safely.. I pulled the car on the side, got into neutral gear, and secured the handbrake, then turned on the light inside the car. I was now bending as much as I could in between the two front seats, searching through the stuff that was on the back seats, not finding my sweater. So finally I managed to get my body halfway through the opening between the seats, and was moving stuff, when a sequence of a film I had seen on TV not so long ago, passed through my mind. A girl and her grandfather were trying to get a bear out of a zoo cage, into a cage tied to their pick-up.

The girl was at the driving wheel, her back to it in fact, when she was startled and her jolt unfastened the handbrake – and the car started to move forward down the slope. I saw that specific sequence, and then, with a close-up, (jumping forward in the film) her saying something like "I'm sorry", because not only the bear had run out but her grandfather was badly hurt. That close-up repeated itself. When suddenly, on the second "I'm sorry", with the girl meaning "the handbrake got unfastened"... I had the idea of looking toward my own handbrake... which was now pulled only halfway, and then I realized MY car was moving slowly forward – down the slight slope, heading toward the ridge and bushes.

 In this example, we can see easily how the unconscious triggers associations until the images are strong enough for the message to emerge to the conscious mind. My Self (the global subject of both the unconscious and the conscious according to Jung) was aware of the car sliding, and searched my whole syg-field, my memory, for something that would bear a similar message. What's more, I'm not even sure if, in the film, it was the handbrake, or the gear, that the girl pushed with her back when she jerked. But in my daydream, she was sorry about the handbrake. And I needed to repeat that close-up two times in order to finally think about my own handbrake. On a lighter note: while providing me with a stunning example, my Self controlled quite well the danger level, given I would’ve been startled anyway when my car, and that was all the danger there was, bumped on the grassy outcrop! 

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Look for the other 2 posts within label SYNCHRONICITIES “Rare types of synchronicities” (2025)

Read the full article on Academia-edu

https://independent.academia.edu/ChrisHHardy/Papers

2023a. Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers With Spacetime (preprint, Subm. to JCER 6May)

 

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The DEEP REALITY fathomed by Jung & Pauli

 

While the phenomenon of synchronicities is widely known and routinely experienced by numerous people – as meaningful coincidences seemingly springing spontaneously in their lives – it still defies a proper integration in both cognitive psychology and physics. This is due to the fact that it contravenes Einsteinian physics laws, notably the locality principle of sequential causality and the obsolete assumption of a local mind restricted to the 4D-brain’s biochemistry and biophysics.

This discrepency, as we know, is a basic problem met by all psi capacities, which are mental ones and instantiate nonlocality – connections at a distance both in time and space, without material causality such as an EM signal. Nonlocality has indeed been proven in the entanglement of particles by the conclusive experiments conducted by Alain Aspect in 1982-84, which moreover demonstrated a Faster-than-light (FTL) speed. These were designed to test the “EPR paradox” – a thought experiment that Einstein, Podolski, and Rosen proposed in order to disprove the QM predicate that particles could remain correlated and entangled at great distance. Moreover, Einstein was a proponent of the idea that “hidden variables” (e.g., yet undiscovered deterministic forces) were keeping the universe ordered, thus barring the quantum indeterminacy and probabilistic behavior postulated by QM. Following Aspect experiments, the entanglement of particles precluded any explanation based on classical (i.e., local) signal transmission by spacetime. Markedly, when one of the particles was bounced on the moon, the distance between the two entangled particles was so great that the exchange of information was proven to be at 10,000 times C and established that the “weirdness” of quantum processes is real, and not just apparent.*

Interestingly, it is at 74 years of age that the Depth psychologist Carl Jung fathomed and modelled a whole new set of phenomena and processes based on acausality and meaningful simultaneous occurrences, which he called synchronicity.

The threefold definition that Carl Jung gives of synchronicity (in his 1952 namesake book) covers what psi researchers call “informational psi” except telepathy. Having defined synchronicities as “The coincidence of a psychic state in the observer and an outside event (Synchronicity 1960, 110 & 25), Jung then lists three types of coincidences: (T-1) with a simultaneous, objective, event; (T-2) “with a corresponding (…) external event taking place (…) at a distance, and only verifiable afterward” (thus clairvoyance); and (T-3) “with a corresponding, not yet existent, future event” (thus precognition). And the examples he gives are mostly spontaneous cases of precognition and J.B. Rhine’s early experimental psi research.

Let’s note that, with this definition, Jung was thus attributing not only to synchronicities, but also to psi phenomena, the same set of ‘acausal’ dynamical processes and laws, namely an independence from time and space, and was signaling their belonging to some other dimension of reality than the 4D material and spacetime one. Besides, he thought that synchronicities involved an archetypal (thus symbolic) content. While the symbolic content, in itself, is far from intrinsic (as we’ll see in my real-life examples lacking any), they mostly clearly imply the Self (soul, Atman) that Jung deemed as belonging to the archetypal dimension (as distinct from spacetime).

Indeed, Jung’s major breakthrough with synchronicities was to posit them as acausal, “transtemporal” and “trans-spatial,” in the same way he postulates the Self (the transcendent subject of the unconscious) and psychic processes to be. (The Structure and Dynamics of the Psyche 413, pg. 813) Commenting Rhine’s findings that accruing the sender-receiver distance (in telepathy tests), or even asking the subjects to predict the order of test cards (a “time displacement” used to study precognition) didn’t impede the positive results, he writes (1960, 17-8): “In these [experimental] circumstances the time factor seems to have been eliminated by a psychic function or psychic condition which is also capable of abolishing the spatial factor.” Then he goes on deducing that psi rules out any explanation in terms of energy (since there is no decrease of the effect with distance), and therefore psi “cannot be considered from the point of view of causality.” Let us specify that it does effectively rule out any electromagnetic (EM) energy or force, but not quantum processes that are known to exhibit nonlocal properties and retrocausality (see Costa de Beauregard, 1975; Peat, 1987; Hardy, 2017), nor an unknown type of energy such as the hyperdimensional syg-energy that I postulate.

Some experiments also showed that psi was functioning despite strong electromagnetic shielding such as the ocean depth or Faraday cages. As I have argued (Hardy 2017, 2000), the bulk of experimental psi data buttresses the fact that psi works nonlocally, being non-dependent on spacetime parameters or EM waves (although these may possibly act as contingent or reinforcing factors).

 

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Look for the other posts within label SYNCHRONICITIES “Rare types of synchronicities” (2025)

Read the full article on Academia-edu: https://independent.academia.edu/ChrisHHardy/Papers

2023a. Synchronicities & Nonlocality: How Our Hyperdimensional Self Tinkers With Spacetime (preprint, Subm. to JCER 6May)

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