Remo F. Roth

C.G. Jung’s and Wolfgang Pauli’s Dispute and the Development of a Psychophysical Theory

1. C.G. Jung’s symbolic libido term and synchronicity

C.G. Jung (1875-1961), the great Swiss depth psychologist, was a collaborator of the founder of psychoanalysis, Sigmund Freud (1856-1939). In 1913 he broke with Freud since he realized that the latter’s theory was too materialistic and concretistic. In 1911 he stated1 that the term libido does not only mean the energy of the sexual drive but that it can also encompass other drives as for example the hunger drive. Further, in contrast to Freud’s concreticism, he began to interpret libido as a symbolic term. It corresponds to the energy of the unconscious, and especially of the collective unconscious. It appears in dreams and visions in symbolic images that compensate and correct the conscious standpoint. By interpreting these symbolic terms, i.e., translate them into the specific meaning for the dreamer, we can become conscious about the contents of the unconscious and thus correct our standpoint. This is especially true for the contents of the collective unconscious that show in archetypal dreams. They can also correct our scientific standpoint and enlarge it with new insights.

It is this revolutionary idea of Jung that I will use in my paper to show how out of my archetypal dreams (and synchronicities) I developed a psychophysical theory; a theory that describes the processes in a world behind the split between the outer and inner world, specifically between quantum physics and Jung’s depth psychology.

Jung also developed a concept that he called synchronicity2: after an impressive dream sometimes we observe outer events that we feel to be connected to the inner world in a meaningful way. Such synchronicities contain new insights that we should become conscious of. In his synchronicity article the depth psychologist describes an example of such a synchronicity3:


"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 this 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 a golden scarab that one finds in our latitudes, a scarabaeid beetle, the common rose-chafer (Cetonia aurata), which contrary to its usual habits had evidently felt an urge to get into a dark room at this particular moment."

Jung concludes:

“The meaningful connection is obvious enough ... in view of the approximate identity of the chief objects (the scarab and the beetle)."

And he continues:

"It was an extraordinarily difficult case to treat … [She] was steeped in Cartesian philosophy … Evidently something quite irrational was needed which was beyond my powers to produce. The dream alone was enough to disturb ever so slightly the rationalistic attitude of my patient. But when the ‘scarab’ came flying in through the window in actual fact, her natural being could burst through … and the process of transformation could at last begin to move.”

Then he uses the symbolic thinking developed after his break with Freud:

“Any essential change of attitude signifies a psychic renewal which is usually accompanied by symbols of rebirth in the patient’s dreams and fantasies. The scarab is a classic example of a rebirth symbol. The ancient Egyptian Book of What is in the Netherworld describes how the dead sun-god changes himself at the tenth station into Khepri, the scarab, and then, at the twelfth station, mounts the barge which carries the rejuvenated sun-god into the morning sky.”

To recap: the meaning of this synchronicity consists in the fact that Jung's patient was in a shocking manner pointed to the insight, that in her, symbolically speaking, a rebirth myth was constellated that we interpret depth psychologically as a transformation of consciousness. This experience caused a deep affect with the result that she now could abandon her strictly concrete worldview and open up with reference to the irrational, to a symbolic worldview. In this way she could recognize the reality of the world of the unconscious.

2. Wolfgang Pauli, the spin, the antineutrino and his wasp phobia

The theoretical physicist Wolfgang Pauli (1900-1958) is especially known for three important quantum physical discoveries: the exclusion principle or Pauli principle that distinguishes bosons from fermions, space-less force particles (as for example the photon) and matter particles that need space; further the so-called spin as the fourth quantum number; and eventually the neutrino/antineutrino. The latter he postulated out of the blue in a letter to Lise Meitner, the discoverer of artificial fission of the radioactive atom, and her colleagues meeting at the Solvay congress in Brussels with the address “Dear radioactive Ladies and Gentlemen” in December 19304. The postulation of the neutrino/antineutrino was necessary since in the so-called radioactive beta decay of radioactive substance energy disappeared. Since according to Albert Einstein energy is equivalent to mass, the postulation of a new particle solved the problem. Since then we describe the radioactive beta decay in the following way:

neutron → proton + electron + antineutrino

The formula describes the radioactive beta decay in the way that a neutron of the core spontaneously decays into a proton, an electron and the antineutrino. As we have seen, the latter represents the missing mass/energy that restores the energy conservation law; the central idea of physics in general that in every process, energy is conserved, and no energy can disappear.

What shocked physicist in the early twenties of the last century was the fact that the radioactive decay is acausal, spontaneous. There is no mathematical/physical law that could describe it. Thus, in Pauli’s opinion the process leads to new creation and incarnation in the physical world5. The Nobel laureate further realized that incarnation is the main difference of Hermetic alchemy compared with Neoplatonic alchemy (see below). This is why he postulated with the slogan “What is still older is always the newer”6 that Hermetic alchemy should be integrated into an extended physics.

After the postulation of the neutrino/antineutrino and shortly after he had divorced his first wife, Käthe Deppner, Pauli became very neurotic. According to C.G. Jung, neurosis means a splitting off of parts of the conscious human psyche by repression. These parts do however not disappear, but can for example come back in neurotic symptoms as agoraphobia, and other specific phobias: fear of a single specific panic trigger such as spiders, snakes, dogs, water, flying, catching a specific illness, etc. People with phobias specifically avoid the entity they fear.

Wolfgang Pauli developed a wasp phobia. Thus, in the year 1931 he asked C.G. Jung for help, who first referred him to a young student, Erna Rosenbaum. Some time later, Jung intervened and continued psychoanalysis with Pauli. The wasp phobia, however, never disappeared, and up until his death the quantum physicist flew in panic when such a beast entered a room7.

In contrast to Sigmund Freud, C.G. Jung realized that such neurotic symptoms could have   a deeper meaning; and thus that they are not only symptoms that one has to eliminate with the help of a psychoanalytical cure. He realized that behind such neurotic phenomena an as yet unconscious insight and meaning is present that one has to become conscious of.

As Pauli stresses many times, the body of wasps is characterized by its yellow and black stripes. He anticipated that behind the alternate dark and bright stripes there must be a phenomenon that symbolized a conflict, an opposition of two states that were combined by oscillation: black turns into bright, and vice versa. The discussion of the oscillation symbolism represents therefore an important part of their dispute8.

The discussion culminated in an unpublished paper Pauli wrote in 1948 that he called Background Physics9. In it he deals intensely with the oscillation, a topic which appeared very often in his dreams10. As we will see, he was not able to understand the symbolism of the transformation of oscillation into rotation in a modern language.

3. The dreams with the physical-symbolic terms of the magician

In 1934 Pauli married a second time, to Franca Bertram, and ended psychoanalysis with Jung. Then he began to have peculiar dreams11 in which a very powerful inner figure, the magician, began to use clearly defined quantum physical terms, as for example the fine structure constant or radioactivity in a completely different way. Pauli first thought of an abuse of these terms by the dreams; later, however, he realized that he had to interpret these terms in an extended way. He concluded that they were used in a “physical-symbolic manner.”12 This means that they spoke of phenomena different from the physical ones; i.e., of inner, depth psychological facts and processes. Already then, in the early thirties of the last century, Pauli began to anticipate that in fact depth psychological facts were not meant, but that these dreams referred to parapsycholgical/paraphysical processes13. This is one of the reasons why he began a dispute with C.G. Jung that lasted up until Pauli’s early death in 1958.

Pauli’s insight that we need a physical-symbolic language for the explanation of parapsychological/paraphysical events is of utmost importance. In this paper I will develop the Nobel laureate’s postulate further and use expressions like radioactivity and spin in this extended manner. In this way it will be possible to develop a psychophysical theory of the energetic phenomena happening in the “world behind our world” that can be applied in a modern form of shamanist healing and thus serve an empirical confirmation of the theory. 

4. The energy conservation law and complementarity of quantum physics and depth psychology

As did Pauli in the physical theory, Jung14 also believed in the energy conservation law as an unshakable truth; both argued that physical as well as objective psychic energy, the energy of the unconscious, are always conserved. As a logical consequence, Pauli concluded that physical energy cannot be transformed into objective psychic energy and vice versa. Eventually they found that the outer processes of physics (especially quantum physics) and depth psychology are complementary in a similar sense that Niels Bohr defined for quantum physics.

Bohr postulated that we cannot know what matter is. It depends on the observational instrument whether we experience matter as particle or as wave. Both are, however, necessary to receive a complete description of the quantum physical processes. In an analogous way, Pauli stated that if we use external, physical means, we see the physical world and its energetic processes; if, however, we use internal, depth psychological means (as for example dream interpretation), we can observe the inner aspect of nature. It was thus in 195315 that the two eventually wrote in a concurring manner that also in the relation of quantum physics and depth psychology the complementarity postulate is necessary for a complete description of the world.

5. Radioactivity, the Hermetic red tincture and their common attribute of multiplicatio

Pauli experienced many synchronicities. However, in his dreams the magician always replaced the term synchronicity by radioactivity16. We have therefore to find why Pauli’s magician insisted on this replacement. To do so, we must first deal with the quantum physicist’s thoughts about the relationship between physical radioactivity and the most important goal of the Hermetic alchemical opus (work)17, the red tincture (synonymous with the quintessence, the Alexipharmakum, the counter-poison, the medicina catholica, the all-healing essence and the elixier vitae, the life essence) XE "Pauli:radioactivity:comparision with red tincture" . Thanks to his alchemical studies Pauli identified many phenomenologi­cal/symbolic similarities between (physical) beta radioactivity and the Hermetic red tincture18 XE "Pauli:radioactivity:comparision with red tincture" . The most essential of these is the so-called multiplicatio XE "multiplicatio:of radioactivity and red tincture" . In the case of radioactivity this occurs in a destructive radioactive contamination of the environ­ment; the red tincture contains a similar ‘radiation,’ which, however, takes effect in a constructive way. For this radiation the Hermetic alchemists used also the image of the alchemical gold that gilded the surrounding and even the whole universe.

A very essential difference between these two forms of radiation, radioactivity and the red tincture (or quintessence), is that the end product of the Hermetic procedure is created in the psychophysical world beyond the split into inner and outer reality, while according to the hypothesis of physics radioactivity exclusively operates on the physical level. Further, the psychophysical red tincture was the result of a double process similar to the one in Daoism: yang transforms into yin, and yin re-transforms into yang, however with higher order, the Dao.

6. Psychophysical reality (unus mundus) and radioactivity

The magician, and a feminine Chinese figure that was also able to produce magic effects correspond to the energetic principle of the Other world, the unified world of the unus mundus – Jung borrowed the term from the Hermetic alchemist Gerardus Dorneus – that Pauli called psychophysical reality.

Pauli was very strict in his view of natural science. He only talked of the reality of a phenomenon when it was at least indirectly observable. Otherwise, such assumptions, as for example the ones of P.A.M. Dirac about antimatter (see below) are only metaphysical statements that one should avoid in natural science. Thus he defined this hypothetical world behind or even beyond the complementarity of physics and Jung’s depth psychology as “an invisible, potential form of reality that is only indirectly inferable through its effects”19. Together with Jung he tried to explore this world, but however did not succeed, since both believed in the energy conservation law. This means concretely that they missed the insight that physical as well as psychic energy can transform into the magic energy of the psychophysical reality/unus mundus and re-transform into physical and/or psychic energy of higher order (or increased negentropy, as the physicist would call it). This energetic phenomenon I call the twin process and will explain later in this work.

The symbolic terms psychophysical reality (W. Pauli) and unus mundus (C.G. Jung) describe a magic world out of which new creation into our world is possible. Today we call such processes the emergence of completely new energetic phenomena of higher order without any cause—acausal new creation and incarnation. According to Pauli, magic phenomena, miracles, are events that are observable but that we cannot explain with the help of natural laws20. He thus looked for a “third type of law of nature,”21 besides the causal ones of Newton’s and Einstein’s physics on the one hand and the statistically causal laws of quantum physics (that he however did not find). Further, his dreams revealed to him that such processes can even change the above two natural laws22.

A destructive example of such emergence is the so-called Pauli effect, a psychokinetic phenomenon that haunted the physicist. For example, when he approached the accelerator in Princeton23 it began to burn, and was destroyed. Pauli was convinced that a magic power in him himself was the cause of such magic effects24. This is very likely since no one ever found a causal reason for the fire.

Also in his dreams and visions the magician set fire at universities25, especially the ETH, the Federal Institute of Technology in Zurich, Switzerland, where Pauli was a professor. He did not at all agree with the quantum physicist’s inventions as for example the spin. In a dream26 he blamed Pauli for the “objectification of rotation,” the spin, defined as some sort of inner rotation of every physical elementary particle. On the contrary, he asked for a world in which there is no distinction between the physical and the psychic world, between inside and outside and postulated that only “people who know what rotation is” understand this world. Such a demand to define another sort of rotation on the basis of a fully unified world is obvious, since the magician and the Chinese woman symbolize, as I mentioned, the energetic principle of this non-split world, the unus mundus or psychophysical reality behind or even beyond physics and depth psychology.

Synchronicity is a term that connects the inner and the outer world. However, it describes a phenomenon that is observed in a split way, with the help of an inner and an outer phenomenon. In Jung’s example it is the appearance of the scarab in the dream and the relatively synchronous emergence of the rose chafer in the outer world. Jung’s interpretation, the meaning of the synchronicity consisted in the phenomenological equivalence of the two beetles that symbolize rebirth, i.e., a spontaneous change of consciousness that in this way opens to the inner, symbolic world of dreams, visions and synchronicities.

In a general way we can postulate that synchronicity is a complementary phenomenon: we need both, the inner and the outer event, to realize the personal truth hidden in the preconscious knowledge (C.G. Jung) of the collective unconscious. We can further postulate that because of the property of multiplicatio after some time such individual insights will become also new collective truths; the paradigm shift postulated by Thomas Kuhn.

As we have seen, the magician replaces the term synchronicity by radioactivity. Since the magician is a figure residing in the psychophysical world, we can conclude that expressed in Pauli’s physical-symbolic language he means some sort of psychophysical radioactivity defined on the deeper level. We can further conclude that the replacement of synchronicity by (psychophysical) radioactivity is meant to also replace the complementary worlds of physics and depth psychology by this re-unified world, the unus mundus. In this way, the split experience of synchronicity should also be complemented by a phenomenon in which this split is overcome. I will show later that this complement is the so-called twin process that happens during Body-Centered Imagination (BCI) that in the case of disease I call Symptom-Symbol Transformation (SST). It is a magic process that we can regard as a modern interpretation of the shamanistic healing method.

7. The Kappa synchronicity27

When in the early eighties of the last century I dealt with the synchronicity principle, I had a dream in which a voice gave me the task to describe it in a scientific manner. In a further dream I was told that I had to understand what the dream called “synchronous synchronicity.” Obviously some sort of “synchronicity” was meant, in which the two events happened exactly simultaneously28. The dream spoke exactly of what in Pauli’s physical-symbolic language I will call the observation of the inner singular quantum leap that I also call inner radioactivity and the inner radioactive decay. As we will see, it is the energetic background of the above mentioned twin process and the method I developed with its help: BCI and SST.

Before I can explain the energetic of the twin process, we must deal with one of my most important synchronicities, the Kappa synchronicity from 1988:

The first event of the Kappa synchronicity

On March 7th, 1988 I had the following dream:

“I am looking for a new job. The problem with my present occupation seems to be that my small horse ran away. It joined a herd of wild horses, threatened by lions. It is a very dangerous situation for my ‘helpful animal.’ I am looking for my horse in this wild herd, calling its name. To my great astonishment it is called 'Kappa' (the Greek letter K).”

In these times, besides my profession as a psychoanalyst I dealt intensely with quantum physics, especially with elementary particle physics. As an association it occurred to me that "Kappa"—I mean the Greek letter K, which is in German differentiated from K (“Ka”; English “Kay”)—as much as I knew, was the only letter of the Greek alphabet which is not used for the description of quantum physical elementary particles.

At first I was very disappointed about this, because in the previous years I had derived some important physical-symbolic statements (W. Pauli) about some elementary particles. Therefore I hoped to find further properties of elementary particles, which can be used as the common archetypal background of physical and depth psychological phenomena. 

My amplification about the letter Kappa resulted in the following: Kappa is the 11th letter of the Greek alphabet, it comes from the Phoenician expression for "." (point). I knew that number 11 was also the symbol of the union of yin and yang, i.e., the Dao, in Daoism.


I was already preoccupied with the symbolism of the point as a thirteen-year-old boy. Already at the time, I was fascinated with an idea explained by our geometry teacher: the point does not have extension. Therefore our teacher never drew points on the blackboard, but small circles, whose centers marked these points without mass, space or time.

Many years later I discovered in the writings of Marie-Louise von Franz that the circle around an empty center represents the most original God-image29 we know of.

Interpretation of the dream

My helpful horse, Kappa, seems to be connected to a world without mass, space or time, the unus mundus, on the one hand and on the other hand with the original God-image, preconsciously constellated in me. Further, this God-image has something to do with the Daoist yin/yang, which in contrast to physical and psychic energy, complementary to each other, is a bipolar energy concept. This means that as in Daoism the looked-for energetic phenomenon should include a transformation of one qualitative form of energy into the other, and vice versa.

I began to describe this God-image in my manuscript I Cercatori di Dio (The Seekers for God), finished in 1986 and published in 199430. But due to my extraverted work as a psychotherapist, I finally lost the contact with this natural God-image and its synchronistic and psychophysical manifestations. Obviously a very dangerous situation developed, because in fairy tales the hero must never lose the helpful animal, otherwise he dies.

With the help of my associations and amplifications I understood the dream in the above sense, but did not know how I could have lost this God-image. Also, a question remained open: why should my helpful animal been called Kappa, when this letter is not used in quantum physics to describe any elementary particle (while this was my preoccupation in the previous years)? The meaning of the outer event of the synchronicity will answer these questions.

The second event of the Kappa synchronicity

The day before the outer event of the synchronicity, I preoccupied myself intensely with the phenomenon of so-called negative energy. In physics, the terms energy and time are so-called conjugated variables, thus negative energy and negative time belong together. However, in 1928 P.A.M. Dirac31 replaced negative energy by antimatter. As we immediately realize, this was a metaphysical assumption, since antimatter is based on the properties of physical non-observability and on the concept of “invisible holes” in an infinite continuum, Dirac’s “sea of negative energy.” Infinity and non-observability are specific characteristics of many ancient God-images and the invisible hole is, as I mentioned above, even the attribute of the oldest one. This is the deeper reason why Pauli, in a discussion with P.A.M. Dirac formulated the ironic statement: “There is no God, and Paul Dirac is his prophet.”32

On 17 May 1988 on the tramway to my daily work I was musing over this phenomenon of the negative energy of physics and its strange metaphysical background. It surprised me that physics transforms negative energy with the help of a metaphysical hypothesis into antimatter. I asked myself, whether it would not be better to stay with negative energy and the associated negative time.

When the term negative energy came to my mind, I spontaneously looked up. My eyes fell on a man outside. He was dressed in a jogging suit, and on the trousers, from above downward, as largely as possible the word Kappa was written twice33.

I was immediately reminded of the dream about my lost Kappa horse I had to find again, and at the same time I remembered that I did not have any other associations, except that the Greek letter Kappa is not used in quantum physics.

The spontaneous interpretation of the Kappa synchronicity

Then, out of the blue, I was overwhelmed by an idea out of the preconscious knowledge of the unconscious (C.G. Jung), and in me exactly the process happened that Jung described as a result of the Scarab synchronicity in his patient. My consciousness was once and for all changed since I realized: The symbol Kappa has nothing to do with physics, since it transcends it. I had lost the helpful animal, the horse Kappa, since I did not include negative energy into my theory about the psychophysical reality/unus mundus besides the complementarity of physical and psychic energy. This way a transformation of physical as well as psychic energy into negative energy and vice versa becomes possible, and the static complementarity between physics and depth psychology is overcome. The inclusion of negative energy, symbolically seen the horse Kappa leads to a novel God-image, in which in contrast to Pauli’s and Jung’s complementarity an energetic exchange is possible. Since Kappa symbolizes the subtle body, i.e., the psychophysical energetic aspect of the body, the term Kappa appeared on the body of the sportsman. This way we return to Hermetic alchemy and Daoism, which both accept this other sort of energy.

Negative energy would slow down a particle when provided with it; further, increasing velocity would lead to a decrease of its energy34. It is exactly this attitude that forced P.A.M. Dirac to substitute it by antimatter with the help of his metaphysical hole theory. This way he was able to remain within the restrictions of physics. However, the fact stays that negative energy is the necessary background of quantum physics. This means that behind it a “field of energy” that produces physically impossible events must be accepted. As we have seen, Pauli would say that what we cannot explain with the help of physical laws must be magic—as was the Pauli effect. This is why I concluded that we have to re-interpret what physics calls negative energy by the magic energy of psychophysical reality.

Though I did not see this so consciously at the time, with this illumination I started to realize that on a psychophysical level the energy term must be defined as bipolarity. In Return of the World Soul, Part 2 I was then able to go back to the definition of negative energy repressed by physics in the moment when P.A.M. Dirac transformed it into antimatter. As we will see, the re-transformation is especially necessary for the antineutrino.   

8. The Axiom of Maria Prophetissa and its interpretation on an energetic level

We can also derive the necessity of the bipolarity of the energy term by extracting the preconscious knowledge of the so-called Axiom of Marie Prophetissa. In the very beginning of our time a Jewish woman and Hermetic alchemist35 of the 2nd or 3rd century formulated this “almost 2,000-year-old problem” (C.G. Jung)36 as an enigmatic statement:

“One becomes two, two becomes three, and out of the third comes the One as the fourth37. This way the two become one.”38

At the beginning of Return of the World Soul, Part 239 I interpret the Axiom of Maria Prophetissa on an energetic basis. As I show, in a symbolic view #3 means energy. Further, since oneness is reached out of the third, the third and thus #3 and the energy term cannot be this oneness. The energy term must be defined as bipolarity. Besides physical energy there must be another one; what physics calls negative energy and I the magic energy of the unus mundus or psychophysical reality.

9. Radioactivity and the antineutrino on the psychophysical level of the unus mundus

As we have seen, P.A.M. Dirac transformed negative energy into antimatter. If we reverse this process, we return to the original negative energy. This is especially true for Pauli’s antineutrino that he invented to defend the energy conservation law. A further necessary conclusion is that in an extended theory the antineutrino and thus radioactive beta decay belong to the psychophysical background behind or beyond the complementary split between physics and depth psychology. This way, the antineutrino becomes magic negative energy that belongs to parapsychological/parapsychic processes in the unus mundus. Pauli must have anticipated such a magic aspect of the antineutrino since in a letter to Marie-Louise von Franz40 he postulates that we have to include such processes in an extended physics of the future.

When we define the antineutrino on the psychophysical level we can, as I mentioned, in Pauli’s physical-symbolic language also talk of psychophysical radioactivity or the psychophysical radioactive decay, observable in processes on the background of psychophysical reality/unus mundus that I call BCI or SST (see below).

10. Neoplatonic alchemy and Descartes’ distinction between res cogitans and res extensa

We have seen that the Axiom tells us that the energy term must be bipolar. Let us now have a closer look at the last sentence: When the forth is reached, the two become one. To understand this enigmatic statement in a modern language, we need a short overview about Neoplatonic and Hermetic alchemy41. In a first process, the Neoplatonic one, the psyche was extracted from matter and in this way the former could ascend to the spirit in Heaven. Matter was regarded as evil, and died in this process called the unio mentalis; only the good spirit/psyche in the Heaven survived.

This result of Neoplatonic alchemy was the background of a very decisive development in the description of nature, of Descartes’ distinction between res cogitans and res extensa. The thinking function and extraverted sensation became the main functions of consciousness, and feeling and intuition were repressed. The only living “substance” was now the cognitive consciousness, and all matter (even the one of animals) was declared as dead. We can call this process the development of the Logos ego, the scientific ego of cognition on the one hand, and of the materialistic worldview on the other.

11. Hermetic alchemy and the rotundum

In the first process of the Hermetic alchemical opus42 (or the second step of the whole opus), the unio corporalis or coniunctio, psyche has to abandon the spirit in Heaven and descend. In this way, matter is able to ascend, and the two create an intermediary realm between spirit and matter; matter as well as psyche becomes subtle. This intermediary world, the unus mundus (or in Pauli’s terminology: the psychophysical reality), was called the lapis, the stone, or the alchemical gold; it was also represented as the so-called rotundum (the round thing) and by the Seal of Solomon, the double-triadic star.

On the level of consciousness this is the process that we have to follow in the 21st century. I describe it in Return of the World Soul, Part 2: We have to abandon the Logos, thinking and extraverted sensation, the scientific consciousness and enter what I call the Eros ego, a deeply introverted half trance state, in which we observe spontaneous, i.e. acausal phenomena in the “inner aspect of the body,” the subtle body, in the vegetative aspect of our body (see example below). Instead of creation by cognition, the work of the Logos ego, we accept creation by (mere) observation that happens when we enter the Eros ego, the half trance state43.

12. The Hermetic alchemical extraction of the red tincture

Let us return to the Hermetic alchemical opus. As we have seen, the first process of it was the coniunctio or unio corporalis, the creation of the intermediary realm, the re-union of the subtle psyche and subtle matter as a first process. This Holy Wedding (also regarded as the sexual intercourse of god and the goddess) lead to the second process, the extraction of the red tincture or quintessence from this intermediary realm, from the lapis, the Seal of Solomon or the rotundum, and we have seen that this last result corresponded to the life essence, the Alexipharmakum (the counter-poison) and the medicina catholica (the all-healing medicine). All these terms described a magic subtle energy/substance, the subtle body that revitalized the body and matter in general, deadened in the Neoplatonic procedure.

In our time this Hermetic process is constellated anew. I would circumscribe it with the postulate that to fulfill this task we have to return to a worldview complementary to Descartes’, described as the res amans that observes the res intensa; the Eros ego that observes the above mentioned inner aspect of the body and matter in general, the creation of the subtle body.

13. Pauli’s refusal of the Hermetic exchange of attributes and the rotatio, and his dream of the Chinese woman that lets space rotate

Besides the multiplicatio there was a further important characteristic of the Hermetic unio corporalis: in the Holy Wedding of the upper and the lower deified principle—also called the king and the queen, or god and the goddess—in the intermediary realm a process took place that was not yet defined in Neoplatonic alchemy: the exchange of attributes: the king transformed into the queen, and the queen into the king44. This was also shown by the circumstance that Hermeticism provided its last product with hermaphroditic qualities; it was masculine as well as feminine, as for example the denarius (see image). Also Daoism knows of this process: yang transforms into yin, and yin re-transforms into yang with higher order, the state of Dao.

It is an interesting fact that in the comparison of physical radioactivity with the Hermetic red tincture Pauli does not mention the attribute of the exchange of attributes of the coniunctio. The reason is, as we can anticipate, his holding on the absolute truth of the energy conservation law. To him, the yin aspect of energy did not exist, and thus neither a transformation of energy from physical into the magic energy of the psychophysical reality and vice versa was possible. He therefore did not accept a qualitative violation of the energy conservation law45. This is also the reason why he reduced the dynamic bipolarity of Daoism to the static complementarity of the particle and wave principle of physics, Bohr’s proposal, and stated complementarity between physics and depth psychology46. In this moment Pauli hindered the conceptual development of oscillation into rotation, the Hermetic alchemical process that lead to the rotatio of the rotundum, the qualitative rotation of matter/energy through the four states (see below).

This deepest problem of the Nobel laureate was shown in a dream he had in 1952, six years before his early death:


Dream of the Chinese woman who transforms the oscillation into rotation, and like that dissolves space47:


“The Chinese woman walks on ahead and beckons me to follow. She opens a trapdoor and walks down some steps, leaving the door open. Her movements are oddly dancelike; she does not speak but only expressed herself in mime, almost as in ballet. I follow her and see that the steps lead into an auditorium, in which ‘the strangers’ are waiting for me. The Chinese woman indicates that I should get up onto the rostrum and address the people, apparently to deliver a lecture. As I am waiting, she ‘dances’ rhythmically back up the steps, through the open door into the open air, and then back down again. As she does so, she keeps the index finger of her left hand and her left arm pointing upward, her right arm and the index finger of her right hand pointing downward. The repetition of this rhythmic movement now has a powerful effect, in that gradually it becomes a rotation movement (circulation of light). The difference between the two floors seems to diminish ‘magically.’ As I am actually mounting the rostrum of the auditorium, I wake up.”


I have interpreted this dream in Return of the World Soul, Part 248. Here I would like to give a short summary. We realize that one of the most important contents is the Chinese woman, a parallel figure to the magician, describing an oscillation movement that develops into rotation; the process that haunted Pauli. The oscillation movement reminds us of the above mentioned alternate dark and bright stripes of his wasp phobia that showed a conflict, an opposition of two states that were combined by oscillation: bright turns into dark, and vice versa. Thus, presented is the Hermetic exchange of attributes that is only possible when the energy term is defined in a bipolar way; physical energy and the magic energy of the psychophysical reality. In Daoism it is the double exchange process, in which yang becomes yin, and in the same moment yin becomes yang with higher order that means creation and incarnation. The Daoist process as well as the exchange of attributes in Hermetic alchemy corresponds exactly to what I later will call the twin process, in which the singular quantum leap happens, the main process of BCI/SST.

By dancing the oscillations or the up and down rhythm the Chinese anima mundi causes first a rotation of space. Thus, the transformation of oscillation into rotation seems to be an important part of a magic process triggered by the world soul.

In his description of the dream the Nobel laureate mentions the “circulation of light,” obviously a parallel process to the rotation in the dream. The circulation of light is an exercise of the Taoist contemplation process with its goal, the creation of the Golden Flower described in the T’ai I Chin Hua Tsung Chih (The Secret of the Golden Flower)49, which Richard Wilhelm translated into German and published in 1929 together with a comment of C.G. Jung. In this Chinese alchemical treatise, which Pauli knew when he had the above dream50, a contemplation method is described, in which one lets circulate the “light” in one’s own body.

The text in the Golden Flower reads as follows51:

The Light is not in the body alone, neither is it only outside the body. Mountains and rivers and the great Earth are lit by sun and moon; all that is this Light; therefore it is not only within the body. Understanding and clarity, knowing and enlightenment, and all motion (of the spirit), are likewise this Light; therefore it is not just something outside the body. The Light-flower of Heaven and Earth fills all thousand spaces. But also the Light-flower of one body passes through Heaven and covers the Earth. Therefore, just as the Light is circulating, so Heaven and Earth, mountains and rivers, are all rotating with it at the same time. To concentrate the seed-flower of the human body above in the eyes, that is the great key of the human body. Children, take heed! If for a day you do not practise meditation, this Light streams out, who knows wither?52 If you only meditate for a quarter of an hour, you can set ten thousand aeons and a thousand births at rest. All methods take their source in quietness. This marvellous magic cannot be fathomed.” [Emphasis mine]

Before we can continue, I should introduce another novel term: psychophysical nonlocality. Today we know that quantum physics is based on a nonlocal world. This is especially shown by a phenomenon that we call today entanglement. For example, when the spin of a photon is measured, the spin of another one originally intimately connected to the first—remember the Hermetic coniunctio—is instantly also defined. We can only understand this fact by so-called nonlocality. We must assume that 1, there is an “information transmission” with a velocity greater that light, or 2, that the space between the two particles has “dissolved.” In Pauli’s physical-symbolic language I therefore define psychophysical nonlocality: a human can be connected to the environment or even with the whole universe in such a nonlocal way; or as C.G. Jung formulated this fact already in 192953:

“So far as I can grasp the nature of the collective unconscious [psychophysical reality; RFR], it seems to me like an omnipresent continuum, an unextended Everywhere. That is to say, when something happens here at point A XE "Jung:point A hypothesis"  which touches upon or affects the collective unconscious [psychophysical reality; RFR], it has happened everywhere.“

The text of the Golden Flower shows that the Light to let circulate is what I called above psychophysically nonlocal. In other words: in contrast to Pauli’s dream such a collective rotation of the universe is connected to or the effect of the individual exercise of the circulation of light, the inner spin so to speak. The individual circulation of light obviously leads to changes in the whole universe; the above described Hermetic alchemical multiplicatio of the red tincture that connects it to radioactivity. There is thus a possibility of psychophysical nonlocality between the microcosm, the human being and the macrocosm, the universe. Pauli was not conscious of it, since he did not accept the bipolarity of the energy term and the twin process in which with the help of the intermediate product of magic energy of the psychophysical reality physical/psychic energy of higher order is created; a creation and incarnation process, which is only observable in the half trance state of the Eros ego. Pauli did not reach this state; this is why in the dream he is not included into the process.

Rotation is not yet the end of the magic process described in the dream: Next, obviously caused by the rotation and thus as an effect of the singular quantum leap, space is contracted. This means nothing less than the abolishment of the idea of physical space: “Point-space” and “all-space” become identical. Thus, described is exactly the same situation as in the Golden Flower: The identity of the microcosmic human body with the macrocosmic universe, corresponding to C.G. Jung’s Point A hypothesis. In a modern terminology we can say that psychophysical nonlocality of space is reached. Since physical time is only possible with its definition in space—we measure time with the help of motion in space—this concept is also overcome. The space- and timeless psychophysical reality is reached. Since without space and time neither gravity is defined, we also enter a world of gravitationlessness—the subtle body.

We also recognize now, why C.G. Jung’s treatment did not heal Wolfgang Pauli’s wasp phobia: the Nobel laureate was not able to transform the oscillation between the bright and dark stripes into rotation; he was not able to realize the necessity of the bipolar energy term as the precondition for some sort of rotation in the psychophysical world. Neither the depth psychologist nor the Nobel laureate understood the Daoist and Hermetic process, principally because they never doubted the energy conservation law for physical, psychic and psychophysical processes. Thus, Pauli died some six years later without having solved the problem.

The tragedy of Pauli consists in the fact that in another dream he knew the solution. It is the dream of the objectification of rotation that I mentioned above. After criticising Pauli for the invention of the spin, the magician says54: “But you know what rotation is.” Pauli answers spontaneously: “Of course … the circulation of light—all that is part of the basic rudiments.” The magician responds: “Now you’ve got the first key in your hand.”

Possessing the key had meant that Pauli had realized that the process of the transformation of oscillation into rotation and the production of the red tincture meant the same: reaching psychophysical reality and accepting that the radioactive beta decay happens on the psychophysical level. The spin had been replaced by the quality of space-, time- and gravitationlessness of the unus mundus and physical radioactivity by the Hermetic red tincture. In this way “people had known what rotation is,” namely the possibility of influencing the health of one’s body, the world or even the whole universe as a result of BCI/SST55, the creation of the red tincture, psychophysical radioactivity. In this way physics had been extended by magic Hermetic alchemy.

14. The alchemical pelican, the rotatio of the rotundum and the qualitative violation of the energy conservation law

On a symbolic level, Hermetic alchemy did know of such a process. It was demonstrated with the help of the so-called pelican, a very specific alchemical retort. The pelican was closed with a tap and heated on a fire. In this way the liquid in the retort began to boil; the vapour moved in an upwards motion. Then the vapour condensed and flowed back through the two tubes on its side; the downwards motion. This procedure was called the circular distillation56. “By means of the ‘thousandfold distillation’ [the alchemists] hoped to achieve a particularly ‘refined’ result,” “a purification of the human body” that would finally lead to longevity, Paracelsus’ vita longa57. Further, it was believed that the product became more and more subtle; the subtle body, equivalent to the red tincture and the quintessence58, the Alexipharmakum (counter-poison) and the medicina catholica (the all-healing medicine).

Without the two tubes in the retort the vapour had condensed and dropped back into the liquid, an oscillation process. With the help of the two tubes, however, a circulatory process began to develop. In this way the oscillation transformed into rotation. 

The old alchemists still thought in a strictly qualitative way. Thus their opus (work) was thought of being a rotation of matter/energy through the four qualitative states of “earth,” “water,” “fire” and “air.” In the pelican all these four states were included [since “water” and “earth” were sometimes looked at being identical, for example when the substance was a metal (“earth”) in the liquid state (“water”)]; the qualitative transformation through the four elements was attained with the help of rotation, and this procedure lead to the essence looked at as the red tincture and its synonyms.

It is a very interesting detail that the rotation only happened when the two tubes were added to the phial. A similar instrument was the so-called “vessel with breasts.”59. It leads us to the insight that for the successful realization of the rotatio the breasts of a woman were necessary. This detail shows us the anticipation of the Hermetic alchemists that for the production of the red tincture (and its synonyms) the Eros principle was inalienable. As we will see, I incorporate this principle with the help of the Eros consciousness.

Physics, however, and Pauli especially did (and still do) not accept a qualitative transformation of energy. This is why they cannot realize the qualitative violation of the energy conservation law in their processes. They cannot accept that in the radioactive decay energy is transformed into a qualitatively altered state; the state that I call the magic energy/matter of psychophysical reality. As the Pauli effect shows, in the case of unconsciousness of the possibility of such processes, i.e., in the refusal of processes that alter the quality of energy/matter, they become destructive. Thus we look for a method with which we can produce constructive results, and healing.

With the help of my theory we can postulate that such a process exists that I call the twin process, and I will show that it is empirically observable in one’s inside. To succeed we have however first to transform the Logos ego, the result of the Neoplatonic procedure, into an altered state of consciousness, into what I call the Eros ego; the conscious aspect of the Hermetic Holy Wedding. It is a state of half trance, in which one abandons thinking completely and only observes acausal processes in one’s own inside. This is the process that I call Body-Centered Imagination, and in the case of disease Symptom-Symbol Transformation. I will show this process and an empirical example from my experience as a healer in the following.

15. Body-Centered Imagination and Symptom-Symbol Transformation

Science, medicine and psychoanalysis are based on the principle that I called above creation by cognition. They believe that we can only change the world when we realize its causal function, the cause or causes that lead to specific effects. Thus, they argue, we must find the cause and change it to receive different effects. In physics and natural science in general one looks therefore for mathematical laws that describe the situation. Further, we need the initial conditions. When we change them, we can, with the help of the specific mathematical or other causal law, also calculate the changes in the effects. We call this view the mechanistic worldview; nature is like a big machine and by recognizing the laws of this machine we can rule over it.

The ego that behaves in this manner I called above the (scientific) Logos ego. With the help of the thinking function and extraverted sensation it finds on the one hand mathematical laws and on the other extraverted empirical data that fit into these laws. The latter serve the empirical verification of the mathematical law. Since nature is regarded as a big machine working in a causal way, the demand for reproduction of the experiment is decisive.

Also physicians and many healers base their work on the Logos ego. They apply causal methods to cure their patients. The only exception is the shaman, the archaic as well as the modern, that heals with the help of magic. As I mentioned, I regard magic as an observable process that does not follow mechanistic physical laws; that even changes them. This is the core idea behind BCI/SST, my modern application of the creation of the Hermetic red tincture or quintessence.

I have shown that the singular radioactive decay is acausal, spontaneous; there is no mathematical, i.e. causal law for its description. Further, we have seen that it corresponds to the Hermetic alchemical red tincture. We can thus postulate that besides the physical radioactive decay there is some sort of inner radioactive decay on the psychophysical level that is observable.

Further, the singular observation during the so-called measuring act of quantum mechanics is also acausal. This means that one does not know which of several possible results is measured during a singular measurement. The question arises whether there is an analogous measuring act for the observation of inner radioactive decays on the psychophysical level, of the Hermetic red tincture.

We can express the answer as follows: In contrast to the physical measuring process that is fixed in time and space by will, we look for a procedure/ego in which time and space become completely uncertain. We abandon the will-based Logos ego and enter the will-less Eros ego. In a physical-symbolic terminology we could say that the observational ego becomes acausal, spontaneous; as is radioactivity, which is why I also call the Eros ego the radioactive ego.

Abandoning the Logos ego and entering the Eros ego is the most difficult aspect of the procedure described here. It is similar to the one we have seen above in connection with Pauli’s dream of the Chinese woman that lets space rotate and then disappear; the circulation of light. Since in contrast to Daoism we are already too much in the head and should enter the belly brain (Michael Gershon), I turn the process around in BCI/SST: the “light” descends from the head into the back, turns around in the region of the coccyx, and ascends into the front of the belly60; in this way the half trance state of Eros consciousness is reached.

The Eros ego (Jung’s point A) melds with the space-, time- and gravitation-less61 psychophysical reality. Spacelessness means the state of psychophysical nonlocality: what happens in one point of the physical body and/or the psyche has happened everywhere. In the experience of my patients, sometimes this sensation is described as an intense radiation having its source in the belly.

Experience shows that in such a half trance state spontaneously emerging inner images and vegetative sensations—the red tincture, the quintessence, or the subtle body, the diamond body of Daoism or Paracelsus’ astral body—become observable. In a mythological language we can call such acausal events the spontaneous creations of the world soul. She is able to self-fertilize such acausal incarnations without the help of any masculine being. In modern language we would say that causality is absent, and we observe completely acausal phenomena; emergence or Self-organization. Since these phenomena are acausal, “effects” without any “cause,” they are in fact creation and incarnation acts in the world of the body and/or of the psyche; the Hermetic healing life essence, also called the red tincture, quintessence, counter-poison, all-healing medicine. This is the energetic principle taking effect in BCI and SST.

Since such energetic changes are spontaneous, there is no possibility of reproduction; creation of life phenomena with increased negentropy (or higher order) is unique62. This is the reason why the individual and its singular experience returns into the healing process, and the patients begin to heal themselves. They become their own magic shaman.

I call the law behind such creation acts the twin process. In it, in the moment of the observation of the spontaneous inner quantum leap—the old Greeks called this moment the kairos—physical or psychic energy is first transformed into the magic energy of the psychophysical reality and then re-transformed into physical or psychic energy of higher order or increased negentropy. Exactly this process Hermetic alchemists describe with the term of the rotatio of the rotundum. In Pauli’s words we can say that in this way we are connected to an invisible, potential form of reality, the unus mundus that is only indirectly inferable through its effects. Out of this potential reality, by mere observation, inner images, vegetative sensations, and creative thoughts are created; creation by (mere) observation and not by cognition as in the case of science, medicine and psychoanalysis. The process of the observation of inner images and vegetative sensations I will show in the example in the next section. The process of observing the emergence of creative ideas happened in the spontaneous interpretation of my Kappa synchronicity. My experience of 40 years has shown that in this way the creative process can be enormously increased. 

To facilitate the reader in understanding these processes, I give an overview in the figure below: It shows on the one hand the destructive Pauli effect in the case of unconsciousness of the bipolarity of the energy term (as in Pauli’s case); and the constructive effect in BCI. The difference is thus the conscious acceptance of the bipolarity of the energy term and the twin process. The process on the right shows the spontaneous moment in which the meaning of a synchronicity is understood.

16. A patient’s example of Symptom-Symbol Transformation

In the following a patient describes her experiences in a session with me. I would like to stress here that such experiences are deeply individual; in every patient and in every session different processes are observed. It is this unique experience that brings back the individuality of the patient into therapy.

When visiting the exhibition Neue Masche (New Scam) at the Bellerive Museum in Zurich, I notice a macramé, which contains a lot of messy entanglements, a big mess. I sense a very queasy sensation in my stomach.

Since soon after I have an appointment with Remo Roth, we enter Symptom-Symbol Transformation (SST) with the queasy sensation:

As I lie on the treatment couch, Remo Roth keeps his hand on the place in the region of the stomach [RFR: It is the region of the solar plexus corresponding to the manipura Chakra of Tantrism (see below)] where I sense this strange sensation of queasiness.

Remark of RFR: This way the Daoist circulation of light begins. Since we in the West are too much in the head brain, we must reverse the circulation to reach the belly brain (Michael Gershon).

Since the Eros consciousness hands over to the acausal, spontaneous process, it becomes completely will-less. In this way, it is white magic and thus constructive. Forcing such processes by will, would be black magic and destructive.

Remo lets me sense and feel this psychosomatic symptom for a while. Then he says: "I do not know what the term 'queasy' means." Can you express this with a picture or start using the phrase "That's like ..."?

In my case, immediately a picture rises, sensed very corporeally.  I see a bottle and would like to turn away its cover to open it. But the cover rotates back and forth, back and forth, without end, and that very quickly. Spontaneously I express the frantic back-and-forth with my hand and show it to Remo.

Remarks of RFR: At this moment the oscillation movement appears which is at the beginning of the spontaneous transition from the symptom into the symbol, the inner quantum leap. The corporeal image/symbol is a sensation that comes out of the sympathetic/parasympathetic nervous system (in German: vegetative ns). The latter Paracelsus called the Archaeus, the alchemist of the stomach. My patient has entered the magic world of the subtle body.

Remo lets me experience this very uncomfortable back-and-forth motion some time. It becomes now stronger and stronger. Suddenly I feel the two emotions of rage and powerlessness. Thereby the cover disappears. I see now only the rim of the bottle. It becomes wider and transforms into the edge of a funnel. The sensation of queasiness is now only faintly present.

Remarks of RFR: Because the patient (in the half trance state of Eros consciousness) consciously plunges/immerses into the sphere of the subtle body (astral body of Paracelsus), whose expression is the bottle cap rotating back and fourth, in a further inner quantum leap it transforms into a funnel. With the help of the funnel belonging to the subtle body world, the psychophysical reality, the psychic emotions of rage and helplessness differentiate and separate. For the first time in her life my patient experiences that these two emotions are different, and she begins to be able to consciously separate them afterwards.

In the language of Hermetic alchemy we would say that in a spontaneous (acausal) process the red tincture, “inner radioactivity,” the healing essence has been produced. Its healing effect is the differentiation of rage and helplessness.

I realize that I may have allowed my rage/anger to express for the first time, and that it was not suppressed by the emotion of helplessness anymore; by this, “the spirit in the bottle” could escape, so to speak.

Remark of RFR: Actually, in Tantrism the manipura is the chakra of the god Agni, the fire god, who also represents impulsive aggression.

Remo tells me now that his hand had already felt a funnel that intruded deeply into the body in the area of ​​my solar plexus.

Remarks of RFR: Over the past decades, more and more I began to feel that my hand perceives such peculiar sensations. When I discovered that the body can also be experienced via the autonomic sensation (vegetative sensation; RFR), Paracelsus’ Archaeus, I realized that this is a special ability that helps me greatly in my healing profession.

The experience of my "spirit hand" is one of the most impressive discoveries during the last decades. The sensation is as real as that of the physical hand. On the actual physical level, this sensation is not describable. It corresponds to the so-called semina of Paracelsus, the semen of healing effects. He was able to sense this subtle body sensation.

Next Remo tells me that the sight of the macramé’s mess in the exhibition has triggered this very emotion and body reaction of queasiness in the solar plexus.

Remark of RFR: The queasiness in the solar plexus corresponds to the psychosomatic symptom of the unconscious mixing of rage and helplessness. During SST this symptom has been converted into the corporeal symbol of the bottle cap turning back and fourth between rage and helplessness In the physical-symbolic language of Wolfgang Pauli I call this the inner (acausal) quantum leap. Then the subtle corporeal and symbolic process had spontaneously (acausally) continued, and the bottle had become a funnel. The funnel represents the powerlessness/helplessness, in which my patient could not live her rage when she was attacked.

In Tantrism one actually talks of a too wide open manipura chakra. But I want to emphasize that my patient has no knowledge of Tantrism.

Remo explains further that this process was so intensely constellated in me that even his "spirit hand" felt the funnel. SST had the effect that I would be able to realize that there was a lot of anger/rage in me, which was covered up by the feeling of powerlessness/helplessness. Therefore I was not able to live the former. By separating these two emotions, Remo says, I should now be able to express my anger/rage and to act much more affirmatively/decisively/strongly.

This assessment was then confirmed during the following days. I was able to nail a man to his contradictory and evasive/elusive statements with the help of which he always tried to "escape", and show him that we had made some arrangements that have now to be adhered to. I was able to free the "spirit in the bottle", because on the subtle body level I had learned to distinguish my anger/rage from helplessness. I was able to transform the aggression into the decisive behaviour in the relationship with this man.

Remarks of RFR: This and many other experiences of Symptom-Symbol Transformation with my patients showed me that what psychiatry in pejorative sense calls hysteria has a very deep meaning: These vegetative body symptoms are just non-existent in psychiatry, and the patient is therefore regarded as a malingerer. However, with the help of SST it can be used to transform these psychosomatic (and also somatic) symptoms (as well as panic and depressive states) into subtle corporeal symbols on the level of psychophysical reality. With this example I have shown the core of my healing method.

I would like to stress that both Sigmund Freud and C.G. Jung had begun their psychiatric profession with the treatment of so-called hysterics. But then they changed their approach of therapy and developed psychoanalysis, which is limited entirely to the verbal level. The progress of my therapy consists therefore in its ability of the transformation into the non-verbal, i.e., to transfer the symptom into the symbol on the vegetative level (at the level of the psychophysical reality), as it occurs in Symptom-Symbol Transformation.

Already the Hermetic alchemists of the Renaissance had a distinct idea of ​​the process. Thus their maxim: “In stercore invenitur” —in the dirt, we will find it. In this way we find the "alchemical gold", the vegetative symbol, which is created from the prima materia, the symptom.


AaA see Meier, C.A., (ed.)

Dirac, P.A.M., The Quantum Theory of the Electron I, Proc Roy Soc A 117 (1928) 610-624, 1928; II, Proc Roy Soc A 118 (1928) 351-361; Über die Quantentheorie des Elektrons, Physikalische Zeitschrift 29 (1928) 561-563

Enz, Charles, P., No Time to be Brief, A scientific biography of Wolfgang Pauli, Oxford University Press, Oxford, 2002

Fischer, E. P., An den Grenzen des Denkens, Wolfgang Pauli, Ein Nobelpreisträger über die Nachtseiten der Wissenschaft, Herder, Freiburg, Basel, Wien, 2000

Franz, M.-L.v., Creation Myths, Patterns of Creativity Mirrored in Creation Myths, 1978

Jung, C.G., Wandlungen und Symbole der Libido, 1911/192; revised edition as Symbols of Transformation, Collected Works, volume 5 

Jung, C.G., Collected Works, volume 8, Princeton University Press, 1960/1981

Jung, C.G., Collected Works, volume 12, Princeton University Press, 1968/1993

Jung, C.G., Collected Works, volume 13, Princeton University Press, 1967/1983

Jung, C.G., Gesammelte Werke, vol. 13, Walter Verlag, 1978/1993

Jung, C.G., Letters, Vol. 1, Princeton University Press, 1973

Jung, C.G., Wilhelm, R., Das Geheimnis der Goldenen Blüte, Ein chinesisches Lebensbuch, Dornverlag, München, 1929; 10th edition, 1973;

Meier, C.A., (ed.), Atom and Archetype, The Pauli/Jung Letters 1932-1958, Princeton University Press, New Jersey, 2001; abbreviated as AaA

Miller, A.I., Deciphering The Cosmic Number, The Strange Relationship of Wolfgang Pauli and C.G. Jung, W. W. Norton & Company, New York, London, 2009

Pauli, W., Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, volume 2: 1930-1939, ed. Karl v. Meyenn, Springer, Berlin, 1985; abbreviated as WB 2

Pauli, W., Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, volume 4/I: 1950-1952, ed. Karl v. Meyenn, Springer, Berlin, 1996; ab­breviated as WB 4/I

Pauli, W., Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, volume 4/II: 1953-1954, ed. Karl v. Meyenn, Springer, Berlin, 1999; abbreviated as WB 4/II

Roth, R.F., I Cercatori di Dio, DiRenzo, Roma, 1994

Roth, R.F., Return of the World Soul, volume 1, Pari Publishing, Pari, Italy, 2011  

Roth, R.F., Return of the World Soul, volume 2, Pari Publishing, Pari, Italiy, 2012

Stöckler, M., Philosophische Probleme der relativistischen Quantenmechanik, Berlin, 1984,

WB 2, WB 4/I and WB 4/II see Pauli, W., Wissenschaftlicher Briefwechsel, etc.

Wilhelm, R., Jung, C.G., The Secret of the Golden Flower, A Chinese Book of Life, Routledge & Kegan Paul Ltd., London, 8th ed., 1950


1 In his early work Wandlungen und Symbole der Libido, 1911/192; revised edition as Symbols of Transformation, Collected Works, volume 5 

2 Jung, C.G., Synchronicity: An Acausal Connecting Principle, Collected Works, volume 8, §§ 816-946

3 For the following see Jung, C.G., Collected Works, volume 8, Princeton University Press, 1960/1981, § 843 & § 845

4 Pauli, W., Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, volume 2: 1930-1939, ed. Karl v. Meyenn, Springer, Berlin, 1985, p. 39-40; abbreviated as WB 2

5 Meier, C.A., (ed.), Atom and Archetype, The Pauli/Jung Letters 1932-1958, Princeton University Press, New Jersey, 2001, p. 55; abbreviated as AaA

In fact, Pauli wrote of the acausality of the so-called measuring process of quantum physics (AaA, p. 55). Every observation in a quantum physical experiment leads to a result that is not unequivocal; it is acausal. Since the singular radioactive decay is also acausal, I apply Pauli’s (and other physicists’) statement to the radioactive decay. By a “trick” physics transformed the singular acausal decay into statistical causality. Since then quantum physics can describe the decay of the mass of radioactive atoms by statistical mathematical laws. In this way the production of artificial radioactive decay became possible; the by-product of the nuclear bomb and nuclear power plants. Looked for is however the observation of a spontaneous inner “radioactive decay”—Body-Centered Imagination and Symptom-Symbol Transformation (see end of the article). Further information in Return 2, section 6.4.

6 Translation quoted according to Miller, Arthur, I., Deciphering The Cosmic Number, The Strange Relationship of Wolfgang Pauli and C.G. Jung, W. W. Norton & Company, New York, London, 2009, p. 217. Original in Wolfgang Pauli, WB 4/I, p. 386

7 Pauli, Wolfgang, Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, volume 4/II: 1953-1954, ed. Karl v. Meyenn, Springer, Berlin, 1999, p. 254, Footnote 5; abbreviated as WB 4/II

8 See also Pauli, W., Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, volume 4/I: 1950-1952, ed. Karl v. Meyenn, Springer, Berlin, 1996, ab­breviated as WB 4/I, p. 144-147, letter to C.A. Meier from August 1st, 1950. There he combines the frequency symbolism and the wasp phobia with the interruption of the continuous development by discontinuity—the quantum leap in the moment of the singular radioactive decay. Pauli thinks that such a symbolism is also shown in his world-clock vision. To the latter see Roth, Return of the World Soul, Part 2; description in section 6.5 & interpretation in section 6.16.8. 

9 Today published in AaA, p. 187-196

10 See for example his remarks in Background Physics, AaA, p. 187; here Pauli also mentions that this motif lead to a “fear of death.”

11 AaA, pp. 8-12

12 AaA, p. 9: “The fantasies often assumed their own peculiar character by using physical terminology … to express analogies with psychic facts,” and p. 11: “(symbolically interpreted) physical expressions;”

13 AaA, p. 9 & p. 26

14 Jung, C.G., Collected Works, volume 8, § 3

15 See Roth, R.F., Return of the World Soul, volume 1, section 5.4.9  

16 AaA, p. 51: “Synchronistic phenomena (which [the magician] calls ‘radioactivity’)”; p. 135: “The word ‘radioactive’ is used in my dream language to mean the same as C.G. Jung’s term ‘synchronistic’.”

17 Description of Hermetic alchemy see in Roth, Return of the World Soul 1, Chapter 4, and below

18 AaA, p. 40; “A far-reaching parallel” between radioactivity and the red tincture

19 AaA, p. 82

20 Pauli, WB 4/II; p. 405; Letter [1698] from Dec 29, 1953 to W. Heisenberg. He continues with the remark that we should talk of “para-psychic phenomena.” Further he writes that he is convinced that biological emergence is acausal; a meaningful coincidence.

21 “[Der] dritte Typus von Naturgesetzen.“ (Pauli, WB 4/II, pp. 310-311, pp. 335-336 and pp. 387-389) 

22 Pauli, WB 4/I, 1996, p. 316; p. 372. Pauli speaks there of a “self-reproducing figure.” Obviously, it is this figure that can modify physical processes.

23 Pauli, WB 4/I, p. 37

24 Enz, Charles, P., No Time to be Brief, A scientific biography of Wolfgang Pauli, Oxford University Press, Oxford, 2002, p. 150

25 For the following see AaA, pp. 50-51

26 Quoted in AaA, pp. 30-32; interpretation in Roth, Return of the World Soul, Part 2, section 6.16.1

27 Complete description in Roth, Return of the World Soul, volume 2, section

28 For further information see Roth, Return of the World Soul, volume 2 , section

29 In Jung’s terminology the God-image is the individual image of God in man. “The soul must contain in itself the faculty of relationship to God, i.e., a correspondence, otherwise a connection could never become about. This correspondence is, in psychological terms, the archetype of the God-image.”  [Jung, CW 12, § 11] To Jung it is the quaternity; the Christian Trinity extended by the Holy Virgin. On the other hand, in CW 8, § 389, he accepts Paracelsus’ God-image, the “lumen naturae,” the light of nature. In § 390 Jung quotes Paracelsus: “The light is given to the ‘inner man’ or the inner body (corpus subtile, breath-body).” I prefer Paracelsus’ God-image, the subtle body or “inner aspect of the body,” as I call it. At the end the reader may find an example of the experience of the subtle body. Its observation heals disease; Body-Centered Imagination and Symptom-Symbol Transformation.

30 Roth, R.F., I Cercatori di Dio, DiRenzo, Roma, 1994

31 Dirac, P.A.M., The Quantum Theory of the Electron I, Proc Roy Soc A 117 (1928) 610-624, 1928; II, Proc Roy Soc A 118 (1928) 351-361; Über die Quantentheorie des Elektrons, Physikalische Zeitschrift 29 (1928) 561-563; quoted according to Stöckler, M., Philosophische Probleme der relativistischen Quantenmechanik, Berlin, 1984, p. 237

32 Quotation see for example in Fischer, E. P., An den Grenzen des Denkens, Wolfgang Pauli, Ein Nobelpreisträger über die Nachtseiten der Wissenschaft, Herder, Freiburg, Basel, Wien, 2000, p. 66.  

33 The clothes of this company were not well known at this time in Switzerland, therefore I did not know that this was the name of an Italian sportswear company.

34 Stöckler, M.: Philosophische Probleme der relativistischen Quantenmechanik, Berlin, 1984, p. 91

35 Definition of Hermetic alchemy see below

36 AaA, p. 129

37 Jung, C.G., Collected Works, vol. 12, Princeton University Press, 1968/1993, § 209

38 Jung, C.G., Gesammelte Werke, vol. 13, 1978/1993, § 187, footnote 160: „So wird aus zweien ein einziges“. For unknown reasons, the last sentence is missing in the English edition of C.G. Jung’s Collected Works, i.e., in Jung, CW 13, 1967/1983, § 187, footnote 81. Also, though the depth psychologist cites the Axiom several times, this is the only quote (in the original German edition) in which the last sentence is included.

39 Section 6.1

40 Pauli, WB 4/II, p. 327; Letter [1667]

41 A more complete discussion see in Roth, Return of the World Soul, volume 1, chapter 4, pp. 67-98

42 See also Franz, M.-L.v., Creation Myths, Patterns of Creativity Mirrored in Creation Myths, 1978, pp. 239-241. M.-L. von Franz does however not stress the intermediary realm into which the psyche has to descend. Only in this way is matter able to ascend to it.

43 A more comprehensive description see in Return of the World Soul, volume 2, section 6.1.3 and section 6.1.4

44 See Roth, Return of the World Soul, volume 2,  section 6.12.2

45 Since this is a qualitative process, and not a quantitative, it is not measurable with the help of physical means but only as an inner process.

46 Roth, Return of the World Soul, volume 1, section 5.4.8

47 AaA, p. 88-89; Pauli, WB 4/II p. 50; my dream’s title

48 Section 6.16.1

49 See Jung, C.G., Wilhelm, R., Das Geheimnis der Goldenen Blüte, Ein chinesisches Lebensbuch, Dornverlag, München, 1929; I use here the 10th edition of 1973; English translation: Wilhelm, R., Jung, C.G., The Secret of the Golden Flower, A Chinese Book of Life, Routledge & Kegan Paul Ltd., London, 8th ed., 1950. Since the 5th edition of 1957 the German original contains also a second tractatus with the name Liu Hua Yang. Hui Ming Ging, which is not contained in the English translation of 1950. See also CW 13, § 27 and footnote 1.

50 See AaA, p. 29, letter [31P] of June 3, 1940

51 For the following see Jung, Wilhelm, Secret, p. 36; Geheimnis, p. 87

52 On the background of this insight we can perhaps understand why Pauli produced the Pauli effect.

53 Jung, Letters, Vol. 1, Princeton University Press, 1973, p. 58

54 AaA, p. 31

55 Also Pauli dealt with this problem, however the other way round concerning the destructive aspect of artificial radioactivity. In a letter dated August 10, 1954 to his colleague Markus Fierz the Nobel laureate anticipated that quantum phys­ics could be a black mass XE "black mass:quantum physics as"  XE "Pauli:quantum physics:as black mass"  XE "Pauli:black mass:of quantum physics" . He thinks that matter, as a result of its treatment within quantum physics, would take revenge and begin to oppose humanity. He also speculates on how this could happen. With the help of Schopenhauer XE "Schopenhauer:nexus physicus" ’s philosophy he states that besides the ‘nexus physicus,’—‘the outer ligament of the phenomena,’ there could exist ‘a direct effect of the essence of the things per se, thus of the inside onto nature.’ He thinks that Schopenhauer XE "Schopenhauer:Will" ’s Will—in C.G. Jung’s terminology the ‘counter-will of the unconscious’ XE "Jung:counter-will of the unconscious" , and in the terminology of the Hermetic alchemist Robert Fludd ‘the internal and essential impulses that issue from nature herself ‘—is such a ‘nexus metaphysicus XE "Schopenhauer:nexus metaphysicus" ’ beyond space and time, and he states that it is stamped by the fact that it penetrates the essence of all things. Since such phenomena are observable, I would talk of a ‘nexus psychophysicus.’

See also Return of the World Soul, Part 2, Preface and Pauli, WB 4/II, 1999, letter [1864], p.742-747. In BCI, the production of “inner radioactivity” could lead to a constructive compensation to this destructive process triggered by artificial fission.

56 Jung, Collected Works, volume 13, 1967/1983, § 185

57 Jung, Collected Works, volume 13, 1967/1983, §§ 170-189

58 Of course such a process is not possible in the concrete reality. But we must consider that alchemy referred to completely symbolic, i.e. qualitative procedures and was not yet able to observe the concrete processes.

59 Roth, Return of the World Soul, volume 2, section 6.16.4  

60 This way, the “light” describes the shape of #6; thus I call it the exercise of #6.

61 Sometimes dreams of hovering show that the patient has the urgent task of entering psychophysical reality.

62 As also the Pauli effect; Pauli was convinced of this idea [WB 4/I, pp. 586-587].

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