Short overview of my book Return of the World Soul (2011/2012)

© Copyright 2012 by Remo F. Roth, Zurich, Switzerland

A_MyDevelopmentSinceCercatoriDiDioV2 22.07.2014 11:57:00 1

My epistemological progress since I Cercatori di Dio:

the content of Return of the World Soul

Remo F. Roth, PhD, Zurich

1. THE MISSING TOPICS IN I CERCATORI DI DIO 2

2. NEOPLATONIC AND HERMETIC ALCHEMY, AND THE SUBTLE OR VEGETATIVE BODY 2

3. LOGOS PHILOSOPHICUS AND LOGOS SPERMATIKOS, PHYSICAL AND MAGIC ENERGY 3

4. PSYCHOPHYSICAL REALITY AND THE PAULI EFFECT 4

5. THE HERMETIC ALCHEMICAL RED TINCTURE AND RADIOACTIVITY ON A PSYCHOPHYSICAL LEVEL 4

6. PSYCHOPHYSICAL REALITY AND THE ‘INNER RADIOACTIVE DECAY’ 5

7. MARIE-LOUISE VON FRANZ AND THE VEGETATIVE BODY (SUBTLE BODY) 6

8. THE PHYSICAL-SYMBOLIC USE OF ‘RADIOACTIVITY’ BY PAULI’S INNER MAGICIAN 6

9. THE TERM ‘RADIOACTIVE DECAY’ IN A PSYCHOPHYSICAL LANGUAGE AND THE EROS EGO

COMPLEMENTARY TO THE LOGOS EGO 7

10. THE CREATION OF THE SUBTLE OR VEGETATIVE BODY 7

11. ETERNAL TIME, LINEAR TIME, AND REINCARNATION 8

12. PAULI’S SPIN AND THE DAOIST EXERCISE OF THE ‘CIRCULATION OF LIGHT’ 8

13. PSYCHOPHYSICAL NON-LOCALITY AND THE CABBALIST ISAAK LURIA’S TIKKUN 9

14. THE RADIOACTIVE BETA DECAY AND THE VIOLATION OF THE ENERGY CONSERVATION LAW 9

15. THE ‘DEATH OF THE NEUTRINO’ AND THE CREATION OF INCREASED NEGENTROPY (HIGHER ORDER

OF ENERGY) 10

16. THE SELF-FERTILIZATION ABILITY OF THE WORLD SOUL (PNEUMA) AND THE CREATION OF ENERGY OF HIGHER ORDER IN THE TWIN PROCESS OF SST/BCI 11



1. The missing topics in I Cercatori di Dio After our intense discussions in the year 1989 Marie-Louise von Franz had accepted that besides C.G. Jung’s quaternity there is another God-image1, the Seal of Solomon (see MLvF’s Premessa in I Cercatori di Dio). It seems to be the God-image that is constellated in scientists, especially in physicists. It was deeply constellated in Wolfgang Pauli, as many of his dreams show. Since I also dreamed very often of the Seal, I knew that I had to continue the research into it. In Die Gottsucher (1992) and I Cercatori di Dio (1994) – the book was in fact already ended in 1986 – two problems had been left open. The first was the body/subtle body relationship in Nicholas von Flue’s Radbild (wheel image), symbolically equivalent to the Seal (Chapter 5). The second was the problem of negative energy existing behind the anti-quarks (and anti-matter in general) and thus also behind the quark/anti-quark sextette (in the physics’ chapter, p. 208). In 1984 Marie-Louise von Franz published Traum und Tod (On Dreams and Death). I discussed this book in detail with her, especially the phenomenon of the subtle body mentioned in it. I felt that a deeper understanding of the double-triadic structures like the Seal, the wheel image and the quark/anti-quark sextette in connection with the subtle body phenomenology and the problem of transforming negative energy into antimatter (P.A.M. Dirac, 1928) was missing in Cercatori. Thus, my further research concentrated on this subject.

2. Neoplatonic and Hermetic alchemy, and the subtle or vegetative body For a long time I did not succeed and my research brought no new results. A great change happened in 1996 when in a synchronistic context I discovered Wolfgang Pauli und C.G. Jung – Ein Briefwechsel 1932-1958, edited and published by C.A. Meier in 1992; also published in English as Atom and Archetype, in 2001. The result of the intense study of this book is Return of the World Soul – Wolfgang Pauli, C.G. Jung and the Challenge of Psychophysical Reality, Part I: The Battle of the Giants, published in 2011 and Part II: A Psychophysical Theory that will be published in 2012 (I guess in April). In Return of the World Soul, I also intensely dealt with other letters of Wolfgang Pauli, published in Wolfgang Pauli, Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a.2 Most of the letters are written in German, and there are also some very important ones to Marie-Louise von Franz and to Pauli’s colleague Markus Fierz, with whom he had an intense exchange of ideas. I began to realize that Pauli had first seen that alchemy was split in two parts: Neoplatonic alchemy, the alchemy of the priests, and Hermetic alchemy, the alchemy of the physicians. In the former the soul was liberated from matter and unified with the spirit in Heaven, and matter died. Later the spirit-psyche in Heaven became the energy principle of physics. On the philosophical level this fact was demonstrated in Descartes’ split of the world into res cogitans, the (masculine) principle, Logos consciousness, and res extensa, a concept of matter with its sole property being quantitative measurability. As I describe in Return, Part I, Pauli showed that Neoplatonic alchemy was infertile, meaning that nothing really new was created in it3. The modern result of this fact is the so-called energy

1 In C.G. Jung’s terminology the God-image or Self is the center of the collective unconscious inferable in deeply introverted states. It replaces the collective God-images of the world religions. 2 Published in several volumes 3 In this context one finds also Pauli’s remark: ‘The English philosopher A. N. Whitehead [1861-1947] once said that the whole of European philosophy [and thus natural science; RFR] consisted of footnotes to Plato.’ [AaA, p. 94, footnote 19]. He adds that to him Niels Bohr is ‘the only truly non-Platonic thinker’, since he is ‘a master of antinomic thinking.’ This insight had later lead him and Jung to



conservation law: in closed physical systems no energy can be produced or destroyed; before and after the process it has the same quantity. To understand the following it is important that the reader be reminded that Pauli was used to also speaking in a symbolic language that he had learned during his psychoanalysis with C.G. Jung and his collaborators. In contrast to most other physicists he was therefore able to translate physical terms into the symbolic language of Jung’s depth psychology. We will see that he especially tried this transformation concerning the term ‘radioactivity.’ The symbol of Hermetic alchemy, more exactly, of the prima materia as well as of the lapis (the stone), of the base substance as well as of the first goal, was the Seal of Solomon. In contrast to Neoplatonic alchemy, Hermetic alchemy was dominated by the idea of incarnation. This is the goal of its main process, the so-called coniunctio, also represented as the Holy Wedding of God and the Goddess (thought of as sexual). The result of this divine sexual intercourse was the birth and incarnation of the so-called infans solaris. This last goal of the Hermetic opus was symbolically equivalent to the distillation of the red tincture out of the lapis and of the quintessence4 out of the Seal of Solomon. To do so the psyche had to abandon the unity with the spirit in Heaven, the goal of the Neoplatonic alchemical process. It thus had to descend from the Heaven. In a parallel process matter had to ascend and transform into its subtle form. In this way it was possible that psyche and matter met in the middle, a realm of subtle quality, neither spirit nor matter, but the tertium non datur; the excluded third of Western philosophy. Contrary to its name, the infans solaris was thus not born in Heaven, but in this subtle realm. As well as the red tincture and the quintessence it is synonymous with the subtle body of Western Hermeticism, the astral body of Paracelsus, and the diamond body of Daoism; I call it the vegetative body.

3. Logos philosophicus and Logos spermatikos, physical energy and magic energy

Pauli began to deal with Hermetic alchemy in 1940 and increased the intensity of this work in 1946. Besides many non-published results of this work in his letters, in the joint publication Naturerklärung und Psyche (1952)5 with C.G. Jung in which the latter published his synchronicity theory, Pauli published an essay about the quarrel between Johannes Kepler and his antipode Robert Fludd, a Hermetic alchemist and physician. He was fascinated by the double-triadic structures corresponding to the Seal of Solomon in the latter’s work. In my interpretation in Return, Part I, I show that these double-triadic structures of Hermetic thought mean that the energy term must be bipolar. Besides the Neoplatonic Logos philosophicus, the spirit-psyche, the background of the modern, unipolar energy term, there is the Logos Spermatikos. It is equivalent to the Pneuma of the Stoa and describes an energy principle of matter itself, the real female energy principle independent from physical energy (theologically speaking, from the first cause, i.e., God). It is an acausal principle – symbolically seen, the Hermetic alchemical Goddess of equal right – that is magical, i.e., does not obey conventional physical laws. In my theory published in Return Part II, in the neutral language that Pauli proposed for the solution of the psychophysical problem I call this magic energy matter-psyche, and it can be compared with what physics calls negative energy with its ‘completely nonphysical behavior’ (M.

the conclusion that quantum physics and Jung’s depth psychology are complementary in the sense of Niels Bohr. Further explanations see in Return I. 4 It seems to be an interesting coincidence that Lawrence M. Krauss uses the term “quintessence” for his interpretation of the cosmological constant or dark energy. [Krauss, M.L., Cosmological Antigravity, Scientific American, Jan 1999, pp. 53-59] See also http://en.wikipedia.org/wiki/Dark_energy 5 Zurich, 1952. English translation in The Interpretation of Nature and Psyche, New York, 1955; Today also in Pauli, W., Writings on Physics and Philosophy, Springer, 1994, Chapter 21,The Influence of Archetypal Ideas on the Scientific Theories of Kepler



Stöckler). This acausal principle, in fact the above mentioned red tincture, quintessence or Pneuma still vivid in the Renaissance was repressed when, during the 17th century (causal) mathematics entered the philosophy of nature (Galilei, Kepler, Newton). This development lead to the quantitative energy term, and modern science was born.

4. Psychophysical reality and the Pauli effect

The energy complementary to physical energy (matter-psyche complementary to spirit-psyche in my terminology) is the energy of the unus mundus, the layer behind or even beyond the split into spirit and matter, into inner and outer world, into depth psychology and quantum physics. Pauli called this subtle world the psychophysical reality, and he postulated that it is ‘an invisible, potential form of reality that is only indirectly inferable through its effects.’6 Of course, as a physicist, Pauli stressed the phenomenon of observability. Later we will see however, that such observability exists only in the altered state of half trance (of the Eros ego). The Nobel laureate was conscious of the fact that the paranormal Pauli effect could involve the repression of this anomalous energy, the Pneuma of the Stoa that Hermetic alchemy called the world soul. In the letter [1289] of October 13, 1951 to Markus Fierz we see that he was convinced that it was exactly the psychokinetic Pauli effect which showed the return of its magic aspect. There he writes7:

‘But now we begin to suffer the consequences of the 17th century where we went too far (see my Kepler essay), and of that time come the ‘revenues’ [a parapsychological expression for a deceased’s

return; RFR] that pursue me during the night, and sometimes also during the day…’ [Translation mine]

5. The Hermetic alchemical red tincture and radioactivity on a psychophysical

level On 28th June, 1949, in a letter to C.G. Jung in which he thanks him for sending the first draft of his synchronicity article, Wolfgang Pauli – because of his extended knowledge of alchemy and also because of being able to think symbolically – realized the deep symbolical accordance between physical radioactivity and the alchemical and psychophysical red tincture. He writes8:

‘With regard to … “radioactivity” … what strikes me first from the psychological angle is that a far-reaching [symbolical; RFR] parallel exists with what the alchemists referred to as the “production of

the red tincture”.’

He was however not yet able to realize that such an affinity could mean that radioactivity could also be defined as a psychophysical phenomenon, i.e., an energetic event on the level of the psychophysical reality. On the other hand he anticipated such a possibility – symbolically seen in the identity of radioactivity and the Hermetic red tincture – because he demanded that paraphysics should be integrated into an extended physics9. He was conscious of the fact that to do so we

6 Meier, C.A., (ed.), Atom and Archetype, The Pauli/Jung Letters 1932-1958, Princeton University Press, New Jersey, 2001; abbreviated as AaA, p. 82 7 ‘Nun scheinen wir aber zu beginnen darunter zu leiden, dass man im 17. Jahrhundert zu weit gegangen ist (vgl. meine Keplerarbeit) und von damals her kommen die “revenues,” die mich nachts, und zuweilen auch tags, verfolgen…’ Pauli, Wissenschaftlicher Briefwechsel, Volume 4/I; abbreviated as WB 4/I, p. 387 8 AaA, letter [37P], pp. 40-41 9 After a heavy battle with Marie-Louise von Franz who rejected the idea of integrating depth psychology into an extended physics very violently, he reached the following result: ‚Die Tendenz meiner Träume ist eine Assimilation alles dessen an die Physik, was … ‘psychoider Archetypus’ genannt wird. Mit anderen Worten: Parapsychologie … sollen in eine erweiterte Physik aufgenommen werden.” (WB 4/II, p. 327; letter [1667] to Marie-Louise von Franz of October 30, 1953) ‘The tendency of my



must include principles of Hermetic alchemy, and thus he postulated the bon mot: “The still older is always the newer” – the motto of Return of the World Soul. Further, he looked for ‘a third type of law of nature’10 ‘for live phenomena’11 besides the causal laws of Newton and Einstein on the one hand, and the quantum physical laws on the other. Consequently, he eventually abandoned the Neoplatonic world view and decided on the Hermetic12. Hermeticism is white magic, since the ego only observes in a passive way. Daoism calls this attitude the wu wei, the non-doing. On the other hand Pauli began to believe that quantum physics could be black magic13 since in it we ‘do not treat matter in the right way’14, namely forcing its behavior with the help of the human will.

6. Psychophysical reality and the ‘inner radioactive decay’

Together with C.G. Jung the Nobel laureate also looked for a theory of the psychophysical reality (unus mundus) behind or even beyond the split into the outer and the inner world, into physics/science and depth psychology. They did, however, not succeed since neither of them was willing or able to relativize the energy conservation law; neither in physics nor in depth psychology. Thus, they were not really able to realize the fact that a psychophysical energy could exist – the above mentioned matter-psyche and Pneuma of the Stoa – which corresponds to the psychophysical aspect of the anti-neutrino created in the radioactive beta decay (see below). In Return, Part II I postulate therefore that beta radioactivity is also defined on a psychophysical level and that it is observable in processes that in the physical-symbolic language proposed by Pauli I call the “inner radioactive decay” or the singular inner quantum leap (see below). Such phenomena are observable with the help of the method of Body-Centered Imagination (BCI) [or Symptom-Symbol Transformation (SST) in the case of disease] that I developed. In it, the Hermetic alchemical idea of the descent of the divine masculine principle is applied to consciousness: we have to abandon the scientific Logos ego (definition see below) and enter a state of half trance, the Eros ego (definition see below), in which the observation of Pauli’s psychophysical reality (or Jung’s unus mundus) becomes possible [Further information in Return, Part II].

dreams consists in the assimilation of all of what … is called the “psychoid archetype”. In other words: Parapsychology … should be integrated into physics.’ [Translation mine] 10 WB 4/II, pp. 310-311, 335-336 and 387-389 11 AaA, p. 26. In Meier’s transcription Pauli writes about this third law in letter [29P]11: ‘... that there is no room left for a new type of law of nature with life phenomena’ [Emphasis mine]. I checked the original German letters in the library of the ETH, the Federal Institute of Technology in Zurich, Switzerland. There Pauli writes: ‘… dass für das Walten u. Eingreifen einer neuen Art von Naturgesetzlichkeit bei den Lebensphänomenen ein Platz bleibt ’ (there is room left). Thus, turning the meaning in its exact opposite to that which C.A. Meier had transcribed it as: ‘… kein Platz bleibt,’ i.e. ‘… that there is no room left for any new type of law of nature with life phenomena.’ 12 WB 4/II, p. 139-140; letter to Carl Friedrich von Weizsäcker 13 WB 4/II, letter [1864], p.742-747 14 [Quote from Return II:] In a very decisive letter to his colleague Markus Fierz written on August 10th, 1954 Pauli goes as far as an epistemologist can possibly can go. He now attacks the quantum physical mode of observation and postulates that ‘we (regarded in the sense of life) do not treat matter “in the right way,” if we observe it in the way quantum physics does, namely completely desist from the inner condition of the “observer”.’ [Translation mine] For the following quotes see WB 4/II, p. 744-745; letter [1864] of August 10, 1954] Then he goes one crucial step further: ‘It seems to me as if the non-observed “side effects” of the observation then take place anyway (as nuclear bombs, general dread, “case Oppenheimer,” etc.), however in an undesirable form.’ [Translation mine] And he continues: ‘The famous “incompleteness” of quantum mechanics (Einstein) actually is somehow/somewhere existing; it is of course not at all removable by the return to classical field physics (this is only a “neurotic misunderstanding” of Einstein). It has rather to do with holistic relationships between “inside” and “outside,” which today’s natural science does not contain (which, however, alchemy has anticipated, and which can also be proved in my dream’s symbolism, of which I think that it characterizes exactly a modern physicist’s situation.)’ [Translation mine] Afterward the co-creator of quantum physics realizes that with these thoughts he has reached the border of today’s epistemology, and that he even approached magic. Then he also writes to his colleague about his fear concerning quantum physics being black magic: ‘[The quantum physical act of observation appears like] a “black mass” … after which “tortured” matter by indirect revenge shows its counter-effect against the ‘observer’ as a shot that has backfired.’ [Translation mine]



7. Marie-Louise von Franz and the vegetative body (subtle body)

Most people do not yet know that Wolfgang Pauli, the Nobel laureate of physics, also dealt intensely with the body/subtle body relationship; a topic that Marie-Louise von Franz also treated in her book On Dreams and Death. She was convinced that further research must include this topic. She writes in the introduction (p. xvi)15:

‘[I am interested in] the question of whether or not there exists a "subtle body" and the

related question of whether or not there is a continuous connection between psyche and

body, the object of depth psychology and contemporary nuclear physics, respectively.’

However, on the other hand, she said to me that she was not allowed to go further than C.G. Jung. She then added: ‘But you must.’ This conclusion was a direct result of her acceptance of the God-image constellated in me, the Seal of Solomon, which differed from hers and Jung’s. Since then I have felt the responsibility to continue C.G. Jung’s, Marie-Louise von Franz’ and Wolfgang Pauli’s research concerning the subtle or vegetative body, synonymous with Paracelsus’ astral body and the diamond body of Daoism. I feel that in this way I fulfill Pauli’s statement16:

‘I do not believe in the future of mysticism in its old form; I, however, believe that natural science out

of itself, in its representatives, will create an opposite pole that ties to old mystical elements.’ [Translation mine]

8. The physical-symbolic use of ‘radioactivity’ by Pauli’s inner magician In the year 193517 the Nobel laureate began to dream of physical terms that his ‘inner guru,’ the so-called magician, used in a completely different way. First he thought that this was an abuse of physical terminology. Then, however, he began more and more to guess that such terms also have a depth psychological meaning. One of the most important of these terms was ‘radioactivity’ and ‘radioactive decay.’ On the basis of a complementary understanding of the relation between quantum physics and psychology the Nobel laureate began to translate these terms18 into the language of Jung’s depth psychology. Thus, he treated them as physical-symbolic (Pauli’s own words19). He did not really succeed because he was not yet able to see that the term ‘radioactive decay’ must also be understood on the psychophysical and not only on the depth psychological level. However, together with Jung, Pauli attained the result that radioactivity and synchronicity are complementary in the meaning of Niels Bohr20.

15 In the German original Traum und Tod, p. 18 16 ‘Ich glaube nicht an die Zukunftsmöglichkeit der Mystik in der alten Form, [wohl] aber glaube ich, dass die Naturwissenschaften [aus] sich selbst heraus einen Gegenpol in ihren Vertretern hervorbringen werden, der an die alten mystischen Elemente anknüpft.’ [WB 4/IVA, letter [2707], p. 566] 17 See AaA, pp. 9-11 18 AaA, pp. 11-12 19 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.’ 20 See Return, Part I



9. The term ‘radioactive decay’ in a psychophysical language and the Eros ego complementary to the Logos ego

In Return, Part II I translate the term ‘radioactive decay’ into psychophysical language. As we know, the decay of one single radioactive atom is physically not observable since it is acausal. This means that from a radioactive substance we do not know which atom will decay next. Thus, for the radioactive substance time and space (location) of the spontaneous decay are arbitrary. We can use this characteristic to define what I call the Eros ego21 complementary to the Logos ego, the ego with causal thinking as its main function. Such an ego observes with deep introversion; it just looks inside and concentrates on the belly. With the help of the feeling function, the worth-giving function (C.G. Jung), it then realizes that in a moment of kairos, the qualitative point of time in which ‘phenomena would like to happen’ (C.G. Jung), spontaneous, i.e., a-causally produced images emerge; I call them images out of the belly brain22. These spontaneously emerging images (and sometimes also spontaneous vegetative sensations of the body) correspond to what in a physical-symbolic language I call ‘the singular inner radioactive decay;’ or ‘the singular inner quantum leap.’ Using the physical-symbolic language Pauli demanded, we can further say that an ego that behaves in such a spontaneous way, the above mentioned Eros ego, has become ‘radioactive.’ Thus, we can postulate that ‘the radioactive ego’ observes ‘singular inner radioactive decays.’ Of course, such a terminology may sound a little odd to a scientist. It is, however, nothing other than the application of the epistemological insights concerning the radioactive decay, on consciousness; though on an altered consciousness in the state of half trance, the Eros ego.

10. The creation of the subtle or vegetative body

In the symbolic terminology of Hermetic alchemy and Daoism such a behavior is called the observation and even the creation23 of the subtle body or diamond body (vegetative body), symbolically equivalent with the infans solaris, the red tincture and the quintessence. In Pauli’s dreams ‘psychophysical radioactivity,’ i.e., the red tincture or quintessence was symbolically represented by “the child of Sweden.”24 In Background Physics25, a paper written in 1948 for the discussion with Jung and his collaborators, he discusses the bipolarity of the oscillation process – a motif Pauli was haunted by – as a separation into two components and compares it with the physical doublet splitting of the spectral lines26; then as a comparison he associates it with the birth of a child. He continues with what he calls the ‘psychic birth’ of the ‘child’ as a result of yogin meditation27:

‘The “child” is a pictorial representation of the … “spirit body” or “adamantine body” or the “corpus subtile” [the subtle body; or vegetative body in my terminology; RFR] – a concept that has been very

familiar in the West since late antiquity (especially to the Gnostics). This is linked to the idea of a “superior personality part,” which is more constant than the ego, can outlive it, and is said to express

itself by appearing as a specter or ghost ... This corpus subtile, as its name suggests, would have not

21 Also C.G. Jung guessed that there is an altered ego, ‘a second psychic system’ [CW 8, § 369] based on the sympathetic nervous system. On the other hand, already in his dissertation C.G. Jung pathologises this state of consciousness, the ‘abaissement du niveau mental’ (a slackening of the tensity consciousness ; Pierre Janet) [See CW 1, §§ 1; see also CW 9/I, § 213]. 22 About 30 years ago Michael Gershon proved that the enteric and sympathetic nervous system in the belly functions on it own, without the aid of the brain. See Gershon, M., The Second Brain, 1998. In Europe it is called vegetative nervous system, which term I prefer. As we have seen in the above footnote, also C.G. Jung guessed that there is an altered ego, ‘a second psychic system.’ [Jung, Collected Works, abbreviated as CW; CW 8, § 369] 23 In fact, quantum physical epistemology tells us that creation happens exactly in the moment of the observation, the so-called measuring or observation act. 24 See Return II, section ‘6.16.3 The secret laboratory, the radioactive isotope unknown to Pauli, and the sun eclipse’ 25 Today published in AaA, pp. 179-196 26 It was a specific, anomalous splitting of the spectral lines, the Zeeman effect, that lead Pauli to the definition of the spin as the fourth quantum number. 27 AaA, p. 186; Pauli quotes from Das Geheimnis der Goldenen Blüte (The Secret of the Golden Flower); see below



only a psychic existence assigned to it but also a physical one (the latter, it seems to me, in a way that would be very unclear to us).’

11. Eternal time, linear time, and reincarnation

The meaning of this is of course what Hermetic alchemy called the infans solaris (equivalent to the red tincture and the quintessence), the result of the coniunctio. Thus, it is the Nobel laureate of physics who combines the oscillation phenomenology with the coniunctio and with the idea of the subtle body, the microcosmic aspect of the macrocosmic world soul created during this life for the afterlife. Then28, he compares the motif of the light and dark stripes – the motif that lay behind his wasp phobia – analogous to the oscillation phenomenology, with Aion, eternal time, and Chronos, linear time of physics. In using the image of oscillation between eternal time and linear time, he even speculates that this motif has to do with ‘the transmigration of the souls,’ reincarnation, insofar as ‘according to this doctrine, the timeless reality of the life [of] the psyche is repeatedly being interrupted by a temporal sequence of material earth lives.’

12. Pauli’s spin and the Daoist exercise of the ‘circulation of light’

In a dream of 194629 Pauli was told that (on a psychophysical level) he had to replace ‘the objectified rotation,’ which I interpret as the spin, by an exercise that reminded him of the ‘circulation of light’ in the book The Secret of the Golden Flower30. In this meditative exercise one lets the light turn around in one’s own body. One of the most important preconditions of the Daoist/alchemical contemplative method is the opinion that this specific light belongs on the one hand to one’s own body, and on the other, however, also to the whole universe. This also means that the Daoist text assumes the existence of a world behind the split into an inner and an outer world, the world that Hermetic alchemy called the unus mundus or psychophysical reality (W. Pauli)31. To show the reader the revolutionary transformation that is described as the goal of The Secret of the Golden Flower and similar texts, I cite the decisive part literally32:

‘It is said: The seed-blossom of the human body must be concentrated upward in the empty space … Immortality is contained in this sentence and also the overcoming of the world is contained in it. That

is the common goal of all religions.

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?33 If you only meditate for a quarter of an hour, you can set ten

28 A.A, p. 187 29 See AaA, pp. 30-31 30 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. 31 In fact, what Daoism called yin – the Pneuma of the Stoa and in my terminology matter-psyche – they looked at as being the energy of the Beyond (or in a modern terminology, of the psychophysical reality). Source: Mystik-Ausstellung 2011/2012 in the Rietberg Museum, Zurich. 32 For the following see Secret, p. 36; Geheimnis, p. 87 33 On the background of this insight we can perhaps understand why Pauli produced the Pauli effect.



thousand aeons and a thousand births at rest. All methods take their source in quietness. This marvellous magic cannot be fathomed.’ [Emphasis mine]

In my terminology we could express the goal of The Secret of the Golden Flower in the way that during the exercise of the rotation of light as described above non-locality is reached. It is however not physical non-locality34 but what I call psychophysical non-locality, the non-locality of psychophysical reality or the unus mundus. Already in 1929 C.G. Jung expressed such a hypothetical possibility in a letter to his friend Albert Oeri35:

‘So far as I can grasp the nature of the collective unconscious, it seems to me like an omnipresent

continuum, an unextended Everywhere. That is to say, when something happens here at point A which touches upon or affects the collective unconscious, it has happened everywhere.’

13. Psychophysical non-locality and the Cabbalist Isaak Luria’s tikkun

Thus, with the example of his Point A situation, C.G. Jung anticipated as early as 1929 what I call psychophysical non-locality, without however being able to include the processes that belong to it into his theory. This was the case, since he was not yet able to distinguish the (merely spiritual) collective unconscious from the psychophysical reality, out of which, as I show in Return, Part II, incarnation into our world is possible.

Much later, in 1954, Jung comes back to this intuition. He writes in a letter36 concerning the Cabbalist Isaak Luria’s tikkun37, the restoration of the universe by mystical human contemplation:

‘Here the thought emerges for the first time that man must help God to repair the damage wrought by

the Creation. For the first time man’s cosmic responsibility is acknowledged.’

14. The radioactive beta decay and the violation of the energy conservation law When in the year 1911 the formula for the radioactive beta decay of the neutron n � p + e-

with n = neutron, p = proton, and e- = electron was formulated, physics discovered that energy was missing. In his Faraday lecture of May 8, 193038 Niels Bohr (1885-1962) proposed that the conservation law of energy was being violated. Pauli, however, wrote to Oscar Klein ‘With his considerations about a violation of the energy law, Bohr is on a completely wrong track.’ On December 4th, 1930, shortly before his breakdown after he divorced Käthe Deppner, he postulated the particle that we call today the anti-neutrino39 – ‘the foolish child of my life’s crisis.’40

With its help the missing energy/mass was restored and the conservation of energy was salvaged. 34 In today’s physics, this topic is intensely discussed. Non-locality is a property of quantum entanglement. See http://en.wikipedia.org/wiki/Quantum_entanglement 35 Jung, Letters, vol. 1, p. 58 36 Letters, Volume 2, p. 155 37 Isaak Luria (1534 - 1572) was a Cabbalist contemporary of Paracelsus 38 For the following see Lightman, A.P., Great ideas in Physics, 3rd ed., 2000, p. 57 39 In his letter from Dec 4, 1930 to Lise Meitner, et al. (‘Liebe radioaktive Damen und Herren’; Dear radioactive Ladies and Gentlemen) famous today; WB II, pp. 39-41. He called it ‘neutron’ but later physics realized that it is an anti-particle and called it ‘anti-neutrino.’ 40 WB 4/IVB, p. 1279



15. The ‘death of the neutrino’ and the creation of increased negentropy

(higher order of energy) Before I can continue, it is indispensable that we include a depth psychological observation of C.G. Jung. In his practice he realized that the collective unconscious has at its disposal the ability of the so-called ‘preconscious knowledge.’41 This term means that the unconscious, despite its name, in symbolical form knows about phenomena and facts that are still unconscious to mankind. Creative dreams and synchronicities talk about such facts, and it is the task of every creative human to ‘distill out’ conscious knowledge of the preconscious knowledge. In Return, Part II, I use this discovery of Jung for the interpretation of some of the most important dreams of Pauli’s to back the hypotheses of my psychophysical theory. In 1953 Pauli had a dream42 that in Return, Part II I titled with The dream of the radioactive experiment of the revenant and the death of the neutrino which in my interpretation shows that on a psychophysical level the idea of the anti-neutrino has to be abolished. Instead, we have to accept the bipolarity of the energy term (spirit-psyche/matter-psyche) and the process of the transformation of physical energy into matter-psyche energy on the psychophysical level and its re-transformation into physical energy of higher order (the so-called twin process; see below). It was Erwin Schrödinger who first formulated the idea that there are processes, life processes, in which such higher order is created. He postulated the possibility of the creation of negative entropy, of increased negentropy. In the year 1943 he held a lecture at Trinity College in Dublin, which he published in 1944 in a little booklet with the title: What is Life?43 In this little booklet we find an endnote about negentropy44:

"The remarks on negative energy have met with doubt and opposition from physicist colleagues. Let me say first, that if I had been catering for them alone I should have let the discussion turn on free

energy instead. It is the more familiar notion in this context. But this highly technical term seemed linguistically too near to energy for making the average reader alive to the contrast between the two

things. He is likely to take free as more or less an epipheton ornans [a dispensable term] without much

relevance, while actually the concept is a rather intricate one, whose relation to Boltzmann's order-disorder principle is less easy to trace than for entropy and 'entropy taken with a negative sign' [i.e.,

negentropy; RFR], which by the way is not my invention. It happens to be precisely the thing on which Boltzmann's original argument turned."

I have to comment on this very important little remark a little bit further: Physics believes that in all energetic processes the so-called entropy (disorder) of a stat is always increased, i.e., the system becomes more chaotic. This shows for example when one breaks a glass. Only in movies (and in science fiction) can we “realize” the negentropic process, i.e., let the glass again become whole, when we play the film backwards. This necessity of the increase of entropy is the so-called second law of thermodynamics of Boltzmann. Thus, today everyone believes that all physical/materialistic processes follow this law. Originally Boltzmann talked however of disorder and order. This means that he accepted first the concept of negentropy besides entropy. The creation of higher order (increased negentropy) was thus not excluded. Physics of today however excludes this possibility.

41 He also calls it the absolute knowledge. See Naturerklärung und Psyche, p. 79 u. p. 91; Gesammelte Werke (German), Volume 8, §§ 902, 913, 921 and 938; CW, Volume 8, §§ 902, 913, 921 and 938 42 German original in WB 4/II, p. 251; letter to Marie-Louise von Franz from August 16, 1953. Pauli had the dream in the morning of this day. My title of the dream. 43 Schrödinger, E.: What is Life, The Physical Aspect of the Living Cell, Cambridge University Press, 5th ed., 1955 44 Schrödinger, p. 89



Live processes are negentropic, which means that in them, in contrast to physics, the creation of higher order is possible. Further, biology believes that for this task it is necessary that the living organism must be supplied with energy from the outside. (Light for plants; food for animals and humans, etc.). In Return, Part II I show that in processes as Body-Centered Imagination (BCI) and Symptom-Symbol Transformation (SST) this is not the case. There the higher order, increased negentropy, is created by the deeply introverted acausal twin process (see below) observed by the Eros ego. We see further that Schrödinger equates the terms negative energy, free energy and negentropy. This is important since there are today many fantasies of pseudo-inventors of making use of exactly this free energy (zero-point energy, Tesla energy, vacuum energy, and so on) physically and by will to create a perpetuum mobile. In my opinion, using ‘free energy’ in technological processes is not possible because such energetic processes are singular acausal, and thus the exchange of energy/information also behaves spontaneously: sometimes energy/information is exchanged, sometimes not. However, we can use the above idea for defining a deeply introverted process: I postulate that with the help of BCI/SST it is possible to observe the spontaneous increase of order without supplying physical energy to the “system,” the body, in an altered state of half trance (the Eros ego). This increase of order happens itself, spontaneously, i.e., acausally in the unus mundus. As I show in Return, Part II, such a spontaneous increase of order corresponds to the Hermetic alchemical process of the coniunctio, which I describe in a modern language as the acausal twin process.

16. The self-fertilization ability of the world soul (Pneuma) and the creation of

energy of higher order in the twin process of SST/BCI Using the insights mentioned above I define a process corresponding to coniunctio that in the symbolic language the Hermetic alchemists would have called the self-fertilization of the world soul45, the possibility of spontaneous creation acts out of the unus mundus or psychophysical reality. This idea, of course unconscious to them, was the real reason of the dispute between Robert Fludd and Johannes Kepler: with the inclusion of mathematics in the description of nature, Kepler (also unconsciously) excluded these singular acausal processes that in a physical-symbolic language I call singular radioactive decays observable in one’s inside in the state of half trance of the Eros ego. It was the unconscious constellation of such processes in the Nobel laureate that lead to the Pauli effect. This is why Pauli anticipated that ‘we went too far in the 17th century,’ when the acausal incarnation acts of the world soul were repressed, and modern science was born. In such processes excluded from modern physics energy of higher order (or increased negentropy) is created that overcomes the energy conservation law in a qualitative way. Since the change is qualitative, i.e., leads to higher order, it is not measurable with the help of (quantitative) physical measurement. However, with the help of an ‘inner measuring act,’ the observation of spontaneously emerging inner images and vegetative sensations, we become able to realize them and thus incarnate their effects in the world of the body and in matter in general. My modern interpretation of this Hermetic alchemical process is the twin process. In it physical and/or psychic energy is first transformed into the Pneuma or matter-psyche of the psychophysical reality, and then retransformed into physical and/or psychic energy of higher order. The process

45 Since the Hermetic alchemists were not yet conscious of the discrimination of causal and singular acausal processes they projected acausal processes in their inside into the outer causal physical processes. In their inner images, however, they experienced the acausal processes that lie behind my method of Body-Centered Imagination and Symptom Symbol Transformation.



on the psychical/psychophysical level corresponds to C.G. Jung’s synchronicity principle. In it psychic energy, i.e., conscious knowledge, is transmuted into knowledge of higher order, into an insight of collective truth. On the other hand, the process on the physical/psychophysical level corresponds to the creation of physical energy of higher order in BCI/SST. The two possible processes are demonstrated in the following figure:

If we observe as demonstrated above, we can overcome Pauli’s ‘unclear’ creation of the corpus subtile, the subtle or vegetative body in the way that we can postulate that singular inner (acausal) quantum leaps happen; the image or the vegetative sensation coming out of the belly brain heals. The process corresponds to what medicine (mostly in a pejorative way) calls a spontaneous healing process. These singular inner (acausal) quantum leaps lead to the creation of higher order. In the case of SST this means the recovery and healing of the disease. In the collective case of BCI there is some likelihood that by this procedure the disease of our world and the universe initiated by the artificial, i.e., will-based fission of the atom and its corresponding liberation of radioactivity can be healed – Luria’s tikkun.

Short overview of my book Return of the World Soul (2011/2012)

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Transcript of Short overview of my book Return of the World Soul (2011/2012)