The unique contribution of this work is essentially threefold. First, it provides a theoretical framework for the study of synchronistic phenomena—a framework that enables us to view these phenomena in relation to Jung's model of the psyche and his concept of psychic compensation. Second, this book explores the significant role that these events played in Jung's life and work. And third, by way of a careful examination of the synchronicity theory in relation to the process Jung terms individuation, an examination in which considerable case material is presented, the specific import of this seminal concept for Jung's psychology of religion is disclosed.

Jung was intrigued from early in his career with coincidences, especially those surprising juxtapositions that scientific rationality could not adequately explain. He discussed these ideas with Albert Einstein before World War I, but first used the term "synchronicity" in a 1930 lecture, in reference to the unusual psychological insights generated from consulting the I Ching. A long correspondence and friendship with the Nobel Prize-winning physicist Wolfgang Pauli stimulated a final, mature statement of Jung's thinking on synchronicity, originally published in 1952 and reproduced here. Together with a wealth of historical and contemporary material, this essay describes an astrological experiment Jung conducted to test his theory. Synchronicity reveals the full extent of Jung's research into a wide range of psychic phenomena. This paperback edition of Jung's classic work includes a new foreword by Sonu Shamdasani, Philemon Professor of Jung History at University College London.

Synchronistic events can be explained fully in naturalistic terms. They comprise an instance of the uncanny as they return the individual subjectively to a period when the world, as the good parent, was sympathetically attuned to the individual's wishes and requirements. Jung invoked the spiritual, or the supernatural, or the paranormal to explain synchronicity rather than exploring the early stages of human existence. Faber offers a critique of Jung's theory of synchronicity that develops an alternative to demystify synchronistic happenings by explaining them in purely naturalistic terms. The book's larger purpose is to demystify Jung's archetypal psychology and to explain the whole Jungian approach to human behavior in naturalistic terms. Because Jung's psychology is ultimately religious in nature, the book touches generally upon the implications of religion and religious conduct. The book offers the reader an opportunity to ponder the psychological nature of synchronicity either as a spiritual occurrence with paranormal overtones or as a return of the repressed, a mnemonic trace of events that actually transpired in the life of the individual.

To Jung, synchonicity is a meaningful coincidence in time, a psychic factor which is independant of space and time. This revolutionary concept of synchronicity both challenges and complements the physicist's classical view of casualty. It also forces is to a basic reconsideration of the meaning of chance, probability, coincidence and the singular events in our lives.

Explores our answerability and responsibility to the world.

Jung’s understanding of Yijing for supporting the synchronistic principle reveals the key issues of his archetypal theory. Jung’s archetypal theory, which is the basic motif of his understanding of Yijing, illuminates the religious significance of Yijing. Jung defines the human experience of the divine as an archetypal process by way of which the unconscious conveys the human religious experience. In this way, the divine and the unconscious mind are inseparable from each other. For the human experience of the divine, Jung’s archetypal theory developed in a theistic tradition is encountered with the religious character of the non-theistic tradition of Yijing. From Jung’s partial adaptation of Yijing, however, we notice the differences between Jung’s archetypal psychology and the Yijing cosmological view. This difference represents the difference between the Western and the East Asian tradition. This aspect is well shown in the fact that Jung’s theoretical assumption for the definition of archetype is deeply associated with Plato’s Idea and the Kantian a priori category. Accordingly, Jung brings their timeless-spaceless realm of archetype into the synchronistic phenomenon of the psyche and identifies the Yijing text with the readable archetype. Yet, the synchronistic moment that Jung presents is the phenomenon always involved in subjective experience and intuition, which are developed in the duration of time. The synchronistic phenomenon is not transcendent or the objective flowing of time-in-itself regardless of our subjective experience.

Explores the plausibility and value of viewing synchronicity as a form of spiritual experience.

Roderick Main brings together a selection of both the well-known and less acessible of Jung's writings on psychic phenomena and synchronicity. His introduction sets out clearly the theory of synchronicity, clarifying the more complex issues.

Jung's principle interest was in the psychology of Western men and women. The son of a pastor, he was also deeply interested in their religious life and development. This selection of his writings enables us to understand his interpretation of Western religion as central to his psychological thought. The topics he covers include the Trinity, transformation symbolism in the Mass, the relationship between psychotherapy and religious healing, and resurrection.

In The Syndetic Paradigm, Robert Aziz argues that the Jungian Paradigm is a deeply flawed theoretical model that falls short of its promise. Aziz offers in its stead what he calls the Syndetic Paradigm. In contrast to the Jungian Paradigm, the Syndetic Paradigm takes the critical theoretical step of moving from a closed-system model of a self-regulatory psyche to an open-system model of a psyche in a self-organizing totality. The Syndetic Paradigm, in this regard, holds that all of life is bound together in a highly complex whole through an ongoing process of spontaneous self-organization. The new theoretical model that emerges in Aziz's work, while taking up the fundamental concerns of its Freudian and Jungian predecessors with psychology, ethics, spirituality, sexuality, politics, and culture, conducts us to an experience of meaning that altogether exceeds their respective bounds.