Remo F. Roth Dr. oec. publ., Ph.D. dipl. analyt. Psychologe (M.-L. v. Franz)

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  private use only, and is copyrighted under existing Internet copyright laws and regulations.

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With many thanks to Lyle Fuller for translation assistance

My epistemological progress since I Cercatori di Dio:

My epistemological progress since I Cercatori di Dio:

the content of Return of the World Soul

Remo F. Roth, PhD, Zurich

My epistemological progress since I Cercatori di Dio:

the content of Return of the World Soul

Remo F. Roth, PhD, Zurich

My epistemological progress since I Cercatori di Dio:

the content of Return of the World Soul

Remo F. Roth, PhD, Zurich

My epistemological progress since I Cercatori di Dio:

the content of Return of the World Soul

Remo F. Roth, PhD, Zurich

My epistemological progress since I Cercatori di Dio:

the content of Return of the World Soul

Remo F. Roth, PhD, Zurich

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. Neoplatonic and Hermetic alchemy, and the subtle or vegetative body  

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

4. Psychophysical reality and the Pauli effect  

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

6. Psychophysical reality and the ‘inner radioactive decay’

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

8. The physical-symbolic use of ‘radioactivity’ by Pauli’s inner magician  

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

10. The creation of the subtle or vegetative body  

11. Eternal time, linear time, and reincarnation  

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

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

14. The radioactive beta decay and the violation of the energy conservation law   

15. The ‘death of the neutrino’ and the creation of increased negentropy (higher order of energy)

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

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-image, 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. 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 it. The modern result of this fact is the so-called energy 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 quintessence 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) 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. Stöckler). This acausal principle, in fact the above mentioned red tincture, quintessence or Pneuma still vivid in the Renaissance was repressed when, during the 17^th 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.’ 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 writes:

‘But now we begin to suffer the consequences of the 17^th 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 28^th 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 writes:

‘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 physics. He was conscious of the fact that to do so we 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’ ‘for live phenomena’ 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 Hermetic. 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 magic since in it we ‘do not treat matter in the right way’, 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].

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):

‘[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 statement:

‘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 1935 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 terms into the language of Jung’s depth psychology. Thus, he treated them as physical-symbolic (Pauli’s own words). 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 Bohr.

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 ego 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 brain. 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 creation 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 .” In Background Physics, 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 lines; 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 meditation:

‘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 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. Then, 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 1946 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 Flower. 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). 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 literally:

‘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? 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]

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-locality 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 Oeri :

‘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 letter concerning the Cabbalist Isaak Luria’s tikkun, 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 à 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, 1930 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 4^th, 1930, shortly before his breakdown after he divorced Käthe Deppner, he postulated the particle that we call today the anti-neutrino – ‘ the foolish child of my life’s crisis.’    With its help the missing energy/mass was restored and the conservation of energy was salvaged.

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.’ 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 dream 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? In this little booklet we find an endnote about negentropy:

"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.

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 soul, 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 17^th 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 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: