2.
The Kappa synchronicity, Paul Dirac’s antimatter and the
negative energy
Having given you an overview of the main contents of my book The Quest
for God, I would like to now show you, how an expression
of the preconscious knowledge of this new God-image, i.e. a
synchronicity I experienced, led me further on my
researcher’s path.
In
my I Cercatori di Dio a question had remained open. I
was not yet capable of interpreting the concept of quantum
physical antimatter, which is derived from the so-called
negative energy, in a depth psychological or even
psychophysical language. As physicists tell us [i],
the negative energy possesses very strange physical
characteristics. For example, it would slow down the velocity
of a particle in motion when supplied to it – physically
seen an absolutely absurd idea. Or it must be defined as the
quality of particles that move faster than light. Already
these statements show us the impossibility of describing the
concept of negative energy within the boundaries of physics.
It was my fate to investigate the depth psychological and psychophysical
background and the nature of negative energy more deeply. This
breathtaking adventure began with a synchronicity I will
describe now. It will show us what the physical term “negative
energy” means on the archetypal background of the unified
psychophysical reality, Carl Jung and Wolfgang Pauli looked
for.
2.1
The first event of the Kappa synchronicity
Approximately
two years after the completion of my manuscript in April 1986,
I experienced a very impressive synchronicity. The first event
was a dream on
7 March 1988,
and the second an external event that took place 2 months and
10 days later, on 17 May 1988.
Since more and more humans looked for my assistance, who were
marginalized socially, economically and occupationally, i.e.,
the unemployed, the poor, the physically sick people and drug
addicts, I decided in the year 1986 to work also in a social
institution, in order to have the possibility to study more
exactly the depth psychological background of this phenomenon.
The intensive occupation with these people, which was also an
extremely extraverted work, exhausted me very much. After
hardly one and a half years I was at the end of my physical
stamina and found hardly any energy for a creative activity.
In this situation I dreamt the following dream:
"I
am looking for a new job. My problem with my present
occupation seems to be that my small horse has ran away. It
joined a herd of wild horses, which was threatened by lions.
Thus a very dangerous situation for my "helpful
animal" developed. By calling its name, I am looking for
my horse in this wild herd. To my great astonishment it is
called 'Kappa' (the Greek letter K)".
As an association it occurred to me that "Kappa" - I mean with
it the Greek letter K, which is in German, in
opposition to the Italian, differentiated from K
("Ka"; English “Kei”) –, as much as I
knew, is the only letter of the Greek alphabet, which is not
used for the description of quantum physical elementary
particles. It is true that the letter K is used for higher
energetical mesons, i.e., the Kaons, however the Greek letter K
("Kappa") I never found in my physical
literature I studied for my manuscript before.
In the first moment I was very disappointed about this fact, because in
the years before I had derived some important
“physical-symbolic statements” (W. Pauli) about some
physical elementary particles, especially about the Kaons, which
as I showed before [above], seemed
to be describable in the context of Carl Jung’s
psychophysical synchronicity concept. Therefore I hoped to find further
properties of elementary particles, which can be used to
describe the common archetypal or psychophysical background of
the physical as well as of the depth psychological phenomena.
My amplification about the letter Kappa resulted in the following: Kappa
is the 11th letter of the Greek alphabet, has the numerical
value 20 and comes from the Phoenician expression for
"." (point). Number 11 I knew further as the symbol
of the union of yin and yang, i.e., the Tao, in Taoism.
The symbolism of the point occupied me already as an approximately
thirteen-years old boy. Already then, I was very fascinated of
an idea our geometry teacher explained us: The point does not
have an expansion. Therefore the teacher never drew points at
the blackboard, but small circles, whose centers marked these
massless, spaceless and timeless points.
Many years later I read in the writings of Marie-Louise of Franz that the
circle around the empty center represents in general the most
original God-image we know. Already before this conscious
insight, in the year 1974, I drew some mandalas which
culminated in the one called “Herr Roth hat Frau Weiss
geheiratet” (“Mr. Red has married Mrs. White”; see image
on the right). It possesses also an empty center, and it was
obviously the expression of my at that time yet unconscious
fascination with this God-image of my youth, which was
activated out of the collective unconscious during my great
life-crises of that time.
With these amplifications we can interpret my deeply archetypal dream: My
helpful horse, Kappa,
seems thus connected on the one hand with a
massless, spaceless and
timeless world
and on the other hand with the original
image of God,
preconsciously constellated in me [and, as I have seen in the
meantime, in Western mankind in general; January 2004].
It was however exactly this God-image, I began to describe in my
manuscript I Cercatori
di Dio, finished in the year 1986.
But due to my too extraverted work, I had finally lost the
contact to this natural God-image and its synchronistic
manifestations, whereby obviously a very dangerous situation
had developed, because in the fairy tales the hero may never
lose the helpful animal, otherwise he dies.
Due to the association and amplification, I understood the dream rather
well, but did however not know wherein this loss of the
God-image could have lain. Besides the question remained open:
why should my helpful animal just be called Kappa, since this
letter is not used in quantum physics for the description of
an elementary particle, which had occupied me so much in the
previous seven years?
2.2
The second event of the Kappa synchronicity
The day before the second, the outer event of the synchronicity happened,
I occupied myself dutifully with the phenomenon of the so-called negative
energy in connection with a very enigmatic dream of the
"blessing
of time". In physics, the terms “energy” and “time” are
so-called conjugated variables, thus negative energy and
negative time belong together.
It was Paul A. Dirac, a co-founder of quantum physics,
who dealt in the
late twenties of the 20th century with this problem. He tried
as the first to combine Einstein’s special relativity theory
with quantum physical concepts. By this he found an equation
named today after him, the relativistic Dirac equation for the
description of the electron, which he published in the year
1928. This Dirac equation is quadratic, therefore it possesses
like every quadratic equation two solutions, a positive and a
negative one. The positive solution fitted exactly on the
characteristics of the electron.
In classical physics one would have simply neglected the second, the
negative solution as "nonphysical" and/or postulated
that the mathematical formalism is too rich. In quantum
physics, however, this reduction does not work any longer,
because the energy term is not continuous. Thus, also quantum
leaps which jump over the zero-point, and because of
this the transformation of positive into negative energy
is possible.
The quantization of energy in quantum physics, one of the great
differences to the continuous energy term of classical
physics, is thus the reason why one had to find a physical
equivalent also for the Dirac equation’s solution with
negative energy.
Dirac therefore postulated that also the second solution must describe a
physical elementary particle and called it the positron. It
corresponds to the electron, but possesses however a positive
electrical charge. Therefore it cannot be a usual elementary
particle. Thus Dirac invented the concept of antimatter, a
special kind of matter, which is produced particularly in the
accelerators and bubble chambers. In our universe it can
survive only very briefly because when it gets in touch with
normal matter it is, together with the material particle,
immediately destroyed, i.e., converted into photons or pure
energy.
It is a very strange coincidence of fate that a very short time after
Dirac’s postulate his collogue, Carl David Anderson,
discovered in fact such a positron in cosmic radiation. Since
then, many further particles of the antimatter were found.
Further, the physicists soon were able to create in their
accelerators and bubble chambers even elementary particles
which are a combination of matter and antimatter, for example
the above mentioned Pions and Kaons, the carrier
of
the nuclear force or the strong interaction.
The concept of antimatter has however a very
heavy club foot: In order to
be able to explain the creation of antimatter, Dirac had to
postulate a hypothesis, which for a physicist is more than
adventurous: These particles of antimatter, the positrons, are
created out of an infinite "sea" of electrons with
negative energy, which are however physically
unobservable. Further, because they are transformed into
positrons, they leave behind a hole (!) in this “sea” of
unobservable electrons with negative energy.
Since the particles with negative energy are defined as physically
unobservable, i.e., metaphysical, such a paradigm represents purest metaphysics.
Of course even more metaphysical is the hypothesis that in
such a metaphysical “sea” there should exist also holes.
The quantum physical hypothesis of antimatter is therefore based on a
deeply metaphysical axiom, the principle of negative energy,
which is itself defined with the help of the properties of
physical unobservability and the concept of “invisible
holes” in an infinite continuum. Infinity and
unobservability are however specific characteristics of many
archaic God-images and the invisible hole is as I mentioned
above, even the attribute of the most archaic one.
Since the professed atheist Dirac departed with this metaphysical
definition light years from the empiricism of the physical
science, and because of the impossibility of a physical
explanation he entered the religios/psychological speculation,
Wolfgang Pauli, in a discussion with him, created
spontaneously the bonmot:
“There is no God, and Paul [Dirac] is his prophet!”
[Remark
of May 2002: When I gave my
lecture in Rome in the year 1994, I did not yet know that
Wolfgang Pauli had some decades after Dirac's antimatter axiom
stated the hypothesis of the unified psychophysical reality,
which he defined as “an
invisible, potential form of reality that is only indirectly
inferable through its effects”. I
am sure that it was his Einstein dream from 1934, described in
Wolfgang
Pauli and Parapsychology, part 1, which led him to
this hypothesis. This realm is of course exactly the world
Paul Dirac talked of when he was defining the physically
unobservable, infinite “sea” of negative energy with its
holes.
With
the help of archetypal dreams, synchronicities, visions and
deep inner psychophysical experiences during the last 10 years
I began to realize that this creative realm, the unus
mundus, is in fact not observable with the means of the
physical or scientific experiment, but only in a deep
meditative state, in which the spontaneous creation, i.e., the
incarnation out of the “always/everywhere” (see A
New Melody, A New Genesis), out of the
psychophysical reality, is observed.
The
necessary condition for such an inner observation is however
the insight that the archetypal background of the energy
principle is an ambivalent twoness, i.e., that the general
energy term must be defined as a bipolarity, and not as
unipolar as in physics – as well as in depth psychology.]
Over this phenomenon of the negative energy of physics and its strange
metaphysical background I mused thus on
17 May 1988
in the tramway on the way to my daily work. It surprised me
that physics transforms the negative energy with the help of a metaphysical
hypothesis into antimatter. I asked myself,
whether it would not be better staying with the negative
energy and the associated negative time, a phenomenon which
seems after Carl Jung however to be a characteristic of the
Anima.
[Remark of January 2004: During the
last two years I began to realize that – in contrast to Carl
Jung’s statement - the negative time or the reversal of time
has less to do with the Anima but much more with a principle
equivalent in worth to the (Logos-)Self, the World Soul or
Eros Self. The union of these two principles is described in
Hermetic alchemy as the coniunctio,
the sexual union of the masculine with the feminine deity.]
Just
when I thought the term "negative
energy", my eyes fell unconsciously on a
man on the road outside. He carried a jogging
suit, and on its trouser legs two times, from above
downward, as largely as possible the word Kappa
stood written [the clothing of this company
were not well known at this time in Switzerland, therefore I
did not know that this is the name of an Italian sport’s
wear company].
I was immediately reminded of the dream about the Kappa horse I had lost
and needed to find again, and at the same time I remembered
that I had not found a good association, except that the Greek
letter Kappa is not used in quantum physics.
Suddenly like a bolt from the blue an idea flashed through my head:
"That is it, the perfect solution! Kappa
is a symbol of the negative energy, and it has nothing to do
with physics, it transcends it". The
negative energy we must see in a depth
psychological/psychosomatic way, therefore the
“Kappa” appeared on the body of the sportsman. It
corresponds therefore to the
objective psychic energy, postulated
by Carl Jung, however on a
psychosomatic level. [January
2004: About the revision of this term see below].
3.
Archetypal psychosomatics
With this enlightenment I had extracted the meaning of the Kappa
synchronicity, or better: the preconscious knowledge of the
collective unconscious had solved its immanent enigma. With
the help of this “inner quantum leap” I was now able to
deal with the depth psychological/psychosomatic interpretation
of the so-called negative energy of quantum physics. I began
to understand that the metaphysical explanation of the
negative energy by Paul A. Dirac was in some way very useful,
if one allowed oneself to transcend physics: The psychosomatic
aspect of Carl Jung’s objective-psychic energy
is that facet of energy which is real but not observable by
the means of physics and natural science, therefore a
metaphysical concept and a part of its unconscious God-image.
But there is perhaps a possibility of an observability with
the help of a newly interpreted concept of psychophysics or
psychosomatics. Observability is however the criterion for
transforming a metaphysical belief into an empirical
knowledge. Like this, the old discrepancy between belief and
knowledge could perhaps been overcome.
In my practical work with sick people I developed therefore the method of
Body
Centered Imagination, which in the case of a
disease I call Symptom Symbol Transformation
(see also Neotantrism
and Body Centered Visualization). This
technique corresponds to an enhancement of Carl Jung’s
active imagination with the help of concepts of the Medieval
physicians Paracelsus and Gerardus Dorneus. However, as I have
shown before [above], it
corresponds also to the symbolism of elementary particle
physics and its epistemological tools, the accelerator and the
bubble chamber. By drawing back the projection into the
external world, one accepts that the Logos consciousness must
be emptied and like this become some sort of an “inner
accelerator" with its vacuum. In this way one becomes able to see, that this
void is not at all an emptiness, but a fullness, i.e., a
different sort of consciousness. I call it the (introverted)
Eros consciousness. Buddhist mysticism
speaks of "the fullness of emptiness."
Such a “void,” i.e., an altered consciousness, which is concentrated
on the three functions of introverted feeling, intuition and
sensation and represses thinking consciously during the act of
observation, is
able to experience a very different reality than the one
observed by the (extraverted) Logos consciousness with its
extraverted sensation and thinking functions. With the help of
the two functions introverted feeling and intuition, which are
completed by the introverted sensation, this “void ego”
observes the events which happen in the “gut brain.” Like
this the belly becomes some sort of a bubble chamber – it is
a matter of fact that as an effect of switching into this
altered consciousness, mostly the belly begins indeed to
“bubble” - in which images or sequences of pictures are
freed.
The necessary condition for the experience of what I call archetypal
psychosomatics [or archetypal psychophysics] is therefore the drawing back of the projection
of the accelerator and the bubble chamber into the physical
outer world. As an effect of the associated transformation of
the extraverted Logos consciousness into the introverted Eros
ego, the observation of symbolic images becomes possible,
which seem to be the expression of the psychophysical aspect
of the collective unconscious.
[Remark of January 2004: Meanwhile
I have seen that these images come out of an even deeper layer
behind or even beyond Carl Jung’s collective unconscious;
see below.
In
the terms of Carl Jung's experience in the years 1913 to 1918
(see MDR, p. 205-6) we could say in a symbolic language that
we should have much more a relationship with Salome, instead
with Elijah (or Philemon). She is blind (!), i.e., does not
use extraverted sensation, and is in possession of a
snake. Carl Jung "stuck close to Elijah because he seemed
to be the most reasonable of the three, and to have a clear
intelligence. Of Salome I was distinctly suspicious."
Salome seems however to symbolize the absence of extraverted
sensation and thinking, i.e., the "void
consciousness" as defined above! (See also my thoughts
about the altered consciousness of the Swiss Saint Nicolas von
Flue in http://www.psychovision.ch/rfr/radbilde.htm)]
[Remark
of August 2004: According to notes of Carl Jung's seminar
given in 1925 (see C.G. Jung, Analytical Psychology,
ed. W. McGuire, Princeton, 1989, p. 95-99; see also: Richard Noll, The Arian Christ,
pp. 122-125) this vision was continued by an as yet unknown second
one, in which
Jung was in a ring of boulders, a Druidic sacred place. There
Elijah shrinked and he noticed a tiny woman, Salome with her
snake.
Jung
was descending into the underworld, and
now Salome became interested in him and wanted
him to cure her blindness because she thought that he was
Jesus Christ.
Then
the snake approached him, encircled him and
pressed him in her coils, which reached up to his heart.
Salome rose and could see. And Jung, by the pression of the
snake became AION, the lion-headed god, the deified eternal
being.
In
Jung's own words:
The
important part that led up to the deification was the
snake's encoiling of me. Salome's performance was
deification. The animal face which I felt mine transformed
into was the famous [Deus] Leontocephalus (lion-headed god)
of the Mithraic mysteries. It is the figure which is
represented with a snake coiled around the man, the snake's
head resting on the man's head, and the face of the man that
of the lion. This statue has only been found in mystery
grottoes (the underground churches, the last remnants of the
catacombs).
I
can imagine that Jung did not talk about this part of his
initial vision, because he was conscious about the fact that
it was dealing with a future task he was not yet able to
fulfil. This task of the 21st century has indeed to do with
the snake, i.e., whith a novel interpretation of the
Kundalini process on the background of our Jewish/Christian
roots. It will lead into what I call the Eros
consciousness (the emphasis of the heart!), concentrated on
the "inner aspect of bodily matter", as e.g.
touched upon in Neotantrism
and Body Centered Visualization and A
Body Centered Visualization for Arrhythmias
of the Heart ]
Carl Jung as well as Sigmund Freud believed in the
theory
that the intellectual understanding of the spontaneous
products of the unconscious, especially of the dreams, is the
necessary condition for the healing of a psychic disease. My
experience with the Symptom Symbol Transformation shows
however the fact that already the observation and emotional
experience of these inner images is the sufficient condition
for the cure of the corresponding disease.
[Remark of January 2004: This
experience, too, suggests the existence of a different part of
the collective unconscious, a deeper one, which is much more
connected with the Eros principle than with the Logos. However,
this deeper realm is only observable by the altered
consciousness I call Eros ego.]
The spontaneous illumination that interpreted my Kappa synchronicity led
me back to my analytical work, now however with an emphasis
on the archetypal psychosomatic aspect of healing. With the
help of the Symptom Symbol Transformation I began to cure
people infected with the HIV virus. This
work
showed me that my concept of the psychophysically
interpreted negative energy could lead to a radically new view
of the related disease. My first conclusions I have formulated
in my recently [1994] published German book with the title Hat
AIDS einen Sinn? – Behandlungsmöglichkeiten der
HIV-Infektion auf der Grundlage tiefenpsychologischer
Imaginationsmethode (Does AIDS Have Meaning? HIV Treatment Possibilities on the Basis of
Imaginal Methods in Depth Psychology).
With the demonstration of the contents of my book I
Cercatori di Dio [The Quest for God] and of my further results I hope that I was able
to illustrate to you the possibility of the observance and
comprehension of the
synchronicity principle in the scientific research. As
Marie-Louise von Franz, my admired teacher always stressed,
the inclusion of the synchronicity principle is the necessary
condition for what she and Carl Jung called the exploration of
the unconscious out of itself. Only a research which follows
these "hints of the Tao" gives us the warranty that the
consciousness becomes able to eliminate its prejudices and
like this can observe the real contents and processes that happen in the collective
unconscious [January 2004: and/or in the layer behind
it, the Eros realm], purified of our
unconscious projections.
[Remark of January 2004: My further
research led me in the meantime to the view that the negative
energy of quantum physics represents a still deeper principle
than Carl G. Jung’s objective-psychic energy.
While the latter in a symbolic language can be called
"inner yang" that completes the "outer
yang", i.e. the physical energy, in a complementary way,
we must regard the principle of the negative energy as
"yin".
The “yin” principle applies
beyond the distinction of inside and outside, of depth
psychology and physics, of
object and subject, and goes therefore beyond the scope of
physical space and time. It corresponds to the energetic
principle the alchemy of the Middle Ages and the early
Renaissance called the anima mundi, the World Soul.
Further, it seems that the archetypal background of the
concerning energetical processes is the unified psychophysical
reality or unus mundus,
Carl G. Jung and Wolfgang Pauli looked for in the early
fifties of the 20th century.]
I thank you for your attention.
Horgen, Switzerland,
August 1994
[i]
See
for example the book by Manfred Stoeckler, Philosophische
Probleme der relativistischen Quantenmechanik, Berlin,
1984, p. 91