Wolfgang Pauli: „I carry both Kepler and Fludd within myself”

Based on his dreams and visions, Wolfgang Pauli, the co-founder of quantum physics and Nobel Prize laureate in 1945, believed that, symbolically speaking, he carried both Johannes Kepler, the founder of modern natural science, and Robert Fludd, the hermetic alchemist and magician, within himself. Moreover, he was convinced that it was his task to resolve the conflict between these two contradictory world views, natural science on the one hand, and the magical hermetic-alchemical one on the other[1].

Very early on in his correspondence with Carl Gustav Jung it becomes apparent that he wants to solve this task by orienting himself on the physical complementarity of Niels Bohr[2]. Bohr had shown that it depends on the observation instrument whether we see the phenomena of external nature as corpuscles or as waves. Analogously, the Nobel Prize winner postulated a complementarity between quantum physics and Jung’s depth psychology: if we look at the world from the outside, we will thus find, according to Pauli’s hypothesis, the postulates of quantum physics, and if we look at it from the inside, those of C.G. Jung’s depth psychology.

This endeavour was relativized by a dream in 1946, in which Pauli’s dream ego, with the help of the inner magician, wanted to replace the „objectification of rotation“, that is, the physical concept of spin created by Pauli, with a Daoist meditative exercise, the so-called circulation of the light[3]. The outer rotation was thus to be replaced by an inner rotation. In this dream, the tendency in Pauli to replace the physical process with a process in the psychophysical reality behind, or even beyond, the Cartesian split into an outside and an inside becomes visible for the first time. Instead of a complementarity, a reunification of events, an actual coniunctio (unification of opposites), as well as their observation in psychophysical reality is to be achieved. Since coniunctio is the main concern of hermetic alchemy, we can therefore say in symbolic language: „Fludd“ prevails over „Kepler“!

It is Pauli’s dream ego that proposes this solution to the inner magician. This is one of the few moments in which the hermetic-alchemical magician, who otherwise criticises the scientific results of the quantum physicist extremely vehemently[4], agrees with Pauli and even supports him in the insight that, with the help of the Daoist meditation exercise, he has found the first key to solving the problem of transforming spin into a rotation that can be experienced internally.

We know from depth psychology practice that in many cases the dream ego does not coincide with the conscious ego. In Pauli’s case, it is what I call the Eros consciousness, an „abaissement du niveau mental“ (Pierre Janet) usually devalued by psychiatry and psychotherapy, that corresponds to this complementary consciousness. In the meditative process, it consciously suppresses directed thinking and abandons itself to its inner images, feelings and vegetative bodily sensations[5]. I call the conscious experience of this procedure Body-Centred Imagination (BCI), or in the case of physical symptoms Symptom-Symbol transformation (SST)[6].

However, the quantum physicist, who was considered an intellectual prodigy by his colleagues, is afraid of using this procedure. The fear is that he believes he would fall into a psychosis[7] if he were to leave the Logos consciousness and enter the complementary Eros consciousness, which is absolutely necessary to reach this mystical state. A visit to the Swiss saint and mystic Nicholas von Flüe in the Ranft near Sachseln (Canton Obwalden, Switzerland)[8], where he learns about some of the saint’s visions, fascinates him extraordinarily on the one hand, but at the same time he believes that Nicholas’ life in the Eros state does not correspond to his destiny. It is the fear of letting go of the power attitude of the Logos, which also afflicts so many people today, that prevents him from experiencing a complementarity between the Logos dominated by thought and the Eros guided by feeling, instead of a complementarity between quantum physics and Jungian depth psychology. „Fludd“ should, but cannot, take the place of „Kepler“.

On the level of consciousness, then, the conflict between “Kepler” and “Fludd” in Pauli signifies the conflict between the life of the two complementary modes of consciousness. In an extremely large number of Pauli’s dreams, the overcoming of this conflict is depicted by the transition from oscillation to rotation.

Pauli is unconsciously overwhelmed by this problem without being able to see a solution. It is therefore very convenient for him that Jung had explained to him in one of their personal encounters[9] that in his opinion the rotation (and the mandala), the „inner spin“ so to speak, is a symbol of the expansion of consciousness that happens with the help of the method of Active Imagination discovered by the depth psychologist, and which he calls the individuation process. By this, the depth psychologist understands a dialectical procedure of the logos consciousness, a „confrontation with the unconscious“[10], which leads to the withdrawal of mostly negative projections into fellow human beings and thus to a „purification“ and expansion of the logos consciousness.

Pauli has thus found the complementarity he was looking for: for him, the quantum-physical spin corresponds to Jung’s individuation process, the process of expansion of the logos consciousness that takes place in it. „Kepler“ wins against „Fludd“!

The fascination of roundness and rotation, however, does not let Pauli go. The roundness of Nicholas von Flüe’s wheel image, which he had seen during his visit to the Ranft in Flüeli near Sachseln, triggers in him a further preoccupation with the complementarity between physics and depth psychology. He thinks that in making his discoveries Kepler was projecting an inner process of rotation into the outside world[11]. This view serves him to substantiate the complementarity between the outer rotation of the planets and the symbolic inner one of the expansion of consciousness through Active Imagination, Jung’s individuation process. However, it does not occur to him that in this view the spin he postulates could also correspond to such a projection.

In this complementary description of what happens in the world—physical spin versus symbolic „inner spin“ of becoming conscious—there is no place for the Daoist circulation of the light, an exercise that requires Eros consciousness to be carried out successfully. Active imagination does not lead to a unification of the (Eros-)ego with the universe or with psychophysical reality, but rather, through the withdrawal of projections in the process of confrontation with the unconscious, to an objective differentiation from one’s fellow human beings, individuation, and thus to a detachment from the unconscious „participation mystique“ (Claude Lévy-Bruhl) with them.

The visit to Nicholas von Flüe and the viewing of the wheel image also trigger a preoccupation in Pauli with the problem of the Trinity versus the double-Trinity. The latter occurs extraordinarily often in his dreams. He interprets the Trinity as the archetypal basis of the principle of causality, which Johannes Kepler had introduced into natural science. He also knows that the double-triadic image, the Seal of Solomon or Star of David, corresponds to a fundamental symbol of Hermetic alchemy. So „Kepler“, the causal natural scientist, and „Fludd“, the hermetic magician, come together again, but their relationship remains in irresolvable conflict.

Nor does „Fludd“, and thus hermetic alchemy, let go of Pauli. As he explains in detail in the Kepler/Fludd article[12], in the symbolic opus of hermetic alchemy the upper world, the „heaven“, or the „king“, descends into a middle sphere and becomes ever more subtle in the process. At the same time, the lower world, the „earth“, the „queen“, rises upwards, also into the middle sphere, and it also becomes subtle in the process. In this middle sphere the two unite. This process, as mentioned, is called the coniunctio (union of opposites) or Holy Wedding. As a result of this sexually conceived union, the infans solaris, the sun-moon child, is born. This „child“ in the subtle sphere of psychophysical reality, corresponds, among others, to the red tincture, the remedy for all diseases (medicina catholica) and the guarantor of eternal life in the afterlife (Paracelsus).

Pauli is able to grasp this event theoretically. He sees above all the difference[13] between neo-Platonic alchemy, the eternal cycle in which nothing new is created, and hermetic alchemy, the process of creating the sun-moon child and the red tincture, which, in contrast to the neo-Platonic procedure, also transforms the adept. But the quantum physicist cannot empirically perform the hermetic process of the coniunctio or Holy Wedding, since he lacks the conscious transition from Logos consciousness to Eros consciousness, hermetic-alchemically speaking, the transformation of the adept.

The sun-moon child also corresponds to the liberated world soul, the symbolic expression of the energetic principle of psychophysical reality. Other symbolic equivalents exist for this principle: the quintessence or homunculus, the artificially created human being, and the lapis, the „subtle stone“. Most important for our purposes is the rotundum, which begins to rotate spontaneously in the final phase of the hermetic process. This rotation naturally reminds us of the Daoist circulation of the light, which according to Pauli’s inner magician is supposed to replace spin. The circulation of the light is supposed to lead into a union of the ego with the universe or psychophysical reality. Thus, the Daoist imagination stands in stark contrast to Jung’s Active Imagination, which strives for a detachment of the ego from „participation mystique“ with the environment, i.e., the withdrawal of projections, and is thus supposed to lead into individuation.

In 1950, Pauli wrote to Jung that in his dreams Jung’s Self, which the depth psychologist understands as the inner image of God in every human being, is replaced by the radioactive nucleus, and that this radioactive core therefore corresponds to the lapis, the „subtle stone“, the final product of the alchemical opus. Further, we know that Pauli’s inner magician replaces Jung’s concept of synchronicity, a psychophysical concept, with radioactivity with penetrating persistence. Moreover, the quantum physicist shows that (physical) radioactivity and the (psychophysical) red tincture of hermeticism have very similar properties, especially the phenomenon of multiplicatio. This multiplicatio is shown in radioactivity by the destructive radiation that immediately contaminates the whole environment, in the red tincture by a supernatural radiation of the subtle body that has, however, a constructive and healing effect in the nearer and wider environment (therefore it is also called medicina catholica, the all-healing medicine).

We can conclude from this that the magician, the representative of hermetic alchemical magic, wants to bring radioactivity, which is actually physically defined, to the level of psychophysical reality. The psychophysical process of hermetic alchemy, the production of the red tincture with its magical radiance, the multiplicatio, the observation of which represents a profoundly inner occurrence, thereby replaces the purely physically defined radioactivity.

And the magician and Robert Fludd respectively continue to rumble in the depths of Pauli’s psyche in a further train of thought. The replacement of the physical concept of radioactivity by the psychophysical concept of the magical red tincture is complemented by another reflection of the quantum physicist. In his writing „Background Physics“[14], he is preoccupied with the phenomenon that the anomalous Zeeman effect is based on a physically inexplicable multiple splitting of the spectral lines (which eventually led him to the mathematical formulation of spin). Pauli compares this multiple splitting, which he interprets as multiplicatio, with the splitting of the yogin’s ego in the Daoist meditation of the circulation of the light, which ultimately leads to the creation of the subtle body. This „child“ of meditation is more enduring than the ego, can outlive it and express itself in hauntings and ghostly apparitions. Moreover, it has a physical existence in addition to the psychic one, the latter, however, in a very unclear way.

So in both cases, symbolically speaking, „Fludd“ has triumphed over „Kepler“; hermetic has prevailed over natural science. It cannot be overemphasised what a revolution this development triggered by the preconscious knowledge[15] of the unconscious means: The Nobel Prize winner in physics, whose sharp mind impressed all his contemporary colleagues, begins to search for phenomena that supplement or even want to overcome natural science with the help of hermetic alchemical and therefore magical procedures. By including psychophysical reality in the above considerations, he—consciously or unconsciously—expands materialistic physics into a hermetic alchemical worldview. To my knowledge, Pauli is the only quantum physicist who, forced by an inner urge, had to follow this process.

But now the natural scientist “Kepler” reasserts himself in Pauli’s consciousness. In 1949, he writes to Jung that the replacement of red tincture by radioactivity represents an „expression of an advance in our knowledge“[16]. He thus opposes the magician’s solution of replacing (physical) radioactivity with (psychophysical) red tincture in an expanded theory, as well as physical spin with the Daoist circulation of the light and their goal, the construction of the subtle body. In this regression into materialistic physics, it becomes apparent that in Pauli „Kepler“ had now definitely outdone „Fludd“—the inclusion of hermetic alchemy in the description of nature and its magical processes was definitively eliminated.

Instead of trying to include hermetic alchemy into our picture of the world, together with Heisenberg, Pauli tried to develop a (completely materialistic) unified field theory that he presented in New York on February 1st, 1958 to Niels Bohr, C.S. Wu, Oppenheimer, Abraham Pais, and others[17]. Pais describes the situation as follows: “I was present and vividly recall my reaction: this was not Pauli I had known for so many years. He spoke hesitantly. Afterward, a few people, including Niels Bohr and myself, gathered around him. Pauli said to Bohr: ‘You may well think that all this is crazy.’ To which Bohr replied: ‘Yes, but unfortunately it is not crazy enough’.”[18]

One month before his early death, in a letter from Nov 17, 1958[19] to C.S. Wu, he eventually wrote: I now completely agree with Bohr [that our theory] is not crazy enough. Something entirely new, in other words something very “crazy” is needed.

In my opinion, the “crazy theory” must include hermetic principles. In Return of the World Soul, Part 2—A Psychophysical Theory[20] I tried to formulate such a theory.


Jung, C.G., Erinnerungen, Träume, Gedanken, Chapter: Die Auseinandersetzung mit dem Unbewussten
Jung, C.G., Memories, Dreams, Reflections, chapter VI, Confrontation with the Unconscious
Meier, C.A., (ed.), Atom and Archetype, The Pauli/Jung Letters 1932-1958, Princeton University Press, New Jersey, 2001; (abbreviated as AaA)
Meier, C.A., (ed.), Wolfgang Pauli und C.G. Jung, Ein Briefwechsel 1932-1958, Springer, Berlin, 1992; (abbreviated as PJB)
Pauli, W., Der Einfluss archetypischer Vorstellungen auf die Bildung naturwissenschaftlicher Theorien bei Kepler, in:Jung, C.G., Pauli, W., Naturerklärung und Psyche, 1952
Pauli, W., The Influence of Archetypal Ideas on the Scientific Theories of Kepler, in: Writings in Physics and Philosophy, Springer, Berlin, 1994
Pauli, W., Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, Band 4/I: 1950-1952, ed. Karl v. Meyenn, Springer, Berlin, 1996; (abbreviated as WB 4/I)
Pauli, W., Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, Band 4/II: 1953-1954, ed. Karl v. Meyenn, Springer, Berlin, 1999; (abbreviated as WB 4/II)
Roth, R.F., Return of the World Soul, Part 1—The Battle of the Giants, Pari Publishing, Pari, Italy, 2011, Chapter 4
Roth, R.F., Return of the World Soul, Part 2—A Psychophysical Theory, Pari Publishing, Pari, Italy, 2012
Roth, R.F., The_Wheel_Image_of_Nicholas_von_Flue_as_Symbol_of_the_Subtle_Body, https://www.academia.edu/11710869/The_Wheel_Image_of_Nicholas_von_Flue_as_Symbol_of_the_Subtle_Body_Sketch_of_a_Twenty_Year_Research_Effort

[1] Pauli, Wolfgang, Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a, Band 4/I: 1950-1952, ed. Karl v. Meyenn, Springer, Berlin, 1996; abbreviated as WB 4/I, p. 226: “Ich glaube, dass ich sowohl den ‘Kepler’ wie den ‘Fludd’ in mir selber trage und dass es für mich eine Notwendigkeit ist, zu einer Synthese dieses Gegensatzpaares zu gelangen, so gut ich kann.” My translation: I believe that I carry both ‚Kepler‘ and ‚Fludd‘ within myself and that it is a necessity for me to arrive at a synthesis of this pair of opposites as best I can.

[2] See enclosure to Pauli’s letter [13P] to Jung from Oct, 2, 1935, in: Meier, C.A., (ed.), Wolfgang Pauli und C.G. Jung, Ein Briefwechsel 1932-1958, Springer, Berlin, 1992; (abbreviated as PJB), pp. 16-17 respectively Meier, C.A., (ed.), Atom and Archetype, The Pauli/Jung Letters 1932-1958, Princeton University Press, New Jersey, 2001; (abbreviated as AaA), pp. 11-12

Unfortunately, the original German edition as well as the English translation Atom and Archetype is full of errors, which seem to be based on the transcription of the handwritten letters of Pauli and Jung by C.A. Meier. I found these errors by looking up these handwritten letters [Manuscript Hs 1056] in the library of the ETH (Federal Institute of Technology in Zurich) and comparing them with the printed version. The reader is especially pointed to letter [29P], p. 26, in which a crucial mistake turns around the whole meaning of one of the most important statements of Pauli’s: He thought that ‘there is room left for a new type of law of nature,’ thus a third type of law of nature besides the causal laws of Newton’s and Einstein’s physics on the one hand and the statistical causal laws of quantum physics on the other. Meier writes exactly the contrary: ‘That there is no room left …’

[3] See PJB, letter [32] from Feb 25, 1946, pp. 34-35 respectively AaA, letter [32P], pp.30-31; see also Return of the World Soul, Part 2, section 6.16.1 „People who know what rotation is“

[4] See PJB, Pauli’s letter [44] from Nov 16, 1950 to Emma Jung, pp. 52-56, respectively AaA, letter [44P], pp. 49-53

[5] The Eros ego or Eros awareness is complementary to the Logos ego. In my definition it consists in introverted feeling, vegetative sensation and intuition. Thinking is its inferior function. The Eros ego becomes creative if it consciously accepts the inferiority of thinking. Then, in a state of half trance, it becomes able to perceive the preconscious knowledge of the unconscious (C.G. Jung) and can transform it into colloquial language of today. The Eros ego is also necessary for the processes of Synchronicity Quest, Body-Centred Imagination (BCI) and Symptom-Symbol Transformation (SST). The historical background of the Eros ego is the Logos spermatikos of the Stoa.

[6] Description see in Return 2, sections 6.13 und 6.14

[7] See PJB, footnote 5, p. 184, respectively AaA, footnote 5, p. 187, and especially letter [1625] to M.-L. von Franz from August 21, 1953, WB 4/II, p. 252

[8] See Pauli‘s letter [30] from Mai 24, 1934 (not 1939, as the editor C.A. Meier erroneously writes), in PJB, p. 32, respectively letter [30P] in AaA, p. 28. To Nicholas von Flüe see also Roth, R.F., The_Wheel_Image_of_Nicholas_von_Flue_as_Symbol_of_the_Subtle_Body, https://www.academia.edu/11710869/The_Wheel_Image_of_Nicholas_von_Flue_as_Symbol_of_the_Subtle_Body_Sketch_of_a_Twenty_Year_Research_Effort

[9] See Pauli, W., Der Einfluss archetypischer Vorstellungen auf die Bildung naturwissenschaftlicher Theorien bei Kepler, in:Jung, C.G., Pauli, W., Naturerklärung und Psyche, p. 132, footnote 5; respectively Pauli, W., The Influence of Archetypal Ideas on the Scientific Theories of Kepler, in: Writings in Physics and Philosophy, p. 234; footnote 16

[10] See Jung, C.G., Erinnerungen, Träume, Gedanken, Kapitel: Die Auseinandersetzung mit dem Unbewussten, pp. 174, respectively Jung, C.G., Memories, Dreams, Reflections, chapter VI, Confrontation with the Unconscious, pp. 194

[11] Pauli, W., The Influence of Archetypal Ideas, in: Writings in Physics and Philosophy, p. 234; footnote 16

[12] Pauli, W., Der Einfluss archetypischer Vorstellungen auf die Bildung naturwissenschaftlicher Theorien bei Kepler, in:Jung, C.G., Pauli, W., Naturerklärung und Psyche, 1952; English translation in Pauli, W., The Influence of Archetypal Ideas on the Scientific Theories of Kepler in Pauli, W., Writings on Physics and Philosophy, ed. Charles P. Enz and Karl von Meyenn, Springer, Berlin, 1994, pp. 244-247

[13] To Pauli’s distinction between neo-Platonic and hermetic alchemy see Roth, R.F., Return of the World Soul, Part 1, chapter 4

[14] AaA, p. 186, respectively PJB, pp. 182-183

[15] One of the most important attributes of the collective unconscious is its preconscious or absolute knowledge that shows in archetypal dreams and synchronicities. Jung discovered the preconscious knowledge in his big life crisis from 1913 to 1918. In it, two characters, Philemon and Elias showed him insights that he was not conscious of. Later, in India, he realized that the gurus are used to talk with their deceased teachers. That way, he began to understand that such preconscious knowledge exists.

[16] AaA, p. 41 respectively PJB, p. 44

[17] WB 4/IV, p. 871

[18] WB 4/IV, p. 898

[19] WB 4/IV, p. 1331

[20] Pari Publishing, Pari, Italy, 2012

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Remo F. Roth, Interview Huffington Post from August 24, 2012


 Interview Huffington Post, from August 24, 2012



A: My personal history in Jungian Depth Psychology  2

B: Studies, life crisis and publications  3

C: Personal recollection of my relationship with Marie-Louise von Franz  9


A: My view of Marie-Louise von Franz’ greatest contributions to Jung’s depth psychological theory, and some of my scientific results based on her insights  11

B: My reflection on Marie-Louise von Franz’ relationship with Pauli 14


A: My personal goal to advance C.G. Jung’s depth psychology and to create a new worldview   16

B: The most pertinent discoveries regarding the Pauli/Jung correspondence  19

C: UFOs and the incarnation phenomena in psychophysical reality  20

D: The constellated Hermetic alchemical process: the coniunctio or hierosgamos  21

Appendix A: Example of Symptom-Symbol Transformation (= Body-Centered Imagination in the case of psychosomatic/somatic disease) 24


A: My personal history in Jungian Depth Psychology

 From 1975 to 1982 I studied at the C.G Jung Institute in Zurich. Though I wrote a thesis about the depth psychological interpretation of images under the thesis supervision of Dr. Marie-Louise von Franz (that she would have liked to be published), the then-teaching analyst Dr. U. Baumgardt let me fail the oral exam twice. I never received a reason for the failure. This is especially disturbing since I had found the correct diagnosis in 6 cases. The receipt of the diploma was bound at the condition that I began the studies at the beginning (!) including personal analysis, teaching and control analysis with different analysts than the ones that I had chosen.

Later I realized that during these times in the C.G. Jung Institute a power struggle had begun; at the background of the struggle were divergent methods of dream interpretation deviating from C.G. Jung’s and von Franz’. Teachers at the institute, especially Baumgardt, began just to phantasize about the images and dreams of patients, without including associations and especially amplifications. In this way they projected their own unconscious shadow problems into the clients (see also my remarks on the greatest contributions of MLvF in Jung’s depth psychology, below). I was also a victim of these horrible projections and in this way became the black sheep.

In 1982 I had a dream in which a voice told me: ‘Remo, you have to renounce the diploma.’ Thus I did not pursue this diploma anymore because of scientific and ethical reasons. Further, in 1982 I wrote an Appeal to the Government of Kanton Zurich, Switzerland (the supervision authority).

In 1983, the government of Kanton Zurich, the executive, proposed to the Kantonsrat, the legislative, to refuse the acceptance of a new law concerning psychotherapy proposed by the government itself. This was and still is an absolutely unique proposal in politics of Switzerland. With the new law the C.G. Jung Institute and four other institutes had been accepted by the Health Insurances. Psychotherapists of these five institutions would have received the status of being the only ones to be paid by the Health Insurances. The government was convinced that my reproaches were correct, and eventually fought against the acceptance passage of the new law. As a result, since Jungian and other psychotherapists remained in mostly empty practices very many of them became impoverished during the eighties and nineties of the last century. The shot had backfired.

In 1983 I broke with the C.G. Jung Institute and all Jungians and had to find my own professional way. Eventually, it led me to my profession as an author, healer and dream interpreter.

In the year 1996 I read in Wolfgang Pauli und C.G. Jung, Ein Briefwechsel, 1992, edited by C.A. Meier that Pauli, in two letters to the Curatorium (the management of the C.G. Jung Institute) had expressed exactly the same reproaches. He argued that the C.G. Jung Institute did not follow the high scientific and ethical standards that were needed for such an institution. As a consequence, Pauli, asked by C.G. Jung to become a patron of the institute founded in 1948, thought to retire, but then died.

In 2010 Brigitte Spillmann, president of the C.G. Jung Institute from 1997 to 2009, published a book together with Robert Strubel, in which she denounced the institute with very similar reproaches. Here are the most impressive ones: She talks of double bind (p. 358), prejudices instead of facts (projection !!!; p. 375), envy, competition, power (p. 383), greed, aggression, distrust, fear of extinction (p. 397), psychosocial creation of inhumanity as normality (p. 401), narcissism (p. 409), institutional production of unconsciousness (p. 467), lack of sense of guilt (p. 473). All this I experienced already in 1981/82. My standpoint was once again verified.

It was the decision to renounce the diploma that led to the fact that I discovered my creative capacity. It was my fate to develop C.G. Jung’s depth psychology further, to clarify it from its many contradictions and to advance to a psychophysical theory. To do so, I had first to autodidactically study Einsteinian and quantum physics. The result was my first book (published in Italian) in the year 1994 with the title I Cercatori di Dio (The Quest for God; see below). In its 6th chapter I interpreted some very important quantum physical concepts on the basis of C.G. Jung’s theory. Further publications followed (see below).

The above events and my decision were the necessary precondition for withdrawing my transference on the C.G. Jung Institute. It solved the problem that I had projected the Self, the inner God-image proposed by Jung on this institute. I became completely independent of any liaison to any institution; a necessary precondition for the process that C.G. Jung called individuation, i.e. the process of finding one’s own inner truth and fate.


B: Studies, life crisis and publications

 From 1964 to 1968 I studied Economics and Operations Research at the University of Zurich. I added further intense studies in mathematics, especially in linear algebra. In 1968 I received my master in Economics and Operations Research.

In 1971 I ended my dissertation in Operations Research with the title Graph Theory for the Solution of the Time Table Problem of High Schools (scored as summa cum laude by Prof. Dr. H.P. Kuenzi, Professor of Operations Research at the University of Zurich): I mapped the connection of teachers, classes and rooms into a network. The flow in this network had to be optimized. To do so, I applied a specific and very efficient algorithm of G.J. Minty (integer optimization theory) as the background of a computer program to solve the problem. The program was and is still used as the background of the most successful computer program for solving the problem.

I was completely fascinated by this work. Later I asked myself why? I realized that the network to be optimized is a symbol of nonlocality: everything is connected with everything. Based on this idea, I later defined my term “psychophysical nonlocality,” the main characteristic of the unus mundus: since it is space- and time-less, also in it everything is connected with everything. The use of an integer optimizing algorithm was the pre-stage of realizing the inner quantum leap during doing Body-Centered Imagination (BCI) and Symptom-Symbol Transformation (SST) (description see below). From one moment to the other one jumps from one “integer” to the other one without however passing the region in-between.

During the years 1972 to 1974 I experienced an incredibly deep life crisis triggered by my divorce. It was a great illumination when I realized what C.G. Jung called symbolic thinking: instead of taking everything concretely, one can also find its symbolical meaning. Later I saw that Jung had found symbolic thinking during his life crisis from 1913 to 1918. He eventually personified symbolic thinking as the principle of the Anima. (He was however not able to distinguish it from the anima mundi, the world soul; see below).

In those times I spontaneously began to paint. In this way the so-called Kreuzbilder, the cross images were created. They show in a symbolic way my future individuation process. In cross image #6, for example, the following is represented: the snake at the cross representing Kundalini energy. Later I defined it as the magic energy (matter-psyche) of the unus mundus. Further, in the Red Sea, a symbol of the inferior function is the Seal of Solomon. It represents the bipolar energetic background of psychophysical reality. On the left the so-called sol niger, a symbol of what I later called the Eros Self.

Without knowing anything of alchemy, I also painted cross image #7. It is deeply alchemical, since it shows the four alchemical colours black, white, yellow and red. They represent the four stages of the opus: nigredo, albedo, citrinitas and rubedo (the latter equivalent to Gerardus Dorneus’ unio corporalis; see below). The red child reminds us of course of my name (Roth = red). However, it shows also the infans solaris, the goal of the Hermetic alchemical opus. It is symbolically equivalent to the quintessence or the red (!) tincture, the healing essence, also called the Alexipharmakum (the counter-poison) and the medicina catholica (the all-healing medicine). In my method of BCI/SST I eventually reached this goal of the liberation of the all-healing medicine (see below).

During this time I lost everything; my wife, my job, my joy of life! I fell into a deep depression that showed however later to be a creative depression (M.-L. v. Franz); the necessary precondition for a creative life. In my notes I described this state as follows: I have lost everything except one thing; I yet possess pencil and paper; thus, as a man grown up in a household in which there was only one book, the Bible (AT and NT), I began to write. Later, Marie-Louise von Franz interpreted this insight as follows: “Remo, whatever will happen, you have to write, write, write!”

The end of my life crises from 1972 to 1974 was marked by my painting the mandala with the name Herr Roth hat Frau Weiss geheiratet (Mr. Red married Mrs. White; see image below).

I interpreted it in the above-mentioned thesis. It is full of the symbolism of #9. Since symbolically seen #9 means “new” and it is also a symbol of transition (to 10 and the two digit numbers), it belongs also to mysticism, the decisive transition to the intimate relationship with god and/or the goddess in a deeply individual way. In Jungian terminology one would talk of the relationship with one’s inner God-image. Living this transition and developing the theory behind this process, the theory of psychophysical reality developed in Return of the World Soul, Part 2, was the way out of my life crisis and its deep depression.

 / / /

 In 1982 I began autodidactic studies in Einsteinian and quantum physics. During this time, especially in the years 1984, 1985 and 1986, I began to dream many completely archetypal dreams dealing with Einsteinian and quantum physics. Some of them I used in the argumentation in Return of the World Soul and Holy Wedding (see below).

Much later I realized that one can use Einstein’s and quantum physical ideas in a physical-symbolic way. It was Wolfgang Pauli who demanded such terms, since he dreamed dreams in which the official physical terms were used in a completely different way, i.e. symbolically. This is especially true for the fine structure constant (approximately the inverse of 137) and radioactivity. The former created the last synchronicity of Wolfgang Pauli since he died in room #137 in the Rotkreuz Hospital in Zurich. I used the acausality of the single radioactive decay to define what in this physical-symbolic language I call the “inner radioactive decay:” in a completely will-less state the Eros ego (explanation see below) observes singular spontaneous (acausal) quantum leaps (explanation see below).

In the year 1986 I completed the book I Cercatori di Dio (The Quest for God) published in 1994. It contains the above-mentioned chapter about the depth psychological background of quantum physics. Marie-Louise von Franz wrote a foreword which is published in the book.

In 1994 I published Hat AIDS einen Sinn? Behandlungsmöglichkeiten der HIV-Infektion auf der Grundlage tiefenpsychologischer Imaginationsmethoden (Does AIDS have any meaning? Treatment possibilities of the HIV infection on the basis of depth psychological imagination methods). In it, I described for the first time my method of Body-Centered Imagination (BCI) and Symptom-Symbol Transformation (SST) (description see below).

In the year 1996 I discovered the book Wolfgang Pauli und C.G. Jung, Ein Briefwechsel 1932-1958 (Enlish translation Atom and Archetype, 2001) published in 2001 and edited by C.A. Meier, a friend of the two. An intense involvement in the incredibly deep thoughts of the two followed during the next years. Then I discovered Wolfgang Pauli, Wissenschaftlicher Briefwechsel mit Bohr, Einstein, Heisenberg, u.a. published in many volumes. I was especially interested in the letters between Pauli and Marie-Louise von Franz between the years 1951 and 1954 and in the scientific discussion with Pauli’s colleague Markus Fierz. These letters provide the background of my engagement with the debate of physical, depth psychological and psychophysical contents in the dispute between W. Pauli, C.G. Jung and Marie-Louise von Franz.

The result of this engagement are the following publications:

2011: Return of the World Soul, Wolfgang Pauli, C.G. Jung and the Challenge of Psychophysical Reality, Part 1: The Battle of the Giants, (Pari Publishing, Pari, Italy), and

2012: Return of the World Soul, Wolfgang Pauli, C.G. Jung and the Challenge of Psychophysical Reality, Part 2: A Psychophysical Theory, (Pari Publishing, Pari, Italy) which followed.

The first volume begins with a synchronicity that happened at the foundation ceremony of the C.G. Jung Institute in Zurich. It shows the following meaning: The C.G. Jung Institute, founded in 1948, has to face the chal­lenge of developing scientific research regarding the union of modern physics and depth psychology—which was the aim of Wolfgang Pauli and C.G. Jung. The result of the research should be a new theory based on the Hermetic worldview that would also include the epistemol­ogy of quantum physics and the experience of depth psychology.

The field of this research should be an expanded view of synchro­nicity, which—on the basis of symbolically amplified physical concepts—would include telepathy, precognition and psychokinesis. The hypothesis of a unified psychophysical reality should be: 1, the background for the explanation of these phenomena as well as 2, a new scientific interpre­tation of the energy principle as a ‘fluid’ or ‘watery’ yin/yang bipo­larity (as in Daoism and Hermetic alchemy).

Later I realized that it was in fact my fate to develop all this during my life—the work of my “inner C.G. Jung Institute” that I had first projected onto the outer.

In Volume 1 I show then Pauli’s criticism on C.G. Jung’s idea of the quaternity as an image of the Self, the inner God-image and his postulate that it cannot be used for the formulation of a psychophysical theory. Further, I mention Pauli’s very important differentiation of being, non-being and potential being. With the help of the process {potential being >> actual being} one can describe the quantum leap happening in radioactivity and in the so-called observational process in quantum physics: without any cause, out of the blue, something new in our world is created. It is this acausal process that happens also in so-called «singular inner (acausal) quantum leaps» or «inner radioactive decays» while applying BCI/SST (description see below).

In the next chapter I discuss the difference between the Neoplatonic and Hermetic alchemical opus first realized by Wolfgang Pauli. Neoplatonic alchemy, the opus of the priests, consists in liberating the good spirit/psyche from evil matter and its asceding to Heaven leaving dead matter behind. It is the model for the liberation of energy from matter in physics and the background of the Neoplatonic idea that the good spirit must be liberated from evil matter. Hermetic alchemy, however, regards matter of equal value as spirit. In its opus the psyche must abandon the spirit in Heaven and descend to an intermediary realm. In this way matter can ascend and meet the psyche in this realm represented by the Seal of Solomon. There the so-called coniunctio or hierosgamos, the Holy Wedding happens. The result is the infans solaris symbolically equivalent to the quintessence or red tincture, the healing substance. The last chapter shows Pauli’s and Jung’s dispute about today’s constellated incarnation processes already prefigured in Hermetic alchemy. It ends with the postulation of five distinctive questions being left open by Pauli and Jung. These are:

1. The role of the Seal of Solomon, the symbol of the bipolar energy princi­ple, and its relationship with Jungian quaternity;

2. The more exact description of the integration of Hermetic philoso­phy into a renewed scientific worldview;

3. The integration of the Hermetic alchemical red tincture (or quintes­sence) as a preliminary stage of psychophysically comprehended radio­activity;

4. The process that I postulated as the singular inner quantum leap, which leads to incarnation (what I call the acausal twin process);

5. The definition of the Eros ego, which is the necessary consciousness to observe the singular inner quantum leap.

The second volume of Return of the World Soul contains my psychophysical theory that answers these questions. Further, I show two empirical examples of BCI and SST respectively. The theory is based on Wolfgang Pauli’s reproach against C.G. Jung’s quaternity from 1953: “As long as quaternities are kept ‘up in the heaven’ at a great dis­tance from people … no fish will be caught, the hierosgamos (equivalent to coniunctio and Holy Wedding) is absent, and the psychophysical problem remains unsolved.” In this way he criticized Jung’s inclusion of the Anima into the Trinity to receive the quaternity, the center of the collective unconscious. Further, he stressed that with the quaternity the solution of the psychophysical problem, the re-unification of matter and spirit on a deeper level is not possible. In Jung’s quaternity the feminine principle is only one-dimensional and does not really include the anima mundi or world soul. On the other hand in the Seal of Solomon or Star of David, the energetic background of Hermetic alchemy, the feminine principle is three-fold. Included in the Seal it represents the real energetic background of Hermeticism.

Further, Jung created a theoretical discrepancy: to describe the development of the archetype of the Self in time, on the one hand he postulates a causal process (as for example in Aion); synchronicity, however, the other process for explaining the development of archetypes, is acausal. This severe theoretical deficiency must be overcome.

The book begins with a new interpretation of the Axiom of Maria Prophetissa that states that the fourth corresponds to the double-triadic Seal (and not to Jung’s quaternity), the energetic background of the unus mundus. This result is used to define a process—empirically observable in an altered state of half trance—in which psychic/physical energy transforms first into the magic energy of the unus mundus and then re-transforms into psychic/physical energy of higher order; the acausal twin process (see figure 6.33 below). The acausal psychic process describes the background of synchronicity, the acausal physical process Body-Centered Imagination (BCI); an inner transformative process that builds the energetic background for healing physical disease. In BCI, the ego in a completely will-less half trance state observes spontaneous inner singular quantum leaps, the acausal incarnations of the world soul; be it as deeply corporeally experienced symbolic images, or as sensations based on the sympathetic/parasympathetic nervous system (the belly brain discovered by Michael Gershon). Experience shows that mere observation of such phenomena heals.

This process was constellated in Wolfgang Pauli who had many dreams and visions about the Seal. He was however not yet able to understand the process, though he looked for “a third type of natural law” besides the laws of causal physics (Newton/Einstein) and the statistical causal laws of quantum physics. This is the case since he insisted on the absolute truth of the energy conservation law. The latter is violated in the above acausal twin process, and energy of qualitatively higher order (not observable by quantitative physical means) is created—the medicina catholica, the all-healing medicine of Hermetic alchemy. Since Pauli was not able to accept the bipolarity of the energy term and thus not realized BCI, he was haunted by the famous psychokinetic Pauli effect. It is overcome by the inclusion of the magic process, and Pauli’s other demand, the inclusion of paraphysics/parapsychology into natural science is fulfilled.

In the last section of the book I prove the psychophysical theory with the help of the content of some of Pauli’s most decisive dreams and vision. It solves also the enigma of his famous death synchronicity: Pauli, completely fascinated by the so-called fine structure constant (1/137) died in room #137 (being the 33th prime number and thus a symbol of 3/3; the Seal of Solomon) of the Rotkreuz Hospital in Zurich. The synchronicity showed that Pauli did not solve the above problem of entering the unus mundus.

It was in 2003 that I discovered the fact that there must be a third type of energy besides physical energy and objective psychic energy (C.G. Jung) (complementary to each other as shown by Pauli). This discovery was the decisive and necessary step for the development of my psychophysical theory described in Return of the World Soul, Part 2.

Since 2005 I have been working on a manuscript with the title Holy Wedding, The Archetype of the Coniunctio (hierosgamos) in Alchemy and in the Unconscious of Modern Man. It is partly available as a digital publication http://paulijungunusmundus.eu/hknw/holy_wedding_alchemy_modern_man_contents.htm in the internet. It is based on the results shown in Return of the World Soul and deals with a new interpretation of the Hermetic alchemical Holy Wedding described in the medieval treatise Rosarium Philosophorum (1550). The ten images show the alchemical opus, and especially its Neoplatonic and Hermetic aspects. The first seven images describe the liberation of psyche from matter and its ascent to the Christian Heaven. There psyche unifies with spirit, and matter dies. Then, however, with image #8 the Hermetic alchemical opus begins. Its motto is described by “Rend the books lest your hearts be rent asunder.” Psyche has to descend to an intermediary realm between Heaven and earth, and in this way matter can ascend. Both become subtle and create the in-between world of the subtle body. At the same time matter slayed in the Neoplatonic opus is revitalized. In this intermediary realm the coniunctio, the Holy Wedding of the god and the goddess takes place, which is explicitly thought of as being sexual. The result is the birth of the so-called infans solaris, equivalent to the extraction of the red tincture from the lapis or of the quintessence from the Seal of Solomon (symbolizing the intermediary world). The red tincture and the quintessence symbolize the life essence, the medicina catholica (the all-healing medicine) and the Alexipharmakum (the counter-poison).

The process can be interpreted on the level of consciousness: the Logos ego has to be transformed into the Eros ego, an altered state of half trance in which one is able to observe inner images and vegetative sensations. Experience shows that they correspond to the healing substance for the physical body. Extracting them is the goal of Body-Centered Imagination and Symptom-Symbol Transformation.

A necessary conclusion of the interpretation of the energetic phenomena described in the Rosarium  is that besides C.G. Jung’s (Logos) Self there is also the complementary Eros Self corresponding to the Eros ego. In half trance the altered ego and the Eros Self meld, and this process is described as Holy Wedding. The process is different from Jung’s Active Imagination because there is no longer any distinction or confrontation. It has some similarity with Buddhist dream yoga in which one hands oneself over to the archetypal daimones (the negative and positive demons).

I describe and interpret further a dream of Marie-Louise von Franz’ that seemed to be so important to her that she demanded it be told at her funeral service. The dream relates to the reincarnation of C.G. Jung and his marriage with the Black Madonna in Einsiedeln, Switzerland. The dream shows the task that the depth psychologist was not yet able to fulfill. It corresponds to the integration of Body-Centered Imagination and Symptom-Symbol Transformation into our earthly life. The procedure involves on the one hand the creation of the subtle body for the healing of physical (and specific) psychic disease, and for an individual life in the afterlife, and on the other the reincarnation of the deceased into our world. This seems to be the task required at the beginning of the 21st century. A dream of Marie-Louise described this task as the process of finding the psychological equivalent to the atomic bomb. In fact, it is the psychophysical equivalent, and it seems to heal the collective disease triggered by the invention of the bomb.

C: Personal recollection of my relationship with Marie-Louise von Franz

 I had a very friendly relationship with Marie-Louise von Franz from 1978 to 1998. From 1978 to 1981 this was the professional relationship of teaching analysis. Our relationship was marked by the principle of Eros. Since I have peasant roots and felt her always as a “peasant woman,” we were also able to talk very openly about the problem of sexuality. This paved the way for my manuscript Holy Wedding, which begins with an expression of thanks to her. When we talked about the problem of the coniunctio, the Holy Wedding of God and the Goddess so important in Hermetic alchemy and thought of as being a sexual relationship, again and again I experienced her exceptional capability to connect these deepest religious facets of Eros with its instinctual aspects. She helped me in this manner to pave the way for an all-embracing understanding of Tantrism. This mystical branch of Buddhism and Hinduism contrasts with Semitic religions in that sexuality is included in their spirituality.

Marie-Louise von Franz agreed to be my thesis adviser for the above-mentioned thesis Der Archetypus der Zahl Neun und die Hierosgamossymbolik dargestellt an einer Bilderserie, 1981 [The archetype of number nine and the symbolism of the hierosgamos shown in a series of images]. She wished to publish it however we did not find a publisher.

During suffering the above troubles with the C.G. Jung Institute Marie-Louise backed me with all her capacity. She wrote a letter to the then-president Dr. H. Barz, in which she defended me. However, he was not willing to change his standpoint.

Thus, with her help I decided to write the above Appeal to the Government of Kanton Zurich, Switzerland, the supervision authority. Marie-Louise and I were led by our dreams and synchronicities. The result was, as mentioned, that the legislative of Kanton Zurich rejected the new psychotherapy law with 99 against and 31 votes for.

From the year 1983 on we discussed several topics: the theoretical concepts of C.G. Jung, its relationship with quantum physics, synchronicity, and eventually Gerardus Dorneus’ (a Hermetic alchemist of the 16th century) concept of the unus mundus (or psychophysical reality as Wolfgang Pauli called it). During this time we also discussed the topic of the double mandala, since the above mandala is also a double mandala.

After the publication of Marie-Louise von Franz’ book Traum und Tod (1985) (On Dreams and Death) in the year 1984, of which she gave me a copy as a present, we also discussed the subtle body problem (which, exactly because it contains also the topic of the subtle body, was neglected by many of her students); and of course we talked about my deeply archetypal dreams.

We also had a written conversation. I was always very surprised by her capability to answer my questions by distilling her answers to an essence in one short statement.

We also discussed my book I Cercatori di Dio to which MLvF wrote a Foreword (originally in English). The book was published including the Foreword in Italian translation by DiRenzo, Rome, Italy because she recommended me very warmly. She even said to me: “Remo, you are the most creative of my students.” In the foreword she accepted that my God-image (the Self according to C.G. Jung) was different to hers: the Seal of Solomon deviating from Jung’s quaternity. By realizing this difference I was also able to withdraw my transference on her.

One of the most impressive memories of Marie-Louise von Franz was her conscious living her typology as a thinking type. She had the courage to live her inferior feeling function. This means that she allowed herself to express her negative (and positive) emotions. She was able to shout incredibly when, for example, I deviated a little from Jung’s standpoint. The interesting aspect of these outbursts was that they always led me into creative boosts in which I gained my new insights. I learned that she triggered my creativity with her outbursts.

In this way she also helped me to realize that I am a man deeply connected to the Eros principle and the Seal of Solomon symbolizing it, while her core was the Logos and Jung’s quaternity. She realized that the Seal of Solomon, however, contains yet a split between Logos and Eros, a division strongly evident in scientists. It was my task to heal this split. In Return of the World Soul (published in 2011/2012) I was eventually able to find the solution: the inclusion of a third energetic principle besides physical energy and Jung’s objective psychic energy. This is one of the core concepts of my psychophysical theory presented in the book.

After reading my book Hat AIDS einen Sinn? Behandlungsmöglichkeiten der HIV-Infektion auf der Grundlage tiefenpsychologischer Imaginationsmethoden (Does AIDS have any meaning? Treatment methods of the HIV infection on the basis of depth psychological imagination methods) published in 1994, Marie-Louise was very impressed by its content. She said to me: ”Remo, this book is a revolution.“ Since in it for the first time I described the method of BCI/SST (see below) she stressed in this way that I was developing something very new. During this time she also told me: “I cannot go further than C.G. Jung, but you must.” With this statement she expressed the above-mentioned difference between us: she, as a thinking/intuition type was bound to Jung’s quaternity, I, as a feeling/intuition type, to the Seal of Solomon. I describe the union of these two different God-images in the last chapter of my manuscript Holy Wedding.

 I realized further that Wolfgang Pauli was also deeply identified with the Seal of Solomon that appears so much in his dreams. Since, however, he tried to fight with Marie-Louise von Franz in an intellectual manner, they eventually ended their relationship. He never became conscious of the fact that his God-image also differs from Jung’s: as the Seal of Solomon instead of the quaternity. Further, he was not able to let go from the energy conservation law of physics (as I did). With the Seal of Solomon in mind, he looked for “a third type of law of nature” besides the Newtonian/Einsteinian causal laws and the statistically causal laws of quantum physics, that he, however, was not able to find. In Return of the World Soul I describe this third law as the so-called “inner (acausal) quantum leap” observable in the half trance state of Eros consciousness (related to the Eros Self, the Seal of Solomon). To be able to observe such processes one has first to accept that besides physical energy and objective psychic energy (C.G. Jung) there is a third type of energy: the (singular acausal) magic energy of the unus mundus that is not split into two, into outer and inner phenomena. Second, one must accept that the Logos state of the ego must be abandoned and the Eros state entered.

Since I was able to remain in the Eros, I was also able to continue my relationship with Marie-Louise von Franz. Thus, though we had theoretical differences (as Pauli and she also had) we remained good friends up until her passing away.

 As an end note I would like to thank Marie-Louise von Franz for her intellectual and financial generosity. When, in the eighties of the last century because of my renouncing of the Zurich Jung Institute diploma I was in financial difficulties, she even gave me many thousand Swiss francs as a present to be able to continue my writing. This shows that she was convinced that my writing was important for the further development of C.G. Jung’s theory.


 A: My view of Marie-Louise von Franz’ greatest contributions to Jung’s depth psychological theory, and some of my scientific results based on her insights

 To me, Marie-Louise is the person who bequeaths the original way of dream interpretation discovered and described by C.G. Jung and so strongly diluted by modern Jungians and post-Jungians. She showed me the correct way of dream interpretation which consists in first, noting the dream, second, taking associations (and when there are none, looking for amplifications) which leads thirdly, into a spontaneous interpretation of the dream. The proof of whether the interpretation is correct is its acceptance by the dreamer.

Further, in her book The Inferior Function, the most important collaborator of Jung showed us the concept of the inferior function defined in Jung’s Psychological Types. It is directly connected to the unconscious and thus it is impossible to include it into one’s typology. It always remains the “completely other.” In her case it was inferior feeling. She had the courage to let live it in her behaviour. Thus, she was able to engage in incredible outbursts when she did not like one of my statements. As I mentioned above, in this way I always experienced creative boosts that lead into new insights. We can conclude that Marie-Louise’s inferior feeling function was the first root of my creative thinking and writing.

In my case the inferiority is sensation and thinking. This means first, that I have many troubles with concrete reality and my body and second, that I can only think about topics to which I have a positive feeling relationship. The inferior function is however also the root of creativity. In my case this means for example that in playing the piano I cannot control my right hand (I am left-handed). Thus, it produces new melodies, and in this way I compose music still today. Further, intuitive people (and thus people with inferior sensation) have a very good ability to connect to the subtle body (see my method of BCI/SST below). The inferiority concerning the material body leads to creativity in the observation of the subtle body.

Concerning thinking this means that “I am thought.” I have a direct relationship to what C.G. Jung called “the preconscious knowledge” of the unconscious. Sometimes I describe this special ability in the way that I am only the scribe of someone who thinks the new thoughts in my unconscious. All my books and manuscripts are written in this creative way.

Marie-Louise von Franz dealt intensely with the relationship between psyche and matter. In the book Psyche and Matter her most important articles concerning this topic are collected. They very much inspired me in my writings about psychophysical reality (described in Return of the World Soul, Part 2).

Her book Creation Myths also greatly inspired. At the end of the book (and also in Alchemical Active Imagination) she for the first time describes the process of the Hermetic alchemist Gerardus Dorneus (2nd half of 16th century) (see image below).

In the Neoplatonic unio mentalis psyche abandons matter and is unified with the spirit in the Heavens, and matter dies (the inanimate matter of Descartes). This part of the alchemical work is the blueprint for Jung’s depth psychological theory and Active Imagination. According to Dorneus, a second step follows that he calls unio corporalis. It is the proper content of the Hermetic alchemical opus and the basis of my BCI/SST (see below).

It is generally accepted that one of Marie-Louise von Franz’ most important works is Number and Time, the German original of which was published in 1970. She told me that she had great difficulties getting it published. Eventually Wilhelm Bitter, a German physician and psychoanalyst, helped publishing it. I discovered the book in 1974, shortly before the ending of my big life crisis. The most important content to me is the section about so-called double mandalas. They describe the interaction of eternal time of the unus mundus and linear time. She wonders whether these two different times are somehow “interlocked.” She says that “the manner in which they may contact each other remains obscure.”

I solved this enigma in Return of the World Soul, Part 2 in showing that the two times are connected by the above mentioned inner quantum leap, the spontaneous, i.e. singular acausal act in the kairos, the qualitative moment in linear time, in which new creation happens (in synchronicity on the level of the mind/spirit, in BCI/SST on the level of matter and the body). In the moment of the inner quantum leap’s observation in BCI/SST, incarnation out of the unus mundus into our spiritual and material world happens. This is the core of my method with which healing of physical disease (and of specific psychic troubles such as depression and panic attacks) is possible. I would like to stress that in contrast to physics and also to all esoteric theories such inner quantum leaps, singular inner radioactive decays in a physical-symbolic language, are observable and in this way become the empirical proof for the theory. I think that with this discovery of the empirical observation possibility of the creation of Paracelsus’ astral body for healing and for the life in the Beyond I have continued Marie-Louise’s work, especially shown in Traum und Tod (1984; see below) with the help of amplifications.

Marie-Louise von Franz regarded my book Hat AIDS einen Sinn? as “revolutionary.” Thus, in the Foreword to I Cercatori di Dio she accepted the Seal as my God-image. It is the energetic precondition for the so-called twin process of BCI/SST. She began to empirically apply the method herself, but was not yet able to include it into Jung’s theory. It was my fate to expand Jung’s theory to the psychophysical theory. This was one of my most important tasks in this life, and I fulfilled it by formulating my method of BCI/SST described in Return of the World Soul, Part 2.  In this way I continued Paracelsus’ work and translated it into modern language (more see below).

Of course one of the most decisive achievements of the most important collaborator of C.G. Jung was her further developing of the theory of synchronicity. She writes about this in the last chapter of Number and Time and in diverse articles in Psyche and Matter. In our vivid discussions I anticipated that in Jung’s synchronicity theory something is missing. Only after her death, in the year 2003 was I able to realize that synchronicity means incarnation on the mind/spirit level but that there is also a possibility of incarnation on the material level; BCI and SST. I showed these two possible energetic processes in Figure 6.33 in Return 2 (see below):


In her book Die Visionen des Niklaus von Flüe (1959) (The Visions of Nicholas von Flue, a Swiss mystic of the 15th century; not yet published in English) Marie-Louise von Franz approached for the first time the topic of the subtle body. In it she shows that the unconscious of Nicholas was deeply immersed by the Germanic archetype of Wotan whose symbol is the lily, symbolically equivalent to the Seal of Solomon[1].  He is first the god of aggression and war. In his self-sacrifice he hangs himself into a tree. In contrast to Jesus Christ the crucifixion does not happen to him from the outside, but he accomplishes the sacrifice himself. In this way he transforms into the god of Eros. He becomes the god of the poets, of courtly love, and also of German Romanticism.

The last of Nicholas’ visions is the one of the terrifying image of God, a compensation to the Christian God-image (see image on the right). During an intense and long work Nicholas transformed this image of God into his Radbild (wheel image; image right below) famous today. It is similar to the Seal includes however the dynamic missing in the latter. Marie-Louise von Franz was not yet able to see this symbolism. This is why her interpretation of the Radbild in the above mentioned book remains incomplete.








In The Wheel Image of Nicholas von Flue as Symbol of the Subtle Body, http://paulijungunusmundus.eu/rfr/radbilde.htm, dedicated to Marie-Louise von Franz to her 80th birthday, I show that the Radbild symbolizes the transformation of bodily substance into the subtle body. To do so, the physical energy of the body (the first of the outer double circle) has to be transformed into matter-psyche (the three spokes directed to the center, a symbol of the heart) and to be re-transformed into subtle matter (the three spokes directed to the outside and the second of the outer double circle). In an archaic way it already describes the method that I call BCI/SST. In this way it is an early symbol of the modern healing method that I had developed. This is how Nicholas becomes the medieval representative of the archetype of the priest-physician.  

In On Dreams and Death (German original Traum und Tod published in 1984), which was not well accepted by Jungians and even by some of her students, Marie-Louise von Franz continues her exploration of the subtle body; this time in relation with the transformational process in approaching death. With about 50 dreams of dying people and their amplification with motifs from the Church father Origen and others she shows especially that we have the duty to create the subtle body or glorification body for the afterlife during this life. The eternal body is created with the help of the so-called spintherismos, spontaneously emerging “lightning” from the body. What she however was not yet able to realize is the fact that such “lightning” correspond to what I call the singular inner (acausal) quantum leaps described below, in the description of BCI/SST. In spontaneously connecting the linear time of earthly life with the eternal time of the Beyond during the kairos, the spontaneous (i.e. acausal) moment in time, they show in deeply corporeally experienced inner images and/or vegetative sensations during the application of the imagination method I propose.

Marie-Louise von Franz told me that her severe disease (beginning in 1985) had its root in plunging too deeply into this matter. My opinion is that she did this too much with her intellect, i.e., with the help of finding amplifications. Later, as I have shown, she began to apply BCI/SST herself, after having read my book Hat AIDS einen Sinn? As I mentioned, she called the book, in which I described the method for the first time, “revolutionary,” showing in this way that she accepted the method.

As the above shows, Marie-Louise’s creative work and its results were the preparatory work for my research. In this way I regard it as a continuation of her life’s work.

A great help in my depth psychological practice are Marie-Louise von Franz books about the interpretation of fairy tales. In them she amplifies many archetypal topics. Further, the books show her great wisdom in applying these topics in psychotherapeutic practice.

B: My reflection on Marie-Louise von Franz’ relationship with Pauli

 Since we concentrated on my creative work and my dreams, Marie-Louise (or Marlou as she was called by English speakers) and I did not talk very much about Pauli. Every time when we did this I however felt how much she was hurt by him. Both were thinking types. Thus, the inferior feeling function (as described above) sometimes broke through, and it seems that she shouted with him in the same way as she did with me.

We can realize this in Wolfgang Pauli, Wissenschaftlicher Briefwechsel. In it, there are many letters of Pauli’s to von Franz. Unfortunately, there is however only one of von Franz’ answers[2]. Especially in the years 1951 to 1954 the two had an animated exchange. On the other hand it seems that in 1951 Pauli fell in love with Marie-Louise von Franz. As she writes[3], Pauli was however not willing to enter a psychoanalytical relationship. Thus it seems that he neither was willing or able to work on the problem of transference.

In their discussions the Seal of Solomon played a very great role. Pauli dreamed a lot of it. The most famous dream (of 1953) is the one that MLvF published in Number and Time. This fact is important, since it was my fate to continue the interpretation of the Seal in my work, especially in the two volumes of Return of the World Soul. I can even say that everything I am writing of circumbulates around the Seal.

Already in 1951, shortly before the publication of the book Naturerklärung und Psyche in 1952 (The Interpretation of Nature and the Psyche, 1955), in which Pauli deals intensely with the Seal in Robert Fludd’s work, in a letter from Oct 16 Pauli wrote to MLvF about it. He states that the (Hermetic) alchemical process is related to the «material/chthonic mirror image» to the Trinity. Both together create the Seal. Further he writes that in contrast to the Platonists, in the Hermetic alchemical work something new is created [what in a mythological language I call today the incarnation out of the psychophysical reality (unus mundus)] into our world as a result of the self-fertilizing ability of the world soul. This difference between Neoplatonic and Hermetic alchemy plays a great role in Return 1. 

Pauli and von Franz must have discussed the topic of the Seal of Solomon very intensely. In those times she was still convinced that it does not belong to the Self. In their discussions the two must therefore have had great differences. This is surely also the reason why MLvF at first resisted my emphasis on the central meaning of the Seal [what today I call the Eros Self complementary to Jung’s (Logos) Self]. As I have shown above, in the Foreword to I Cercatori di Dio she changed her standpoint and accepted that the Seal is the God-image constellated in me. To me, this change is one of her greatest achievements.

In some way my research results are therefore the continuation of Pauli’s dispute with MLvF. I am convinced that I have found the solution of the problem they were not yet able to solve. It consists in the idea that the Seal describes the energetic background of psychophysical reality (or unus mundus). In the case of synchronicity, objective psychic energy (C.G. Jung) is first transformed into the magic energy of the psychophysical reality and then re-transformed into objective psychic energy of higher order, the meaning of synchronicity as a spontaneous new insight. In the case of BCI/SST physical/material energy is transformed into the magic energy of the psychophysical reality and then re-transformed into physical energy of increased negentropy (see figure 6.33 from Return 2, above), the energetic exchange in the so-called twin process.



 A: My personal goal to advance C.G. Jung’s depth psychology and to create a new worldview

Motto 1: Both of us [Pauli and Jung] seem to agree that the future of Jung’s ideas is not with psychotherapy … but with a unitarian, holistic concept of nature and the position of man in it.“ (Wolfgang Pauli to Markus Fierz, 1950)

Motto 2: We need a third type of law of nature [besides the causal laws in Newtonian/Einsteinien physics and the statistical causal laws of quantum physics; RFR].  [Wolfgang Pauli to Marie-Louise von Franz, 1953]

It is obvious that C.G. Jung’s depth psychological theory contains many contradictions. A first goal of my work was thus to eliminate these contradictions. They all are the consequence of Jung’s not accepting a third type of energy besides physical and objective psychic energy. In this way he also mixes up the Anima (= symbolic thinking) and the anima mundi, the world soul. The former consists in the fourth principle of Jung’s quaternity or in a religious-psychological language integrates the Virgin Mary to the Christian Trinity to create the quaternity. In this way he creates a discrepancy to the Seal of Solomon, that Jung did not like at all and tried to reduce to the quaternity. The Seal contains the real feminine-chthonic principle, the triad to below symbolizing the magic energy of psychophysical reality. Only with the help of the definition of this third energy principle we are we able to formulate what I call the singular inner quantum leap during the twin process, an acausal phenomenon observable with the help of the Eros ego (see Figure 6.33 above).

By not accepting the Seal and trying to reduce it to the quaternity, and in this way also excluding the “chthonic anti-Trinity” of magic energy and the intermediary level of reality in his theory—all necessary for the coniunctio or hierosgamos—C.G. Jung also delayed the solution of the psychophysical problem. Thus, in a letter from 1953 to Pauli he confesses[4]:

“The problem of the coniunctio must be kept for the future; it is more than I can cope with, and my heart reacts if I exert myself too much along these lines. My essay on ‘Der Geist der Psychologie’[5] of 1946 re­sulted in a serious attack of tachycardia, and synchronicity brought on the rest.”

Jung creates a further discrepancy that Pauli had already seen: the definition of the development of the archetypes in time. On the one hand he shows it to be causal, continuous as for example in Aion (CW 9/II), on the other as acausal, spontaneous events, as in his synchronicity theory. Thus, there are two contradicting theories explaining the same content, the development of the archetypes in the flow of time. Seen from a scientific standpoint, this contradiction must absolutely be solved.

In my (inner) dispute with C.G. Jung I had therefore to keep in mind Pauli’s following statement quoted several times in Return:

“As long as quaternities are kept ‘up in the heaven’ at a great dis­tance from people … no fish will be caught, the hierosgamos [equivalent to coniunctio; RFR] is absent, and the psychophysical problem remains unsolved.” [Em­pha­sis mine]

First I had to realize that depth psychology and physics are in fact complementary in the meaning of quantum physical epistemology (see Return). This means that Pauli was right in postulating that there is no transformation of physical energy into objective psychic energy and vice versa. Then, however, I had to find a way to overcome this complementarity (see Return). The necessary means to do so is the definition of matter-psyche, the magic energy of the unus mundus. In this way it is possible to define two twin processes: synchronicity, incarnation on the level of the mind/spirit, as a transformation of objective energy into the magic energy of the psychophysical reality, and retransformation of it into inner spirit-psyche (objective psychic energy) of higher order or increased negentropy. The process happens exactly when one spontaneously is able to see the meaning of a synchronicity (see figure 6.33 above).The other process is the transformation of physical energy into the magic energy of the unus mundus, and its retransformation into outer spirit-psyche, physical energy with increased negentropy. It corresponds to magic creation and incarnation on the level of matter/body/subtle body and happens in BCI/SST (see figure 6.33 above).

 My goal was therefore to create a psychophysical theory of the unus mundus to overcome the split between Jung’s theory and quantum physics, Pauli’s complementarity. With matter-psyche it contains the magic energy and bears in mind Pauli’s demand[6] that paraphysics/parapsychology be integrated into a new worldview.       

To do so it is important to distinguish the unus mundus from Jung’s collective unconscious. The unus mundus is more comprehensive. Besides the completely spiritual collective unconscious it includes the magic world of the anima mundi. Defined on an energetic level, it contains spirit-psyche as well as matter-psyche. Since the former is split into two, physical energy and objective psychic energy, the latter however as well inside as outside and thus not split, two possible processes are defined: synchronicity and the magic energetic processes of Body-Centered Imagination (see figure 6.33).

Based on Marie-Louise von Franz’ preparatory work about the connection between eternal and linear time in Number and Time (and also in Time[7]), I combine the two times with the help of what I call the inner (acausal) quantum leap happening in the kairos, the acausal and thus magic moment in time when spontaneous incarnation happens. In a mythological language, in this way Saturn (linear time and kairos) is combined with Aion (eternal time) to create the background of spontaneous incarnation processes, be it on the spiritual/mind level (synchronicities), or on the level of matter/body/subtle body (the latter process creating the subtle or astral body). The method I use is Body-Centered Imagination, which in the case of disease I call Symptom-Symbol Transformation (examples in Return 2). In my work as a healer the theory is proven empirically. To me, this work is necessary, exactly to empirically prove the essence of my theory. In some way one can state that in this way magic healing is combined with medicine.

In my work I show that the Hermetic alchemical opus, the unio corporalis, contains two stages: first is the creation of the intermediary world. Psyche, unified with the spirit in Heaven during the Neoplatonic part of the alchemical opus, has to descend from heaven to this intermediary world. In this way matter is able to ascend. They meet in the middle, the world of the subtle body (or Paracelsus’ astral body) and the world soul (which are secretly identical), and spirit and matter are now of the same worth. This first goal is symbolically described as the alchemical gold, the Seal of Solomon and the lapis, the stone. Out of this intermediary world the infans solaris, the sun child is born (which is, since it is born into the intermediary world, much more a sun/moon child). Other expressions of the second goal are the quintessence and the red tincture extracted from the Seal of Solomon, respectively the lapis.

On a more archaic level, this goal is also shown in Paracelsus’ work. In his work De vita longa (From the long life) he calls the result of the alchemical work the astral body. The latter heals disease and thus leads to a long life in this world. However, its realization is also the prerequisite of the life in the Beyond. In this way, his research result is connected to the topic of Near Death Experience (NDE) and reincarnation. My work includes the same goal, the creation of the subtle body (or diamond body in Daoism) and is thus directly based on a modern interpretation of Paracelsus work concerning healing and NDE. We possess an image in which the “essence” of the process, the creation of the Seal of Solomon (lapis, alchemical gold) and the extraction of the quintessence (here as pentagram) or red tincture out of it are shown.

Figure: Paracelsus’ Seal of Solomon and quintessence[8]


In Return of the World Soul, Part 2 I describe these processes in a modern language: the ego has to abandon the Logos and enter the half trance state of the Eros ego. In this alternate state in a completely passive way (passive imagination) it is able to observe what I call inner (acausal, i.e. spontaneous) quantum leaps. They consist of inner images (or “inner movies”) experienced very corporally, and in what I call vegetative sensation, the sensations of the subtle body. These sensations are mostly described as hysteric by psychiatrists, but experience shows that they contain a deep meaning. Extracting these subtle corporal symbols leads to healing from disease. See example in Appendix A.

My method of BCI/SST consists in white magic. Black magic is will-possessed, white magic is will-less. Since I have discovered this decisive difference, I am able to accept that behind my method there is magic. Because in these passive states (the wu wei of Daoism) one lets the world soul create and does not intervene with the ego (as for example in the artificial fission of the atom in the nuclear bomb and in nuclear power plants), it differs decisively from will-possessed black magic.

 / / /

 A further specific aspect of my theory is the overcoming of Jung’s contradiction concerning causal and acausal development. In the inner quantum leap, as in the observational process of physics and in the radioactive decay, determinism is interrupted by an indeterministic act, what leads into a new causal development of unknown characteristic. It is the same energetic process that lies behind the Pauli effect and psychokinesis in general. I therefore also call such processes “inner psychokinetic phenomena.” The theory accepts that there is spontaneous, i.e., acausal creation and incarnation. In a mythological language I call the background of such processes the self-fertility ability of the world soul. It is also demonstrated in the so-called coniunctio (or hierosgamos) of god and the goddess, in which in a spontaneous act the so-called infans solaris in the intermediate world (symbolically equivalent with the red tincture and quintessence) is created. In religious language this would mean that creatio ex nihilo, god’s big bang, so to speak, is followed by creatio continua with its possibility of happening anytime. In astrophysical language we would postulate that the initial big bang is followed by many, many further ones that happen acausal. In this way, creatio continua, i.e., the inner quantum leap becomes the psychophysical complement to the natural radioactive decay of physics, which is also happening acausal.

In returning to the original Hermetic alchemical idea of the coniunctio, in modern language the spontaneous process of the singular acausal quantum leap being genuine incarnation, the statistically causal law of quantum physics is overcome. This return, and thus the renouncing of mathematics in my theory is insofar noteworthy as all other theories dealing with similar topics do not include this decisive step of considering the original physical discovery of acausal radioactivity. Instead, they reduce the singular quantum leap (the individual) not observable with physical tools, to the statistical causality of the mass and thus eliminate the individual. Since in the singular inner acausal quantum leap the quality of mind/spirit and/or matter is increased, processes become possible that lead into the creation of energy of higher order (or increased negentropy).

Since UFO experiencers are not conscious of such processes (and not consciously aware of unconsciously falling into Eros consciousness during encounter and abduction) these processes happening on the same energetic background become destructive. On the other hand, since the observer of the inner process becomes conscious of this phenomenon (and of being in the Eros ego), the process triggered by BCI/SST is constructive. The latter (SST) leads to recovering from and healing of disease (example see in Appendix A); as a hypothesis I state further that the former (BCI) leads to healing of the collective disease of our time. In a mythological language we could say that the modern Hermetic alchemical work leads to the liberation of the salvator macrocosmi, the complement to Jesus Christ expected at the end of times (Apocalypse), who by exactly this liberation can begin his work of mankind’s redemption (see Return 2). The same process is shown in the Jewish Cabbalist Isaak Luria’s tikkun, the restoration of the world after the catastrophe of its destruction.


B: The most pertinent discoveries regarding the Pauli/Jung correspondence

 My research unveiled the following topics:

1. The correspondence/dialogue reveals a deep debate between the physicist and the depth psychologist about the relationship between physics and depth psychology.

2. It was the preparatory work for the development of my psychophysical theory.

3. Pauli stated (correctly) the complementarity between physics and Jung’s depth psychology. This means that a transformation of physical into objective psychic energy and vice versa is not possible.

4. Jung remained in an unconscious conflict between the Neoplatonic and the Hermetic world view. The former is shown in the psychoanalytical process, in which (evil) matter and instincts are transformed into (good) spirit—the Neoplatonic prejudice. The latter shows in Jung’s synchronicity theory which is acausal, i.e. Hermetic and thus magic.

5. Pauli and Jung left open the above five decisive questions and were thus not able to solve the psychophysical problem.

6. Pauli and Jung did not really understand the former’s synchronicities. See the two synchronicities interpreted in Return 1.

7. Pauli and Jung did not understand the former’s archetypal or even psychophysical dreams about the magician, the Chinese and theSpiegler (the maker of reflections), the energetic principle of the twin process.

8. Since the energy concept of both is unipolar, they were not able to accept that physical as well objective psychic energy must be complemented with matter-psyche, the magic energy of psychophysical reality. Because of this inability (since they defined energy as unipolar), they were not able to advance to the (mirroring) twin process of BCI/SST, the main process of my psychophysical theory as shown in Pauli’s dream of the Spiegler (see Return 2).

9. Pauli and Jung did not understand the significance of the Eros ego, the half trance state in which BCI/SST is possible. Instead, Jung postulated Active Imagination, which is performed with the help of the Logos ego (confrontation with the unconscious).

10. Pauli tried to do Active Imagination. In him however BCI/SST was constellated. In the latter the ego becomes completely will-less and in this way overcomes the power complex of scientists.

11. Pauli criticizes Jung’s quaternity as being unsuitable for the solution of the psychophysical problem, the connection of the physical and the world of the mind/spirit.

12. Jung and Pauli were not able to differentiate the Anima (symbolic thinking) from the anima mundi (the feminine/chthonic principle complementary to the masculine). This is why Pauli believed that the Chinese/magician in his dreams and visions represented Jung’s Anima and her Animus. In fact it is however the deeper principle of the anima mundi/salvator macrocosmi/Anthropos (in its female form).

13. They could not realize that Jung’s concept of the (Logos) Self has to be completed by the Eros Self (mythological: the world soul). Only in this way the quaternity of Logos ego/Logos Self and Eros ego/Eros Self can be defined.


C: UFOs and the incarnation phenomena in psychophysical reality

 If, besides the Logos ego/Logos Self an Eros ego/Eros Self relationship—in fact it is rather a fusion—exists, there should also be observable events of it. In UFO encounter and abduction such a relationship/fusion is shown. Experiencers fall unconsciously into the state of the Eros ego, the half trance state (altered ego), in which one is able to observe events in the psychophysical reality or unus mundus. Exactly this happens in UFO/alien encounter and abduction, however unconsciously. This means that experiencers are forced to observe creation and incarnation phenomena in the psychophysical reality, the intermediary world beyond the split into matter and psyche[9]. Since they are unconscious of being in the altered state, and only conscious observation leads to the creation of reality in our world, such creation and incarnation is however non-sustainable. Nevertheless, in this way UFO experiencers become the heralds of the incarnation processes of the world soul (the singular acausal quantum leap) at the beginning of the 21st century. This is why investigation in their experiences is absolutely necessary, and they should learn to become conscious of being in the Eros state and in this way being able to observe such experiences consciously (see the experiences of John E. Mack below).

In my theory, aliens are defined as entities living in psychophysical reality. The latter is space-, time- and mass-less, and thus gravitation-less. In this way the characteristic of aliens is what I call psychophysically nonlocal: in the moment of encounter and abduction, i.e. in the state of the fusion of the Eros ego and the Eros Self, Einsteinian spacetime is dissolved, and nonlocal transformation of information becomes possible. Since (because of the fusion) also the Eros ego is in a state of space- and timelessness, it is able to receive information from the preconscious knowledge (C.G. Jung) of the unconscious (or better, of psychophysical reality) with the help of telepathy and precognition. This means that the Eros ego has a synchronistic relationship with the aliens. This is in fact the case, as many empirical examples of telepathy and precognition during encounter and abduction show.

UFOs are the “tools” of the aliens existing in psychophysical reality, in the intermediary realm of Hermetic alchemy. They represent living matter existing in the intermediary world. They show that so-called inanimate matter also possesses consciousness (preconscious knowledge), as Wolfgang Pauli had already anticipated (see the chapter Conclusions and Outlook in Return 2). This is empirically proven by the fact that UFOs and their inhabitants, the aliens, show intelligent behaviour.

Since the intermediary world of psychophysical reality is gravitation-less, UFOs move according to laws not explainable by physics. Their motion happens according to the “third type of natural law” besides Newton/Einsteinian causal physics and the statistically causal laws of quantum physics (already anticipated by Wolfgang Pauli).

The third type of natural law appears in singular acausal quantum leaps—the spontaneous experience of UFO/alien encounter and abduction. Since the ego of the experiencers is unconscious of being in this altered state of half trance (Eros ego), in encounter it realizes these phenomena in the outer world. It believes that the experience of the phenomena arises from its five senses. In fact, it experiences them with the help of the “inner eye” and vegetative sensation [the sensation with the help of the vegetative nervous system (sympathetic/parasympathetic ns)]. The experience of telepathy and precognition shows that it has become identical with the aliens. It has unconsciously fallen into the intermediary world of psychophysical reality where in the moment of the forced observation—W. Heisenberg: observation creates reality—incarnation phenomena happen.

In the case of abduction, the ego abandons the unconscious state of deep sleep and enters the Eros ego. In it, it observes its fusion with the aliens and UFOs in the intermediary world. Since this world is mass-less, the experiencer is—together with the aliens/UFOs—able to penetrate walls and closed doors.

As John E. Mack (in Passport to the Cosmos[10]) has shown, such experiences are deeply traumatizing. This is the case because experiencers are unconscious of being in the altered state of the Eros ego. Leading them consciously back into the state of Eros ego heals their traumatisation.

At the beginning of the 21st century mankind has the challenge and task of entering the Eros state of half trance, the fusion with the Eros Self consciously. Since in this way information received in the Eros state of half trance is transformed into Logos consciousness, the non-sustainable incarnation phenomena of UFO/alien encounter and abduction is transformed into sustainable incarnation in our world of the here and now. This happens in Body-Centered Imagination. This is why I also call the latter the experience of conscious UFO/alien abduction. In it, besides synchronistic incarnation in the world of the mind/spirit, Hermetic alchemical magic incarnation in our material world happens.


 D: The constellated Hermetic alchemical process: the coniunctio or hierosgamos

As we know, the hierosgamos (coniunctio; unio corporalis; Holy Wedding), the sexual intercourse of god and the goddess for the creation of new life was the archetype constellated in Hermetic alchemy. Because the radioactive decay is a psychophysical process it belongs to the hierosgamos. Thus, since the discovery of the natural radioactive decay by Antoine Henry Becquerel in 1896 the Hermetic myth is constellated anew. As we further know, Wolfgang Pauli wanted to create a new science based on quantum physics but enlarged by paraphysics/parapsychology. Since he denied the violation of the energy conservation law that leads to qualitatively different energy, and further did not see that the radioactive decay is a process on the psychophysical level (corresponding to the psychophysical red tincture or quintessence as Pauli already had seen), he was not yet able to realize the twin process as the background of the radioactive decay. Thus, the problem of the integration of the Hermetic alchemical myth, the hierosgamos, the transformation of physical energy into magic energy of the psychophysical reality, and its retransformation into physical energy of higher order, awaits its solution at the beginning of the 21st century.

Pauli was not alone in his denial of the violation of the energy conservation law. All physicists did and still deny its qualitative violation. Since the singular radioactive decay is not mathematically describable and thus cannot be manipulated, physicists developed statistically causal laws for the mass of atoms. With the help of the latter they can manipulate radioactive matter. In fact, they were interested in the transformation of radioactive matter into energy but had to accept that this is not possible without the forced liberation of radioactivity (in the bomb and in the nuclear power plants). By liberating radioactivity by will, they however as modern sorcerer’s apprentices mimicked the work of the world soul, which liberates radioactivity not by will, but acausal, spontaneously. One can also say that since the first explosion of the atomic bomb physicists continuously rape the world soul.

Because of the continuous rape, destructive phenomena are to be expected that Marie-Louise von Franz called “the revenge of the world soul.” Since the unus mundus, the psychophysical background of our physical and psychic world, is “poisoned” with radioactive radiation produced by will (and not acausal as by the world soul), phenomena are to be expected that no one had anticipated. As we have seen, one of the most important phenomena is UFO/alien encounter and abduction.

The acausal and individual process originally triggered by the world soul I call the creation of new life with the help of her self-fertilizing potency (that physicists mimic by will). It is the process that Hermetic alchemy described under other as the disappearance of the king/god into the vagina of the goddess. There he dissolves into his atoms and the latter become the seeds of the world soul. In a process that we today would call acausal (i.e. spontaneous) she then creates out of her own, without the help of the king/god. This is also the myth behind the singular acausal radioactive decay.

I described a modern interpretation of the hierosgamos in the definition of Body-Centered Imagination (BCI) that in the case of disease I call Symptom-Symbol Transformation (SST). It consists first in the process of abandoning the Logos, the head brain (the king/god in the Heavens), and entering the Eros ego, the acausal consciousness in half trance, connected to the belly brain (the realm of the queen/goddess). In this way matter and the body transform into a subtle aspect, the astral body of Paracelsus; the first goal of the Hermetic myth is attained: the creation of the intermediary realm equivalent to the unus mundus or psychophysical reality, symbolized by the Star of David or Seal of Solomon, and also as the alchemical gold and the lapis (stone). In a deeply introverted state of half trance (the wu wei of Daoism), the Eros ego is then able to observe spontaneous, i.e., acausal creation of the world soul, the energetic principle of the unus mundus. Such creation and incarnation happens in the intermediary world as well as out of it into our world. This second goal Hermetic alchemists called the creation of the quintessence or astral body out of the Seal (as Paracelsus; see above), the observation of the gilding radiating from the alchemical gold, the radiation of the world soul (see image) and also the liberation of the quintessence or red tincture, the healing essence of the lapis. In the same way as in the Hermetic alchemical opus, in BCI/SST an Alexipharmakum (a counter-poison) is liberated that is also called the medicina catholica (the all-healing medicine).

However, as Marie-Louise von Franz liked to say, the devil always enters first with the left foot. In this way the incarnation of the world soul was and still is forced by will and thus becomes destructive. Thus, we have to expect a counter-effect. I am convinced that it consists in the more and more increasing experience of UFO/alien encounter and abduction. In them the ego unconsciously falls into or remains in the Eros state—encounter and abduction. In these spontaneous events new life is created which because of the unconsciousness of the process is however first non-sustainable and the effects of which can, second, be very destructive.

We have therefore to find a way out of this absolutely destructive and dangerous situation. The solution is what in a physical-symbolic language I call the conscious observation of inner singular radioactive decay. This happens in BCI/SST. In SST it helps in recovery and healing from physical (and specific psychic) disease and proves in this way my theory in an empirical way. In BCI perhaps a healing of the collective disease of mankind is possible.  I thus hope that more and more people will enter the process consciously, that they begin to do Body-Centered Imagination and in this way help the world soul to create an Alexipharmakum, a counter-poison to the poisoning of the unus mundus as well as of our world of the here and now. Since these individuals enter the process in a conscious way, it will become sustainable and not non-sustainable as in the case of UFO/alien encounter and abduction.

That as many people as possible enter this process is my deepest and last hope for mankind to prevent the total destruction of the world and mankind, be it in the catastrophe of a nuclear war, or in experiencing the apocalyptic events coming soon.

Today, we have arrived at the Apocalypse, the prophesized end of the Christian eon and of the world. It lies in the hands of every individual human to consciously enter the transition to the eon of Aquarius and thus prevent this catastrophe of mankind’s extinction.


Appendix A: Example of Symptom-Symbol Transformation (= Body-Centered Imagination in the case of psychosomatic/somatic disease)


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

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

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

He lets me sense and feel this psychosomatic symptom for a while. Then he says: „I do not know what the term ‚queasy‘ means.“ Can you express this with a picture or start using the phrase „That’s like …“?

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

Remarks of RFR: At this moment the spontaneous transition from the symptom into the symbol happens, into the inner vision (or corporeal symbol) and vegetative sensation of the psychosomatic symptom. The image/symbol is a sensation that comes out of the sympathetic/parasympathetic nervous system (in German: vegetative ns). The latter Paracelsus called the Archaeus, the alchemist of the stomach. My patient has entered the magic world of the subtle body.

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

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

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

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

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

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

I now realize that together with this sensation of mess at the same time I also experience the image of the funnel. They belong together.

Next Remo tells me that the sight of the macrame’s mess in the exhibition has triggered this very emotion and body reaction of queasiness in the solar plexus. This queasiness is a symptom of the unconscious mixing of rage and helplessness. During SST this symptom has been converted into the corporeal symbol of the bottle cap turning back and fourth between rage and helplessness [RFR: I call this the inner (acausal) quantum leap]. Then, spontaneously, the subtle corporeal and symbolic process had continued, and the bottle had become a funnel. The funnel means the powerlessness/helplessness, in which I could not live my rage.

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

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

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

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

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

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

Already the Hermetic alchemists of the Renaissance had a distinct idea of the process. Thus their maxim: “In stercore invenitur – in the dirt, we will find it (the „Gold“, which was created from the prima materia).

[1] It is an irony of history that in the last century the “German Seal” (Hitler) wanted to destroy the Jewish Seal (Shoa). The deepest archetypal background of this horrible historical crime is however not at all deduced yet. It is the magic power of the Hermetic Seal that is common in the archetypal mythology of both peoples. In my white magic method of BCI/SST I am trying to overcome this conflict.

[2] As the editor, K. von Meyenn told me, it seems that after his early death Pauli’s wife, Franca Bertram, had destroyed them. We know that she did not hold his dreams and his work with C.G. Jung in high esteem.

[3]  See von Franz’ comment to Pauli’s imagination Klavierstunde (Piano Lesson) in Der Pauli-Jung-Dialog, 1995

[4] AaA, p. 101

[5] English translation as On the Nature of the Psyche in CW 8, §§ 343

[6] See WB 4/II, p. 327; letter [1667] to Marie-Louise von Franz

[7] Time – Rhythm and Repose, Thames and Hudson, London, 1978

[8] From Peuckert, W.E., Paracelsus Werke, Vol. 5 (De Occulta Philosophia), Basle, Stuttgart, 1968, p. 139

[9] This means also that I do not agree with C.G. Jung’s statement that UFOs are projections of the Self into the sky; they are real phenomena though only observable in the state of the Eros ego unknown to Jung.

[10] Shortly before his death on Sept 27, 2004 in a car accident, John E. Mack had sent me this book as a present. He had read my paper UFO Abduction Seen from Wolfgang Pauli’s and Carl G. Jung’s Psychophysical Reality Hypothesis (April 2004), http://paulijungunusmundus.eu/ufnw/UFOzine_interview_200404_e.htm , and after the reading was convinced that I am on the right track.

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Übersicht über meinen wissenschaftlichen Fortschritt seit 1994

Im Zusammenhang mit meiner neuen Publikation Return of the World Soul habe ich eine Übersicht über meinen wissenschaftlichen Fortschritt seit der Publikation von I Cercatori di Dio im Jahr 1994 fertig gestellt. Er ist in English und findet sich unter folgendem Titel:

My epistemological progress since I Cercatori di Dio:

the content of Return of the World Soul


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Vortrag am QUANTICA-Kongress vom 5./6. Mai 2010 in der Nähe von Mannheim

Am 5. Mai 2012 werde ich am QUANTICA-Kongress einen Vortrag mit dem Titel Quantenphysikalische Erkenntnistheorie und akausaler Bewusstseinszustand halten. Hier das Abstract:

Der radioaktive Zerfall und der so genannte Messakt der Quantenphysik sind akausal. Im willentlich in Ort und Zeit festgelegten Messakt geschieht der so genannte Quantensprung: die kausale mathematische Wellenfunktion, die alle potentiell möglichen Messungsresultate beschreibt, bricht zusammen. Welche spezifische Situation im einzelnen Fall Realität wird, ist aber willkürlich. Verschiedene Messungen ergeben verschiedene Resultate. Es gibt also, im Gegensatz zur Newtonschen Physik, kein kausales mathematisches Gesetz, das die Situation eindeutig beschreibt. Daher ist die Einzelmessung akausal, ursachelos, das heisst sozusagen eine „Wirkung“ ohne „Ursache“. Gemäss Wolfgang Pauli entspricht sie derart einem „Schöpfungsakt“.

Für eine radioaktive Substanz existiert ebenfalls kein kausales mathematisches Gesetz, das deren Zerfall beschreibt. Ort und Zeit des Zerfalls eines spezifischen radioaktiven Atoms sind unbestimmt, der Zerfall somit akausal und die physikalische Beobachtung desselben unmöglich. Wir wissen nur, nach welcher Zeit die Hälfte der Atome zerfallen ist, die Halbwertszeit.

In einem veränderten Bewusstseinszustand, dem von mir so genannten, zum willensbetonten Logos-Bewusstsein komplementären Eros-Bewusstsein, wird die Akausalität in den Akt der Beobachtung selbst aufgenommen. Ort und Zeit der Beobachtung werden offen gelassen. In diesem Akt der „inneren Messung“ werden daher das Bewusstsein und sein „Messinstrument“ selbst akausal. In einem tief introvertierten Zustand erlebt das Bewusstsein in der Halbtrance, dass sich Symptome körperlicher, psychosomatischer und gewisser psychischer Krankheiten in Symbole, in spontan auftauchende innere Bilder aus dem Bauchhirn (Michael Gershon) transformieren. Das spontane, akausale Auftauchen dieser Bilder bedeutet ebenfalls einen Schöpfungsakt. Die Erfahrung zeigt daher, dass diese inneren Bilder der von mir so genannten Symptom-Symbol-Transformation aufbauend und heilend wirken.

Der oben angetönte theoretische Teil wird mit Beispielen aus der Praxis ergänzt weerden.

Dr. Remo F. Roth, Zürich

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Synchronizität mit dem Zürcher C.G. Jung-Institut

Diese Synchronizität bestätigte mir mein Gefühl und meine Erfahrungen in den späten Siebziger- und frühen Achtzigerjahren mit dem Zürcher C.G. Jung-Institut. Mehr…

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Erweiterung des Artikels über die Marienkäfer-Synchronizitäten

Ich habe den Artikel Synchronizitäten mit den Marienkäfern um einige Passagen erweitert. Sie finden sich im zweiten Teil und zeigen meinen Standpunkt bezüglich der Abgrenzung der Synchronizität, und damit der Telepathie und der Präkognition, von den psychokinetischen Phänomenen. Zugleich beschreiben sie den Unterschied zwischen dem Paulieffekt, dem destruktiven psychokinetischen Phänomen, und den konstruktiven Phänomenen, die in der Symptom-Symbol-Transformation und in der Körperzentrierten Imagination geschehen. Weiter wird gezeigt, wie mit deren Hilfe eine Beziehung zu Verstorbenen aufgenommen werden kann.

Im Laufe der Formulierung der Gedanken in diesem Artikel wurde mir klar, wie unglaublich wichtig diese beiden Synchronizitäten für das Verständnis der tieferen, hinter dem Synchronizitätsphänomen liegenden Prozesse sind, die ich im Laufe meines Lebens entdecken durfte.

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Zwei weitere Synchronizitäten, die über „synchronicity quest“ und die Beziehung mit Verstorbenen sprechen

Ein weiterer Artikel über zwei Synchronizitäten, die mich tief beeinflusst haben und bis heute nachwirken, da sie mit dem Problem des Nachtodlebens und der Beziehung zu Verstorbenen zu tun haben, die mich immer intensiver beschäftigen. Siehe

Synchronizitäten mit dem Marienkäfer, die “synchronicity quest” und die Beziehung mit Verstorbenen
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Artikel: Die Synchronizität von Winchester und Stonehenge, Merlin und der Gral

Im Jahr 1977 erlebte ich in Winchester und Stonehenge eine Synchronizität, die mich zum keltischen Zauberer Merlin und zum Gral führte. Heute verstehe ich diese beiden Symbole auf einer konkreten Ebene und ich konnte sie als die Symptom-Symbol-Transformation und Körperzentrierte Imagination in mein Leben und in jenes meiner Patienten einbeziehen. Mehr

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Artikel: Symptom-Symbol-Transformation und Akupunktur

In diesem neuen Artikel beschreibe ich, wie ich die SST gefunden hatte. Bei der Beschreibung eines Traumes in dem sich Raum und Zeit auflösen, kam mir plötzlich der „Fall“ eines Heilpraktikers in den Sinn, der mich kürzlich konsultierte und bei dem ich die SST anwandte. Er sieht keine Bilder, aber er kommt sehr leicht in den Zustand, in dem er sich mit dem vegetativen Körper (subtle body, Astralkörper des Paracelsus) einig fühlt. Es ergab sich, dass er sich während seinen Behandlungen in diesen Zustand fallen lassen sollte, um so spontan (akausal) die Punkte zu finden, an denen er die Nadeln setzten sollte. So findet er in die ursprüngliche Art und Weise zurück, wie Akupunktur im alten China entwickelt und eingesetzt worden war.

Der Artikel findet sich hier.

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Schreiben und Erforschung der objektiven Realität

“Schreiben heisst preisgeben.
Jedes Erlebnis.
Jede Erfahrung.
Jegliches Bündnis.“

Wolfdietrich Schnurre

Dieses Wort Schnurres hat sich in meinem Schreiben in jeder Hinsicht durchgesetzt: Um wirklich wissenschaftlich über C.G. Jung (und W. Pauli) schreiben zu können, musste ich jede sentimentale Bindung an C.G. Jung und die damit verbundene Vernebelung des Logos aufgeben. Ich hatte zu lernen den Tiefenpsychologen viel objektiver zu beurteilen. Dies bedeutet natürlich alle Beziehungen zu unkritischen Jüngern aufzugeben. Doch das ist das Los des objektiven Wissenschaftlers.

Es war auch das Schicksal Wolfgang Paulis, der das Gefühl hatte, sich durch die Beschäftigung mit C.G. Jungs Tiefenpsychologie zwischen Stühle und Bänke gesetzt zu haben. Von seinen Physikerkollegen wurde er nicht mehr verstanden, und die Schüler Jungs verstanden nichts von Physik.

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