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20.11.2017

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Throw a large number of dice at the identical moment and all should show six. Similarly the silicon crystals grown today should differ from those grown yesterday. Time quality as conceived by Jung does not seem to exist.

Jung (1960:849) defines synchronicity as "a coincidence in time of two or more causally unrelated events which have the same or a similar meaning" (1960:849), as when you happen to think of friends just before they telephone you, adding that synchronicity "explains nothing, it simply formulates the occurrence of meaningful concidences" (1960:995).

Nevertheless, synchronicity differs from ordinary coincidence in being deeply meaningful, acausal (one event cannot conceivably cause the other), highly improbable, and intensely emotional. It cannot be evoked on demand (1976:541) and occurs only in archetypal situations, which tend to be crises ("death, sickness, accident, and so on" 1976:537) that are so overwhelming that victims "find themselves compelled by fear to utter a fervent prayer: the archetype . is constellated by their submission and may eventually intervene." As might be expected, synchronicity "is a relatively rare phenomenon" (1960:938n).

Jung presents no calculations to support his views about coincidences. In fact the number anthem arizona dating of events to which we are exposed is so huge that the probability of experiencing a dramatic coincidence is quite high.

So there seems to be no reason why meaningful coincidences should involve synchronicity.

And how arizona dating online coincident is coincident? Jung starts by saying the outer event is simultaneous with the "momentary subjective state" (1960:850). Later he changes his mind, saying that the inner state coincides with a "(more or less simultaneous) external event", or even a "future event that is distant in time" (1960:984). Koestler (1974:95) comments "One wonders why Jung created these unnecessary complications by coining a term which implies simultaneity, and then explaining that it does not mean what it means."

Note the problems for astrology: (1) Simultaneity is not essential.

(2) Synchronicity is facilitated if the chart reader is in the grip of intense crisis-type emotions, but even then it may not appear. (3) Synchronicity arises from the reader, not the chart. In other words synchronicity as defined by Jung is not relevant to astrology. If it was, every hit would require the reader to experience intense archetypal fear, anger, joy, sorrow, love, hatred, etc, in rapid succession. No reader or client could stand it.

None of the previous explanations seem useful. None of them suggest what a birth chart should contain and how it should be interpreted. All they suggest is "astrology works because it works." Indeed, nobody arizona speed dating given only these explanations could end up as an astrologer. Two examples follow.

Addey's (1976) theory of harmonics is aimed at the unification of techniques, so it is not quite the type of theory we are looking for. But it is based on extensive empirical observations and therefore on testability, which justifies its mention here. Addey's theory says that astrology is basically waves and harmonics of waves. For example when planetary diurnal positions are plotted for large samples of people, they show ups and downs that seem related to the kind of people.

Later, using a computer, it became possible to apply Addey's methods to artificial populations to see if his methods recovered what was known to be there (Dean 1997). Addey's findings were most likely an artifact of small sample sizes, incorrect expectancies, and improper procedures, which leaves his theory with no secure basis.

Instead of trying to explain as above so below, or why heavenly affairs are reflected on earth, we could focus on are catholics dating christians trying to explain as below so above, or why earthly affairs are reflected in the heavens.

This approach seems promising because testing requires neither birth data nor particular assumed correspondences.

For example we might predict that the adjustment of marriage dates or of journey destinations should be accompanied by measurable changes in the heavens, but the actual nature of the changes need not be specified in advance.



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