Nature that contains everything, therefore also unknown things . . . including matter.
This discovery of Jung’s—more than many another clue—leads to the postulation that that reality which we seek introspectively to describe as the collective unconscious might be the same unknown and unrecognizable reality that atomic physics seeks to describe from the outside as “material” reality.
Therefore Jung even asserted that he would have no objection to regarding the psyche as a quality of matter and matter as a concrete aspect of the psyche, provided that the psyche was understood to be the collective unconscious.
This is just simply nature, “nature that contains everything, therefore also unknown things . . . including matter.”
When he created the concept of synchronicity, Jung laid a foundation which might lead us to see the complementary realms of psyche and matter as one reality.
For in each synchronistic event it is the same meaning which manifests in the psyche and also in the arrangement of outer events that occur simultaneously.
Also, a priori knowledge of facts which could not be known at that moment often becomes manifest.
Jung has called this “absolute knowledge.”
The latter consists of something like an “immediate existence” of images or “a ‘perceiving’ which consists . . . of subjectless ‘simulacra. ’
”Synchronistic events thus seem to point towards a unitary aspect of existence which transcends our conscious grasp and which Jung has called the unus mundus.
In the natural philosophy of the Middle Ages this word served to denote a transcendental oneness of the world which was personified in the Sapienta Dei (“Through which God knows Himself”) or as the Soul of Christ, Mary, or pre-existing Logos (Word).
It was the model (exemplar) or potential archetypus mundus or the sum of all typi or primordiales causae dwelling in God’s mind before He created the universe according to their pattern.
Later the alchemist Gerhard Dorn identified this “unus mundus idea” of the Middle Ages with the lapis as well as with the ultimate goal of the alchemical coniunctio.
But while the term denotes metaphysical concept in these medieval speculations,
Jung discovered that the synchronistic phenomena provide empirical evidence for the existence of such an unus mundus.
He then added the most important statement that the mandala is the psychological equivalent and synchronicity the parapsychological equivalent of the unus mundus. ~Marie-Louise von Franz, Psyche and Matter, Page 40
