The ins(nct of spirituality and an analy(c "quantum – psychoid" psychology "Psyche needs a psychology that gives it room to move in". ( Hillman 1971 , pag.43 ) INTRODUCTION The thesis we're going to present gets to maintain it impossible to disregard a quantum – psychoid change of the analy;cal psychology statute – being the psyche not separable from the ma<er – that finds its most accomplished and impressive epicentre in C.G.Jung and W.Pauli's theory of the synchronicity. Since we intended to go ahead with this research line – in our opinion s;ll 'in becoming' we've just formalized the thesis of a quantum psychoid turning point of analy;cal psychology together with quantum physicist T.Cantalupi ( Cantalupi T. , Santarcangelo D. , "Psiche e realtà", Tecniche Nuove , Milano 2014 ). In our opinion this opera;on is jus;fied on one hand by the impera;ve of looking into the inner nature of psychic processes, that appear at quantum matrix, on the other hand by the necessity of facing the fundamental effects of such approach in epistemological, clinical and ethical – social sense, as we 're going to make clear. Let's note right away that the a – causal founda;on of the theory of synchronicity seems to suggest between the lines the revolu;on of the concep;on of a physical universe that is in itself substan;ally a causal and governed by laws fundamentally filled with an interpenetrated union 1 between cause and effect, case and synchronical "necessi;es" unexpectedly governed by analogical – finalis;c (spiritual ) laws . By the way the epoch – making passage that humanity is facing in its journey can't be without consequences , a\er it already passed from mythos to logos and witnessed the logos ' latest iper – ra;onalis;c era falling into pieces owing to new scien;fic acquisi;ons and the emerging of never ignored intui;ons about the latent Unus Mundus In spite of all this it devilishly found the astuteness of reassembling every evolu;ve boost toward emancipa;on in today's prevailing and monotheis;c era of technology , thinking of Heidegger . In our opinion in fact the analy;cal psychology in the whole of its corpus looks inevitably at psychoid and quantum matrix , psychoid because it seems to act in such substratum , quantum owing to the main way of revealing itself and opera;ng , as we are going to demonstrate. In the text we've upheld the thesis – fundamental to us – that the Self considered by Jung as the psyche's regulatory centre is such in a quantum psychoid sense . In fact it seems to 'organize 'the propulsive energy at disposal in the archetypical – psychoid space in a quantum way , also making use of the energe;c inherent in the Symbol , which tries to reassemble tensions at opposite polarity ( possibly at all levels of reality ) :we refer to the ineffably reassembling and compenetra;ng ( thinking of the transcendent func;on ) energe;c of the Symbol , with a finalis;c-evolu;ve matrix that we believe – and we'll emphasize this – at spiritual character. As we've men;oned before the Jungian Self seems to us the psyche's quantum psychoid regulatory center , but most of all it appears to be the 'transducer '' of the psyche's evolu;ve necessi;es that seem of an essen;ally spiritual nature in the sense that we're going to outline ; s;ll more , they seem based on what Jung himself considered a real ins;nct of spirituality . 2 Therefore we want here synthe;cally to set out the "reasons" for : the existence of a substan;ve quantum psychoid soul of the analy;cal psychology ; the plausibility of the hypothesis of the Jungian Self as quantum psychoid transducer of the psyche's evolu;ve spiritual necessi;es, founded on an ins;nct of spirituality . As an original contribu;on to this conference we want also emphasize the conceptual unity that Jung's work presents , in our opinion , both in quantum psichoid spiritual sense and in ethical sense, with the possible effects on the responsibiliAes of the followers of the Jungian thought . Such conceptual unity is to be referred to the following aspects that we've already pointed out and presented in the previously men;oned text : -The synchronis;c phenomena appear – among others – as par;cular phenomena of a more general a-causal order that the scien;fic epistemology finds it hard to grasp as a new idea of science and that seem –according to Jung and Pauli to an;cipate a sort of ' coming to life ' of the ma<er . In epistemologic sense the dualis;c vision founded on the fundamental nomothe;c cause – effect explana;on of reality Is ques;oned by the assump;ons of quantum physics. On the ma<er we're going to present the considera;ons we expressed in the men;oned text about the connec;on between synchronis;c phenomena and causality law . Jung's thought – owing also to the quantum matrix that supports it rightly fits into today's epistemological debate , both for the epistemological non determinis;c implica;ons inherent in the coopera;on with W . Pauli–and 3 also owing to the non dualis;c and generally speaking an;determinis;c heuris;c implicit in his " corpus a theory that could emerge as paradigma;c in the contest of the epistemologic study in progress on the rela;ons between sciences of "the nature " and human sciences. -The acknowledgment of the symbolic func;on in Jungian sense could enable us not only to give a further and possible sense to the existence,since it sets up as defence against the senselessness and violence of ra;onality in today's era of technology ; more. in our opinion such acknowledgment emphasizes as a consequence the ethical-social responsibility of the one who is in some way able to "decode"such func;on . -Jung and Pauli's theory on synchronicity might probably contribute to today's debate on the comprehension of the problem of human liberty , as a sign of quantum-psychoid comprehension of free will , par;cularly in connec;on with the Self's psychoid tonality in Jung . -The finalis;c process inherent in the psyche , as Jung describes it, appears of essen;ally spiritual nature . It might be based on the quantum psychoid connec;on between the ins;nct of religiosity and the Self archetype conveyed by the Symbol's energe;cs. Furthermore , if we a<ribute to this process an absolute central rolein the field of Jung's energe;c , we give way to the possibility of a likely extension of quantum – psychoid Self concep;on with a series of consequences such as to believe it possible a development of analy;c psychology in the direc;on of a more advanced quantum – psychoid dimension . 4 A quantum – psychoid analy(cal psyche and a new idea of a a – causal science We'll try therefore to make relevant the conceptual unity of the proposed items that in our opinion find a real Unitarian sense in the quantum – psychoid presenta;on of the core of the Jungian thought. Our thesis is founded on the compenetra;ve complementarity between psyche and reality , in the field of an a – causal "dimension of reality ; on the other hand the concept itself of reality is not easy to define . " The universe exists as a shapeless potenAal of a myriad possible results of the transcendental ambit and manifests itself only when it's observed by conscious beings". (Goswanni, 1993, pag.141) Of central importance is obviously also that in the field itself of the "objec;ve reality " outside our mind a compenetra;on principle is perceived , at a – causal matrix , for instance in the recent researches on the biological Self : let's quote from the text " Psyche and Reality ": "....These researches – among them Nobel Prize for Medicine L : Montagnier ' s – suggest the possibility that the maPer ( organic and inorganic ) affords a sort of " program of life " and can emit waves with very specific frequency" . This final note seems important since it suggests the idea – in a scien;fic sense – of the possible , ineffable "coming to life" of the ma<er ; let's think also of the physicist Charon's theory ( 1989 ) as regards some sort of rela;ve " intensionality " in the electrons'behaviour. Basically therefore we could assert that the epistemology of science should integrate its current nomothe;city with a vision that considers a – so to say – archetypical – psichoid variable , thinking of Pauli , but of Bohm too and of Aspect's conclusive experiments on quantum non localism or again of Costa de Beauregard ' s psychic universe. 5 Let's now consider the physicist Cantalupi ' s remarks just on this basic ques;on of a-causality ; he believes in fact that any kind of causality is to be excluded in Aspect's experiments on couples of correlate photons . "....As to the studies carried out starAng from the middle of the last century by Pauli and Jordan, up to the most recent researches carried out from GiannePo and Pozzi,physicists of Pavia University ( 2000 ) , this text wants to introduce a point of original clarity . In parAcular the writer thinks it could be easily proved that the quantum non localism excludes the slightest form of causality . In fact , even if the reducAon of the wave funcAon following measurement on a couple of correlated parAcles can lead to presume that a certain part of causality exists = Aspect's experiments on couples of correlated photons seem to demonstrate that the deviaAon of photon 1 causes direct effects on photon 2 , forcing it to change direcAon = a careful analysis of such situaAon shows on the contrary that the two facts ( the deviaAon of photon 1and the change of direcAon of photon 2 ) even if simultaneous take place in a clearly a-causal context. All theories respecAng the causality principle , first of all among them the relaAvity theory , assume in fact that a phenomenon can't be the cause of another phenomenon (happening at a certain distance ) before a signal running at the light speed covers the distance separaAng the places where the two phenomenons occur . Cause and effect can never be contemporary in a range where causality is respected . On the contrary , in quantum non localism parAcularly in experiments with couples of correlated parAcles, acAons appear to be always instantaneous , therefore any kind of causality is to be excluded. ( Cantalupi , Santarcangelo , 2004 ) 6 Jungian epistemology founded on the Symbol quantum energe(c , the violence of the ra(onality of the technologic era and the ethical – social consequences As already said , we bring up these subjects with the purpose to present a unitary concep;on of quantum psychoid substratum of analy;cal psychology and a new idea of a – causal science that in effect can't leave aside the theory of synchronicity . Jung's ideas on the Symbol are imbued with the theory of synchronicity and the Symbol therefore develops dis;nct quantum psychoid characteris;cs . In our opinion Jung's whole concep;on reaches its climax in epistemological sense in the interpenetra;on of his various assump;ons on the energe;cs of the psyche . So intended , Jung's concep;on of the Symbol marks the decline of dualis;c thought and rightly introduces the Jungian thought in today's epistemological debate . In our opinion other psychological , neurocogni;ve and psychoanaly;cal formula;ons approach the problem of general psychic organiza;on in an interes;ng way . Nevertheless the Jungian complex structure of the psyche seems to us the most similar to the basic assump;ons of quantum mechanics and the most suitable to represent the rela;vis;c turning point in contemporaneous epistemology . Therefore the no;on of Symbol in its rela;ons with the transcendental func;on , the process of individua;on , the Self , the archetypal world seems to be the founda;on of the Jungian concep;on . On this concep;on we've developed the thesis of a Quantum substratum of the Jungian work , sugges;ng the hypothesis of a connec;on between the 7 Symbol's energe;c at work in the transcendental func;on and conveyed in a archetypical – psychoid space , and the Self coordina;on at quantum matrix . Let's see Umberto Galimber; 's thought ( 1987 , pag.80 ) : "This connecAon that links the individuaAon process to the transcendental funcAon and the transcendental funcAon to the Symbol is the deep and conAnuously repeated structure in all variaAons of Jungian thought . In synthesis it can be read in the explicit symmetrical reference that Jung himself establishes between the definiAons of IndividuaAon and of Symbol". The value of the fundamental aspect of Jungian epistemology isn't easily recognized ; in Italy U. Galimbr; , M.Trevi and G.Girard laid par;cular stress on it , though with some difference in my opinion .A part from Galimber;'s reappraisals in regard to his ini;al approach , we'll note here how Trevi and his school limit the range of Jungian deepness owing for instance to their being doublul about the archetype and the synchronicity theory , aspects indissolubly connected as , among others , Humbert ( 1998 ) suggests. Most of all these authors seem to us to have only a vague considera;on of a very important point : the fundamental epistemological link between the permeated vision of reality and psyche proposed in transparency by the synchronis;c theory and the reduc;on or the gemng over the dualis;c and causalis;c perspec;ve , the central problem of the epistemological thinking . Moreover the Jungian " system", star;ng from the no;on of symbol, seems to operate in quantum finalis;c way to transcend the contradic;ons and the objec;ons that make the psyche stand s;ll in non evolu;ve sense . We agree anyway with Galimber; 's ini;al approach on the enriching value of the Symbol and its power to produce further sense in Jungian sense , also as star;ng point for the ethical – social posi;on we're going to present . 8 We deeply dealt with these aspects in the text " Psyche and Reality "out of which we select the following : "...Our era of the violence of raAonality of the technics and its nonsenseness needs symbols and symbolism , according to Jung's exemplary lesson in this sense ... In other words we happen today to be involved in a sort of unilateral thinking, in the sense of Jungian typology, a sort of extrovert dominant thought casAng a dangerous shadow as regards its opponents excluded from the general awareness. This seems to us the fundamental matrix of the disastrous, schizoid conflict of the present day's society: on one side a literalism in keeping with the logics of power and control disheartening any possibility of individual and collecAve rise and well-being, on the other side the absolute impossibility to keep together the fragments of this vision of the world, anachronisAc as it appears by now, in an epoch making realizing of what could be defined as the violence of the 'monotheism' of the reason". According to Heidegger ( 1959 , pag.36 ) : "What's really worrying is not the possibility that the world becomes a complete dominion of the technics . Most worrying is that the man is not ready for this radical change and sAll most worrying is that by means of a meditaAng thought we're not able to face in an effecAve way what's really emerging in our age ." We think it plausible the comparison between the medita;ng thought here men;oned and the func;on of the symbolic, Heidegger has insisted quite a lot on the limits of the ra;onal thought . He has also emphasized the danger represented in the age of technology ( Ge-stell ) by the pervading spreading power of the process that drives the existent to easy to be manipulated , measurable , unidimensional en;;es ; all that 9 correlated with the possibility of a dominant u;litarian power conveyed by the technique or , in Vammo 's vision ,the informa;on technology: "The subject, in turn, is less and less centre of selfconsciousness and decisions, reduced as he is to interpret mulAple social roles and to make choices staAsAcally expected. Without taking into account the consequences on the psychological , social , poliAcal , economic , cultural and environmental plan...." (1989, pag.145) We think therefore that a recall towards this type of awareness and responsibility is ineluctable , we formalize it here intending to complete this concep;on ; we also think that , just owing to this type of deconstruc;ve and at the same ;me integra;ng possibility, the cultural founda;on of analy;cal psychology is in the front line with regards to the likely social actors of such possibility of emancipa;on on cultural and social level . Here's how Robert Strubel , Jungian psychotherapist , expresses his ideas on the purpose ( 1981 , pagg.210 – 211 ) : ..... "Whether he wants it or not , whether he knows it or not , he (the single) depends on the good and the evil of the society. Not only he is favoured by the healthy life of his community , but he himself must contribute to the social welfare . The single must carefully analyse the collecAve conflicts he is involved in and present to the society his creaAve soluAon if he himself has to remain healthy . IndividuaAon always includes a reciprocal exchange between the individual and the collecAve researches , according to the sense of life . There's no individuaAon unrelated to the researches of idenAty of the groups and in final analysis of the whole society". The Self as quantum psychoid transductor of the evolu(ve necessi(es of the ins(nct of spirituality 10 We're at the end of the line , at the most ineffable and difficult part of our thinking . Jet we believe it plausible that the Self and the psyche in its whole have a quantumpsychoid structure of spiritual matrix just as described by Jung and Pauli . "The archetype of the Self is unnamed , ineffable , a hidden X whose materializaAons are indisAnguishable from the images of God.....The individuaAon must be interpreted as the realizaAon of the "divine" inside the man ". ( Jaffé , 1975 , pag.153 ) In our opinion , if the analy;cal psychology appears actually quantum – psychoid , it is because the Self seems to act first of all in that way ; according to Jung the Self acts as a psychoid factor and we believe its way of expressing itself to be according to a quantum-matrix , meaning that it acts constantly at all levels of the psychic , physical and existen;al thanks to a synchronis;c energy con;nually holding together the psychic and physical life network; an energy revealing itself with the impressive evidence of the most sensa;onal synchronis;c phenomena. The whole Jungian energe;cs appears of quantum-psychoid matrix and the psyche itself seems to interact in a psychoid space interpenetrated in turn with the psyche itself : just think of the archetypical world structuring both , ma<er and psyche , according to Pauli , or of the physical universe immersed in a " neghentropic" psychic matrix according to Costa de Beauregard , or again of Confor;'s concept of archetypical field (2005). The two worlds, psyche and reality, however, might appear separate just owing to the necessi;es of decoding on the psyche's part, considered as true possible quantum exchange point (see Von Franz , 1988 ) ; but , as it happens with wave and par;cle, these two worlds might also be interpenetrated between them, and as such in a system of ineffable phenomenal co-construcAon according to a spiritual matrix . 11 To this purpose let's remind that , on the subatomic level , the ma<er "lives" in a superimposed state ( ondulatory and corpuscular ) and that only the observer's experimental choices direct it in a more openly specifiable way . By the light of quantum view psyche and ma<er seem different accentua;ons of the same reality ; Jung and Pauli were considering a psyche close to reality and a ma<er with a latent psyche ; therefore it's possible that psychic processes have a fundamentally quantum nature , as also the physicist Penrose asserts . In the func;on and the mechanisms that Jung ascribes to the Self , it seems to us to discern the quantum transductor of the psyche , responsible for the global processes of psycho-energe;c-biological organiza;on of our organism as a whole. This global process running along the thread of the individua;ve process is eminently according to a spiritual character, in our opinion; the Self seems to us to be up to express a sort of alchemic transmuta;on between the archetype of the whole and the ins;nct of spirituality, aiming at the "transmuta;on" of the alchemist himself, also according to Jaffé's above men;oned statements. We think this quantum psychoid dimension of the Self to be the heart of the individua;on process (let's not forget that the archetype of the Self is to Jung the most "energe;cally" charged) and the la<er seems to us to subor4dinate to this special axis all the other psycho-energe;calbiological organiza;ons present in our organism, that is substan;ally orien;ng them to this goal. The symbol energe;cs that probably originates from the basic polar tension inherent in the reality and seems to us to be present also inside the psyche, appears to us the Self's most usual instrument together with the ac;on of the transcendental func;on; in our hypothesis however a 12 quantum psychoid matrix could also favour the Self's capability to act as an intermediary, owing to a series of phenomena of "construc;on of reality", the most impressive ones being the synchronicity phenomena. Just as Widmann (2009) asserts, claiming that a possible elsewhere for the des;ny is no doubt the synchronicity kingdom. Ins;nctual-archetypical world, Ego, Self, synchronicity, spirituality, in our opinion that's the axis along which the human story might develop.... In this sense synchronici;es, dreams, psychosoma;c "irrup;ons", the ineffable webs of "the des;ny" and daily intui;ons and percep;ons seem to us the possible supports of the powerful structure at spiritual character conducted by the Self, which is in our opinion the source of the Soul's messages: "The Psyche expresses itself to whoever is interested to listen to it" (ConforA, 2005, pag.41). And we don't think so important to decode or to classify unceasingly such involvements but rather to realize the possible psychic integra;on of their implicit meanings and the awareness that the mechanism con;nuously works and expresses itself in a number of ways, as suggested by J.F.Vézina (2001). We think the problem of the awareness to be a complex one and of central importance, since it presents the fundamental chapter of the rela;ons between the Ego and the Self; we want here to propose as a metaphor a philosophical juxtaposi;on that outlines the complexity of such rela;on: "By the way, in IV 4,2,29 PloAno himself underlines that the human soul 'fuses without weakening' with the One, it gives up the own conscience of itself, not in return of a state of irraAonal or hyporaAonal unconsciousness, rather achieving a state of consciousness equivalent to the Unus'superintellectuality".(Andolfo,2008,pag.290). 13 Here's our comment: "And this is exactly the ineffable sense we ascribe to the relaAons between the Ego and the Self and to the concept of unity that always remains however a virtual mulAplicity; this state of hyperconsciousness equivalent to the Unus's superintellectuality, as PloAno asserts, translated into present terms appears to us a substanAally quantum. psychoid matrix process in evoluAve-spiritual sense"(Cantalupi, Santarcangelo, 2014). Let's try to delineate the spiritual character of the Self's transduc;on work with reference to the ins;nct of spirituality: ".....The insAnct of spirituality as hypothesized by Jung appears to us from a quantum point of view indissoluble from its archetypical image and from the ineludible sAmulus toward the individuaAve realizaAon.This realizaAon involves an uneasing work toward transcending one's own unilateral, individual and collecAve concepAons, just as the Symbol's energeAc is applied to do through the transcendental funcAon; but this transcending appears to us of spiritual nature, not of a simply evoluAve one. A sort of quantum-psychoid, lay-spiritual way to the Absolute of which the Self is the symbol and the path inside us. The Self appears to operate with the numinous strength of the archetype of the whole, something like an analogical and ineffable divine mark, in the sense of behaving with the aPracAve power of what is beyond the conscious, the Absolute, the sensed point of Light outside us.In such a way we would be more and more driven toward an ineffable desire evolving according to the different specific determinants of the personality – in Jungian sense typologies – a desire having anyway the essenAal features of a longing for the sublime, the transcendent, something that through the realizaAon of the connecAon between the insAnct of spirituality and the Self could then be acknowledged as a spiritual or religious feeling. ....SynchronisAc phenomena don't drive us toward the evil – says Jung... 14 When we say spiritual we mean a transcendent process, in the sense that it conAnuously transcends the iniAal condiAon in view of reaching a more extensive ) comprehension of the relaAons between conscious and unconscious. Such comprehension turns out in a more balanced capacity of judgement since it pracAcally considers more and more as a whole the psychic funcAons, in the sense that thought, feeling, sensaAon and intuiAon find a more accomplished expression and a more balanced individual space,as Jung tells us. This seems to us an essenAally spiritual process, since it aims at refining the egocentral elements according to the basic process of the greatest spiritualiAes. The space of the Self realizaAon becomes ( the) most adequate, but not so that the Ego coincides with it. ...But we're not thinking of a vitalisAc smoothing concept of the individuaAon process and therefore of an "all light"finalism, moreover absolutely impossible considering the Jungian concepAon of an essenAally compensatory and permeaAng process operaAng inside the psyche. Since it is as if God had in a certain sense a terrific part of Himself, expressing however the absolute 'coincidenAa oppositorum'(Cusano), and the numinous of the Self, real presence metaphorically but intensely divine inside us in this concepAon couldn't help re-echoing in harmonic analogy with the Absolute (ibidem)." Psyche and reality appear merged in a psychoid global space in which echoes according to a biological-symbolic-archetypal quantum func;oning matrix are probably opera;ng in a reciprocal process of finalis;c and spiritual co-construc;on on phenomenal basis at all levels of reality. Such process u;lizes the synchronis;c aspects as preferen;al instruments, with consequences in part hatdly percep;ble, in part all to 15 come, in all fields of human and material reality, also thinking of the evolu;onis;c processes on our planet, which probably happened by synchronis;c way, as stated in H.E<er's work. An iden;cal energe;c-evolu;ve principle, in our opinion also spiritual, might in fact be opera;ng in what exists, both owing to the rela;vely evident psyche's finalism and to the less apparent but more and more objec;ve "teleology" og the physical world; something quite close to Avicenna's nous poie;kos, a sort of crea;ve intelligence which is inside the very things and on which the sense of the cosmic events depend. In conclusion, we want to outline the reasons that allow us to define the spiritual nature of synchronicity: .......Let's start claiming that synchronisAc phenomena seem to us directed to achieve the sense of wholeness at different levels which is inherent in the Symbol energeAc. In more general sense they just seem to have a funcAon of returning to the Symbol, as in the dreams. ....The synchronisAc events appear then to be in some way the most complete, provable and impressive expression of the insAnct of spirituality that Jung infers to exist in the depths of the human being. ....The consequences of all that has been proposed are to come, but suggest a possible evolving toward spiritual life of the whole maPer; we can't help recognizing in all that the possible 'mark' of the divine, a sort of vague collecAve 'sensaAon' of God in place of the luminous presence of His metaphysical ontology . ....In any case and unceasingly synchronisAc phenomena refer to a reunificaAon, to a compenetraAon, to the coincidenAa oppositorum which is the essence of the divinity, of the numinous inside us symbolized by the Self. 16 .....We believe fundamental the constant 'ethic' reference present in all that has been said; we refer to the ethic of the responsibility toward the mark of the numinous-spiritual that Jung conAnuously recalls, a therapeuAc but also essenAally and primarily social responsibility,as menAoned with regards to the need of 'symbolic' in present day's society. ...It also implies a refinement of the therapy and a making it more suitable to the paAent's evoluAve-spiritual aim unthinkable without a similar conscience and 'essence' of the therapist himself. ....Let's also recall that according to Jung the synchronisAc phenomena are 'creaAve acts in the Ame' and let's then imagine the therapy refined to a greater extent in the sense of listening to the being's basic matrix, conveyed by the numerous messages of the unconscious psyche. It would be necessary to recognize and 'render into symbols' such messages, to integrate the unilaterality of the conscience's altude by means of a translaAon so to say sufficiently synchronic, in the sense of being, paAent and therapist, involved in a co-construcAon that transforms both in a certain sense, to a different extent, every Ame, with an evoluAve-spiritual aim. In conclusion we believe that the psyche's quantum-psychoid system, conveyed by the Self, modifies in some sense the intensity and the type of the messages and of the involvements in the dream world as well as in the physical, existen;al and psychic world in a broad sense, also on the basis of the cons;tu;onal typologies. We believe that there are 'situa;ons' demanding a certain type of manifesta;on in the dream world, or the irrup;on of spectacular synchronici;es or symbolic microprocesses as Vézina has men;oned; possibly we are at tha beginning of a new phenomenology of the listening, so to call it, and we are facing too superimposed, complex and strictly connected fields. 17 In any case we believe the ac;on of transduc;on of the Self in quantumpsychoid sense to be constantly opera;ng, and we begin apprecia;ng it and decoding the impressive symbolic language at all levels. We think to recognize it as a con;nuous always present strength of an unconscious coordina;on, substan;ally according to a synchronic character, that helps us under par;cular condi;ons to learn how to coconstruct, as in a sort of psychic epigene;cs, the tenden;al be<er interpreta;on of the role of ourselves we possibly aim at. A process not easy to understand that needs a suitable, responsible prepara;on. We want here to conclude with a final parallele between Jung's and Heidegger's work. Heidegger's thought in fact shares many approaches – and concerns – of Jung's: With Jung and Heidegger quesAoning about the Symbol and the being becomes the only almost theurgical possibility to perceive, far from the metaphysics oppressive foundaAon, the marks of the holy, of the unthought and unthinkable God , the only one that can save us according to Heidegger, just as the light of the Jungian Numinous is probably latent in the Atman-Self's quantum-psychoid depth. (ibidem) Bibliography Andolfo, M., The One(Unus?) and the Wholeness: EgypAan Wisdom with the Greeks, Milano, Ares, 2008 Bohm D., Wholeness and the Implicate Order, London: Routledge 1980 Cantalupi T., Santarcangelo D., (2004) Psyche and Reality, Torino, 18 Tirrenia Stampatori Cantalupi T., Santarcangelo D., (2014) Psyche and Reality, Milano, Tecniche Nuove Charon J. E'. 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