The Opposites in Quantum Physics and Jungian Psychology: Part II: applications

If these reflections are justified, they must have weighty consequences with regard to the nature of the psyche, since as an objective fact it would then be intimately connected with physiological and biological phenomena but with physical events too-and so it would appear, most intimately of all with those that pertain to the realm of atomic physics (Jung 4, p. 234)

Symbols mediate between the unrepresentable archetypes and the world of the manifest. They link the dark realm of indefinite power, vitality, and mystery to the well-lit world of ego consciousness with its relatively fixed meanings and limitations. This inherent bipolarity of symbols, their ability to effect the ‘conjunctio’ between consciousness and the unconscious, is precisely why they are central in any study of the opposites. A symbol can be amplified by an extended net of personal, cultural, and historical associations, but it can never be fully objectified and comprehended since its roots are in the unrepresentable archetype, in the most secret depths of the soul. Part I used QM as a form of symbolic amplification for the psychoid unus mundus, to get a glimpse into this exalted but deeply mysterious principle. Through symbols and their amplification we hoped to draw a little of the divine into the mundane world.

But can we go beyond symbolism and assert that the unus mundus is a superposition of an indefinitely large number of wave functions? Can we say that the unus mundus is the wave function for the universe from which comes all manifestation, all empirical subjects and their worlds? This goes well beyond symbolism and its amplification to the making of far-reaching metaphysical claims in opposition to Jung who forcefully denies the validity of such claims. For example, ‘our metaphysical concepts are simply anthropomorphic images and opinions which express transcendental facts either not at all or only in