Jung developed the theory as a hypothetical noncausal principle serving as the intersubjective or philosophically objective connection between these seemingly meaningful coincidences. After coining the term in the late 1920s[4] Jung developed the concept with physicist Wolfgang Pauli through correspondence and in their 1952 work The Interpretation of Nature and the Psyche.[5][6][7][8] This culminated in the Pauli–Jung conjecture.[9][10][11][12][13]
Jung and Pauli's view was that, just as causal connections can provide a meaningful understanding of the psyche and the world, so too may acausal connections.[14]
A 2016 study found 70% of therapists agreed synchronicity experiences could be useful for therapy. Analytical psychologists hold that individuals must understand the compensatory meaning of these experiences to "enhance consciousness rather than merely build up superstitiousness". However, clients who disclose synchronicity experiences report not being listened to, accepted, or understood. The experience of overabundance of meaningful coincidences can be characteristic of schizophrenic delusion.[15]
Jung used synchronicity in arguing for the existence of the paranormal.[16] This idea was explored by Arthur Koestler in The Roots of Coincidence[17] and taken up by the New Age movement. Unlike magical thinking, which believes causally unrelated events to have paranormal causal connection, synchronicity supposes events may be causally unrelated yet have unknown noncausal connection.
The objection from a scientific standpoint is that this is neither testable nor falsifiable, so does not fall within empirical study.[18]Scientific scepticism regards it as pseudoscience. Jung stated that synchronicity events are chance occurrences from a statistical point of view, but meaningful in that they may seem to validate paranormal ideas. No empirical studies of synchronicity based on observable mental states and scientific data were conducted by Jung to draw his conclusions, though studies have since been done (see § Studies). While someone may experience a coincidence as meaningful, this alone cannot prove objective meaning to the coincidence.
^Campbell, Frances (2010). "Synchronicity". In Leeming, D.A.; Madden, K.; Marlan, S. (eds.). Encyclopedia of Psychology and Religion. Boston, MA: Springer. pp. 888–889. doi:10.1007/978-0-387-71802-6_678. ISBN978-0-387-71801-9.
^Jung, Carl Gustav, and Wolfgang Ernst Pauli. [1952] 1955. The Interpretation of Nature and the Psyche, translated from German Naturerklärung und Psyche.
^Hogenson, G. B. (2008). "The Innermost Kernel: Depth Psychology and Quantum Mechanics. Wolfgang Pauli's Dialogue with C. G. Jung, by Gieser, Suzanne". Journal of Analytical Psychology. 53 (1): 127–136. doi:10.1111/j.1468-5922.2007.00705_1.x.
^Atmanspacher, Harald; Fuchs, Christopher A. (2014). "Introduction". In Atmanspacher, Harald; Fuchs, Christopher A. (eds.). The Pauli–Jung Conjecture and Its Impact Today (2017 ed.). Imprint Academic. pp. 1–6. ISBN978-18454-07599.
^Diaconis, Persi; Mosteller, Fredrick (1989). "Methods of Studying Coincidences". Journal of the American Statistical Association. 84 (408): 853–861. doi:10.1080/01621459.1989.10478847. JSTOR2290058.
^Jung, Carl G. [1951] 2005. "Synchronicity". Pp. 91–98 in Jung on Synchronicity and the Paranormal, edited by R. Main. London: Taylor & Francis.
^Main, Roderick (2014). "Synchronicity and the Problem of Meaning in Science". In Atmanspacher, Harald; Fuchs, Christopher A. (eds.). The Pauli–Jung Conjecture and Its Impact Today (2017 ed.). Imprint Academic. pp. 217–239. ISBN978-18454-07599.
^Van Elk, Michiel; Friston, Karl; Bekkering, Harold (2016). "The Experience of Coincidence: An Integrated Psychological and Neurocognitive Perspective". The Challenge of Chance. The Frontiers Collection. pp. 171–185. doi:10.1007/978-3-319-26300-7_9. ISBN978-3-319-26298-7. S2CID3642342.