Can we create better communities by deepening our understanding of tacit collaboration and connectedness values in relationships?
For the sake of getting in motion, let’s presume an awareness of the Jungian contemplation of synchronicity, as well as the Therevadan construction of co-arising– while not demanding a disorder. Though we should seek for new realization, we should avoid the typical abrogation of speech common to new age descriptions.
A few essential, structural, elements of synchronicity are proposed:
Classical students of this topic may catch on the inclusion of mediation in this list. It is a device, and I welcome your thoughts – given the following:
A synchronicity involves any two or more of people, creatures, objects, phenomena, etc. Identifiable things – which are signs in the terminology of Semiotics. These can have symbolic value as represented by the role of said thing in a given context of culture, etc. We will use “semiotic elements” in place of “signs” since a ‘sign’ can denote meaning that arises from an interpretation. We shall not seek specific interpretive models, in favor of seeking a fundamental mechanics of Synchronicity. Hopefully, a physics of the system.
Such semiotic elements can also include spatial formulations. The position of semiotic elements in relation to one another. Objects’ orientation, facing, alignment, and other geometric relationships shall be considered as bearing substance in the phenomenology of meaning within the synchronistic experience.
The most common focal point of the synchronicity: the co-occurrence of things (semiotic elements).
Synchronicities may occur in a series. Indeed, they may be the only ‘ticks’ in the clock of time. Such rhythm can create its own frame of reference, or be referential to solar / lunar calendrical cycles that form the typical 24-hr daily time.
Ours standard definition of time is instrumented on ‘all that can occur’ during a certain fraction of the earth’s rotation (about its own axis, and around the sun). If the experience of meaning shall come to stand for a more functional measure of memory and other lifetime measurement / recollection, then some “high order measure” of synchronicity may yield a more anthropic system of temporality.
Commonly, new age interpretations recognize sychronicities as a occurrences in a series, toward various models of spiritual awakening. Paticcasamupada recognizes that co-arising occurs in a structured manner that involves several steps / stages. Indeed, the Therevadan system offers an interconnected model of stages that allow for elaborate conceptions of temporal rhythm.
While Mediation may not appear to be inherent in the action of synchronicities, Mediation is often discussed in several ways relative to Synchronistic events:
- Mediation can be seen as non-interoperable (exclusive of) ‘direct reality’. Thus, interacting with any representational system separates oneself from the genuine article of reality, and thus inhibits the occurrence or flux of synchronistic events.
- As semiotics postulates symbolic consciousness, the recognition of meaning and other symbolic forms is an inherent mediation of the essential reality. Thus, synchronicity occurs in cooperation with mediated consciousness. This cooperative process may be a cycle of attenuation and re-immersion:
- Mediation can be seen to provide a reflective function for the consciousness that plays a role in the recognition of the Synchronicity. Such reflection may be necessary in the construction of the timeline of synchronistic occurrences (next events), and their rhythm.
Indeed, this whole category of “Mediation” may be better considered as “Consciousness” and its role in the occurrence of Synchronicity.