Professional Documents
Culture Documents
15. Overview
4
4
6
8
1
Pauli (one month before his unexpected early death) in a letter from Nov 17, 1958 [WB 4/IV, p. 1331] concerning Heisenbergs and his unified
field theory he presented in New York on Feb 1st, 1958 to Niels Bohr, C.S. Wu, Oppenheimer, Pais, etc. [WB 4/IV, p. 871]. Abraham Pais writes:
[Pauli] had requested to be allowed to give a secret seminar on his recent work with Heisenberg at Columbia University, by invitation only.
Actually he spoke in the overfilled large lecture hall in Pupin Laboratory. I was present and vividly recall my reaction: this was not Pauli I had
known for so many years. He spoke hesitantly. Afterward, a few people, including Niels Bohr and myself, gathered around him. Pauli said to
Bohr: You may well think that all this is crazy. To which Bohr replied: Yes, but unfortunately it is not crazy enough. [WB 4/IV, p. 898]
15. Overview
All the above musings about quantum physics and Wolfgang Paulis epistemological insights that
occupied me for the last 30 years served the development of my method of Symptom-Symbol
Transformation (SST) and Body-Centred Imagination (BCI). The former I apply in the case of
psychosomatic, somatic and psychic disease, especially depression, panic attacks and further
symptoms of Post Traumatic Stress Disorder (PTSD), the latter in the case of incomprehensible
visions that my patients are attacked by. Though mostly such visions are diagnosed as psychotic
(schizophrenia) by psychiatrists and depth psychologists, it is important to stress here that they
are not a symptom of such disease. However, before I begin a treatment, I must be sure that the
patient is healthy. One of the most important aspects that help me to decide is my question to
my patients whether they used antipsychotic drugs (neuroleptica) before. In such cases I am
very cautious and mostly recommend not to begin with the method.
As we have seen, one of my main hypothesises is the fact that the energy term must be defined
as bipolar, as in Daoism: yang (physical/chemical energy) and yin (magic energy of the
psychophysical reality); and in Hermeticism. This insight is the result of my modern
interpretation of the almost 2000-years-old Axiom of Maria Prophetissa2, a feminine alchemist
of the second or third century A.D.
As we further know, the bipolar energy term was reduced to unipolarity when mathematics
entered the philosophy of nature in the 16th century, since mathematics is by definition causal
and the magic/acausal and spontaneous aspect of the energy term was repressed. The reason is
the collective power complex of science (and so-called quantum medicine or quantum
mysticism) that does not like the fact that spontaneous phenomena happen that are not
controllable by will.
In his contribution to the joint publication with C.G. Jung, The Interpretation of Nature and
Psyche3, Wolfgang Pauli dealt intensely with the dispute between the Hermetic alchemist
Robert Fludd and the scientist Johannes Kepler4. In it, he presents the Seal of Solomon of Robert
Fludd, including the infans solaris in the middle (see figure below). He concluded5 that
In the middle [of the Seal; RFR] where these opposing principles just counterbalance each other, there is engendered in the mystery of the chymic wedding
[sacred marriage or Holy Wedding; RFR] the infans solaris, which is at the same
time the liberated world-soul.6
2
artificial liberation of radioactivity with the help of quantum physical tools, and the cure with
the help of the power attitude of quantum physicians.
To become able to observe these inner phenomena, we must abandon the Logos ego, thinking,
and enter what I call the Eros ego, the altered consciousness resident in the belly7. Since
Michael Gershon8 we know that around the intestines we have about 10 million neurons, the
same cells as the ones in the brain. It is this belly brain or gut brain that not only can control our
guts out of itself as Gershon proved scientifically, but as my experience shows, also produces
the above mentioned inner quantum leaps. This way, as I mentioned at the end of Part II, it is
home to the acausal mind that is able to observe acausal incarnation phenomena leading to the
cure of disease.
It is a very interesting fact that Wolfgang Pauli looked for a third type of law of nature9
besides the causal laws of Newton and Einstein on the one hand, and the quantum physical laws
on the other. I am convinced that with the discovery of Symptom-Symbol Transformation and
Body-Centred Imagination, the method of the acausal mind observing acausal inner incarnation
phenomena, I have found this third law. As we realized, it could only be found on the basis of
the hypothesis of the existence of an acausal observational instrument, the mind in half trance
that does not determine the time of the experiment by will. On the contrary, by concentrating
on spontaneous inner quantum leaps in the state of the acausal consciousness one becomes
able to observe real creation and incarnation phenomena in the unus mundus that change our
world limited in space and time in a constructive way the inner Pauli effect.
One of the methods to do so, I call the exercise of number 6. I imagine sitting under a source of
water that emanates from a rock about one meter above my head. I let the water flow down to
my head, to what Tantrism calls the ajna Chakra. Then I let it flow down my back. At the coccyx I
turn the flow around and lead it first into the forward part of my lower belly; in Tantric
terminology into one of the three lower Chakras muladhara, svadhistana and manipura. This
exercise leads to an emptying of the brain and an activation of the belly brain or gut brain
(Michael Gershon).
As you see, I turn the Tantric process around. While the latter tries to free Kundalini energy
what I call the magic energy of the psychophysical reality resident in the lower belly, and let it
ascend to the head, I let it descend. This is necessary since our Western consciousness is already
too much located in the head. When, by a conscious act, the energy has descended to the belly,
the arousal of the magic energy happens itself, spontaneously; in inner quantum leaps.
This way I enter the acausal consciousness. Sometimes, one can feel this corporeally in the way
that one senses the mind descending to the gut brain. The transformation of the causal into the
acausal mind leads to the possibility of observation of inner quantum leaps. It is this
spontaneous shift that I call the first inner quantum leap.
I concentrate on the pain caused by the lumbago; the symptom of the disease. I do this in the
attitude of wu wei, active passiveness.
I do not do anything but just observe what could happen. It is very important just to observe
and not to imagine that something should happen; the will and thus causality is disabled.
In such moments, there is some likelihood that the spontaneous/acausal inner quantum leap
could happen; but perhaps nothing happens, what we must accept. In the state of the acausal
mind we become able to observe possible self-fertilizing effects of the anima mundi, the
energetic phenomena of the unus mundus; in physical-symbolic terminology, the spontaneous
inner quantum leap.
Theoretically speaking, we become able to realize the first process of the twin process: physical
energy or yang transforms into the magic energy of the psychophysical reality, yin. This shows in
spontaneous inner, intensely corporeally sensed shifts observable by the acausal mind.
In my case, a spontaneous image comes to light. With my inner eye I spontaneously see five
compasses in a line in my left lower belly (the place of the pain of the lumbago). I experience this
as some sort of a shock (that sometimes let my lying body move spontaneously). I realize that all
the five compasses turn around completely irregularly. Frantically, they turn back and forth,
every one independent from any other.
Then, spontaneously all five compasses adjust in the same direction. The pain of the lumbago
immediately disappears almost completely, and after three days I do not experience any pain
anymore.
5
In this moment, the acausal mind becomes able to observe and experience two (acausal) inner
quantum leaps; first, the observation of the five compasses with their frantic oscillation. In a
spontaneous process, the symptom has transformed into the corporeal symbol, the short inner
movie that I had experienced. The process corresponds to the transformation of yang into yin,
of physical into magic energy of psychophysical reality, the first process of the twin process.
Then, the inner movie of (acausal) quantum leaps continues spontaneously; the compasses
adjust in the same direction. The goal of the inner transformation on the symbolic level has
been reached.
In the same moment, I realize that the pain has disappeared. This is the second process of the
twin process. Yin, magic energy has re-transformed into yang, physical energy of higher order;
the Dao is reached. This is empirically observable as the cure of the symptom of the lumbago.
In contrast to so-called quantum medicine or quantum mysticism, I did not force to control the
quantum field, psychophysical reality. I just observed the spontaneous acts of change in this
non-observable level of reality. In an empirical way, I have realized the reality of this field with
the help of the spontaneous change in it; this way it is empirically proven that psychophysical
reality or the unus mundus exists. Expressed in symbolic terminology, the goddess has proven
her existence with the help of a healing act the mystic experience.
of the vegetative sensation function10. This is what I call the representation of the subtle body,
of which we do not know what it is, but can observe energetic transformation processes in it.
In a symbolic language we can say that we do not know who the goddess is but observe her
incarnations. In physical-symbolic terminology, it is the subtle body/psychophysical reality that
represents the unobservable quantum field that presents us observable energetic changes in
it; Paulis invisible, potential form of reality that is only indirectly inferable through its effects.
As we know, in contrast to esoteric quantum medicine we do not want to control the
quantum field by will, but in the state of wu wei just observe what energetic changes could
spontaneously happen in it; what I call the inner quantum leap.
I sense a hard round thing in the gall bladder, a little sphere. I am asked to separate it like a
surgeon. I sense that it is hard like an object of iron. I am very surprised that I can separate such
a thing though all physicians had told me that I do not suffer a biliary calculus (gall stone
disease).
The sphere transforms into something very soft. In the course of time, by patient observation, I
begin to realize that it corresponds to a fertilized egg.
It is important to note here that the development happened completely by itself. This aspect
shows me that the imagination is not a product of the brain, but of the belly brain that is
observed with the help of vegetative sensation. Demonstrated is the self-fertilizing ability of the
world soul (or of the subtle body), the energetic aspect of psychophysical reality that we
observe in the state of the wu wei, the active passiveness of the mind in half trance.
The egg grows and at the end has a diameter of circa six to eight centimeters. I hold it in my
hand, and suddenly I sense that it begins to pulse. The pulse is faster that my heart-beat. It
reminds me of a child in the belly of its mother. Suddenly I know, or better, something
independent from my brain knows that a toad will hatch from this egg.
Spontaneously I express my great astonishment with a loud shout: Wow, this toad must be huge.
The pain that had occupied me for such a long time has disappeared.
In such situations something in us just knows; it is the phenomenon that C.G. Jung called the
preconscious knowledge of the unconscious. I would call it the preconscious knowledge of the
world soul in psychophysical reality. Further, we see in this case very clearly that the emotion
connected to the strange experience bursts the intellect and eventually convinces the patient
that such experience is true.
10
Definition of vegetative sensation, sensation with the help of the vegetative nervous system (sympathetic/ parasympathetic nervous system)
as extension of C.G. Jungs psychological typology see in Return of the World Soul, Part 2, section 6.1.3. Besides introverted feeling it is the main
function of what I call Eros consciousness, the altered state of consciousness in half trance, in which thinking is consciously suppressed.
When experiencing such inner movies in patients it is of great help that I acquired much
knowledge of the meaning of symbols. The egg represents potential life that in this case
becomes realized. The birth has happened; a new life possibility <?> has been born.
But what could the content be of the new life? It is the symbol of the toad that shows it. As a
symbol, the toad means feminine creativity. Such creativity is characterized by the fact that it
originates in the belly brain with its acausal consciousness. This means that my patient should
more and more perform Body-Centred Imagination that leads him to creative life. It was his
creativity that was repressed and lead to the feeling that his life does not have any meaning
anymore. He began to paint and this way became an artist.
16.3 Symptom-Symbol Transformation with the queasy sensation in the region of the stomach
This is a report of a feminine client that she had written and sent to me after the SST in my
practice:
When visiting the exhibition Neue Masche (New Scam) at
the Bellerive Museum in Zurich, I notice a macram, which
contains a lot of messy entanglements, a big mess. I sense a
very queasy sensation in my stomach (see image on the
right).
Since soon after I have an appointment with Remo Roth, we
enter Symptom-Symbol Transformation (SST) with the queasy
sensation:
As I lie on the treatment couch, Remo Roth keeps his hand on
the place in the region of the stomach [RFR: It is the region of
the solar plexus corresponding to the manipura Chakra of
Tantrism (see below)] where I sense this strange sensation of
queasiness.
Remark: In many of my earlier dreams I experience that my left hand possesses magic power.
For a long time I did not understand these dreams. Then I realized that it meant that my hand is
able to activate the gut brain of my patients.
Remo lets me sense and feel this psychosomatic symptom for a while. Then he says: "I do not
know what the term 'queasy' means." Can you express this with a picture or start using the
phrase "That's like ..." or It is, as if ?
In my case, immediately a picture arises. I see a bottle and would like to turn away its cover to
open it. But the cover rotates back and forth, back and forth, without end, and that very quickly.
Spontaneously I express the frantic back-and-forth with my hand and show it to Remo.
Remark: At this moment a first inner quantum leap happens; the spontaneous transition from
the symptom into the corporeal symbol, into the vision and vegetative sensation of the
psychosomatic symptom. The image/symbol is a sensation that comes out of the vegetative
nervous system (sympathetic/parasympathetic nervous system), which is related to the subtle
body. The latter Paracelsus called the Archaeus11, the alchemist of the belly. My patient has
entered the magic world of the subtle body.
Remo lets me experience this very uncomfortable back-and-forth motion some time. It becomes
now stronger and stronger. Suddenly I feel the two emotions of rage and powerlessness. Thereby
the cover disappears. I see now only the rim of the bottle. It becomes wider and transforms into
the edge of a funnel. The sensation of queasiness is now only faintly present.
I realize that I may have allowed my rage/anger to express for the first time, and that it was not
suppressed by the emotion of helplessness anymore; by this, the spirit in the bottle could
escape, so to speak.
Remark: Because the patient (in the half trance state of
Eros consciousness) consciously plunges/immerses into the
sphere of the subtle body (astral body of Paracelsus), in
which the bottle cap is rotating back and fourth, the
second quantum leap can happen: the cover disappears
and the content of the bottle is able to escape. Further, in
a third quantum leap, the bottle transforms into a funnel.
And now the fourth and all-decisive quantum leap
happens: the image transforms into a psychological
phenomenon; the emotions of rage12 and helplessness
appear and separate from each other. For the first time in
her life my patient experiences that these two emotions
are different, and she begins to be able to consciously
separate them afterwards.
This and analogous processes that happen in SST (and BCI) I call modern Hermetic alchemy.
On the basis of the idea of the inner quantum leap that I derived from the quantum physical
observational process, the spontaneous transformation of psychosomatic, somatic and
psychical symptoms into inner images and vegetative sensations becomes possible, which lead
then also to transformations in the psyche of the patient.
11
Archaeus or Adech is the interior manand the Primordial Man or astral man, and the great Cosmos. The interior man is the subtle body
[Jung, CW 13, 168]. He is synonymous with the anima mundi. Thus, also in Paracelsus the world soul and the subtle body are identical. The
Archaeus sits in the belly [CW 15, 39], sometimes even in the stomach. In my interpretation, the Archaeus is symbolically identical with the
Tantric manipura. He is the Protoplast, the first-formed, and the gate through which all created things have proceeded, the globulae or
materia from which man was created [CW 13, 168]. Thus, the idea is that Archaeus is the gate to the subtle body (identical with the world
soul) out of which man is created. This idea corresponds to my idea that out of psychophysical reality (or unus mundus) new life is created. In
BCI and SST it is new physical and/or psychic life, the life essence created out of spontaneous images and vegetative sensations, the inner
quantum leaps.
12
Actually, in Tantrism the manipura in the region of the stomach and solar plexus is the chakra of the god Agni, the fire god, who also
represents impulsive aggression.
Remo tells me now that his hand had already felt a funnel that intruded deeply into the body in
the area of my solar plexus.
Remark: Over the past decades, more and more I began to feel that my hand perceives such
peculiar sensations. When I discovered that the body can also be experienced via the vegetative
sensation, Paracelsus Archaeus, I realized that this is a special ability that helps me in my
healing profession very much.
I now realize that together with this sensation of mess at the same time I also experience the
image of the funnel. They belong together.
Remark: The funnel symbolizes the patients attitude to let enter all the perceptions from the
outside without having a means to controlling their amount. Mediumistic and sensitive humans
are especially often victims of this unconscious openness. This is why the funnel opening to the
outside and the mess belong together.
Next Remo tells me that the sight of the macrams mess in the exhibition has triggered this very
emotion and body reaction of queasiness in the solar plexus. This queasiness is a symptom of the
unconscious mixing of rage and helplessness. During SST this symptom has been converted into
the corporeal symbol of the bottle cap turning back and fourth between rage and helplessness
[RFR: the (acausal) inner quantum leap]. Then, spontaneously, the subtle corporeal and symbolic
process had continued, and the bottle had become a funnel. The funnel means the
powerlessness/helplessness, in which I could not live my rage.
Remark: In Tantrism one actually talks of a too wide open manipura chakra. But I would like to
emphasize that my patient has no knowledge of Tantrism.
Remo explains further that this process was so intensely constellated in me that even his "spirit
hand" felt the funnel. SST had the effect that I would be able to realize that there was a lot of
anger/rage in me, which however was covered up by the feeling of powerlessness/helplessness.
Therefore I was not able to live the former. By separating these two emotions I should now be
able to express my anger/rage and to act much more affirmatively, decisively and strongly.
This assessment was then confirmed during the following days. I was able to nail a man to his
contradictory and evasive/elusive statements with the help of which he always tried to "escape",
and show him that we had made some arrangements that have now to be adhered to. I was
able to free the "spirit in the bottle", because on the subtle body level I had learned to
distinguish my anger/rage from helplessness. I was able to transform the aggression into the
decisive behaviour in the relationship with this man.
Remark: Psychiatry calls the above hysteric symptoms in a pejorative sense. Since it does not
know and/or accept the subtle body phenomenology these vegetative body symptoms are
10
regarded as meaningless and even as a symptom of psychic disease; and the patient is regarded
as a malingerer.
The above and many other experiences of Symptom-Symbol Transformation with my patients
showed me, however, that what in a pejorative sense psychiatry calls a hysteric symptom has a
very deep meaning. With the help of SST it can be used for the transformation of these
psychosomatic (and also somatic) symptoms (as well as panic and depressive states) into subtle
corporeal symbols on the level of psycho-physical reality Symptom-Symbol Transformation.
Next I would like to stress that both Sigmund Freud and C.G. Jung had begun their psychiatric
profession with the treatment of so-called hysterics. But then they changed their approach of
therapy and developed psychoanalysis, which is limited entirely to the verbal level. The progress
of BCI/SST consists therefore in its ability of the re-transformation into the non-verbal, i.e., to
transfer the symptom into the symbol on the vegetative level (at the level of psychophysical
reality), as it occurs in Symptom-Symbol Transformation.
Further progress is my insight that such processes are quantistic. Analogous to radioactivity and
the measuring process of quantum physics (see Part II) acausal, spontaneous inner processes
happen that can be observed by the acausal ego in the state of half trance.
Already the Hermetic alchemists of the Renaissance had a distinct idea of the process. Thus
their maxim: In stercore invenitur - in the dirt, we will find it; namely the "gold." The
alchemical gold was produced out of the massa confusa 13, the shapeless live-mass which
corresponds to the chaos that contains the divine seeds of life ever since the Creation. The
same we do in Symptom-Symbol Transformation.
13
11