In studying Jung’s concept of synchronicity and the teleological vision underlying his opus, I have been struck by a number of links to recent research in the theory of emergent properties and complexity theory, and current neurophysiological studies on the so-called “mirror neuron” effect in human and higher mammalian interactions. I have gathered cross-references between the theory of emergent properties and Jung’s theories in order to better understand aspects of his abiding interest in humankind’s ubiquitous spiritual quest, across all cultures and across human history itself. The last three centuries have seen a decline in the importance of the established religions in the West, caused largely by the impact of materialistic and mechanistic approaches to the world and our place in it—the cause and effect scientific approach to empirical reality where the observer is notionally absent from, and merely an unintrusive observer of, the field of his or her enquiry. Another reason for this decline is the impact of the theory of evolution that some have interpreted as the death knell of religious and spiritual hermeneutics to explain the existence, let alone the evolution, of all species, including of course our own. Nevertheless, the search for greater spiritual meaning remains as true as ever for most ordinary men and women. Perhaps this is felt increasingly in recent times because of the external social pressures that we face, and the conflicts between cultures that we bear witness to so painfully. This may explain the recent recurrence of some of the more ecstatic and fundamental religious expressions. But also, more quietly perhaps, it is shown 280through the search at the individual level for greater meaning, for more spiritual and less materialistic ways of being, thinking, and feeling. It certainly underlay Jung’s lifelong engagement with spiritual matters, absorbing him in deep study, seminal writing, and personal preoccupation.