Synchronicity: Jung's Definition, Examples and How to Read It
Synchronicity is Carl Jung's term for a meaningful coincidence between an inner state and an outer event that no causal chain connects. This guide covers Jung's 1952 definition and his collaboration with the physicist Wolfgang Pauli, the scarab and flock-of-birds cases, the frequency illusion as the leading rival explanation, and how practitioners journal and interpret them.
What is synchronicity, and how did Carl Jung define it?
Synchronicity is Carl Jung's term for a meaningful coincidence between an inner state and an outer event that no causal chain connects. Jung subtitled his 1952 essay on the subject An Acausal Connecting Principle, and that phrase carries the whole definition: the two halves of a synchronicity are joined by meaning rather than by cause. The synchronicity meaning Jung had in mind is stricter than the way the word gets used now. He required several conditions at once. The events must coincide closely in time. Neither can have produced the other, and no ordinary third factor can plausibly have produced both. And the parallel must carry a meaning the observer actually recognizes, rather than one talked into place afterward. Jung separated synchronicity from mere synchronism, which is simultaneity with nothing meaningful in it. He introduced the word publicly in 1930, in the memorial address he gave for Richard Wilhelm, the sinologist whose translation of the I Ching he had been studying, and kept refining it for twenty years. The mechanism Jung proposed was the archetype. In his late work he called archetypes psychoid, meaning they are not purely mental and reach into matter, so an archetype activated in a person can surface at the same moment as an event in the physical world.
Jung's fullest statement of synchronicity appears in The Structure and Dynamics of the Psyche, volume 8 of his Collected Works, and it is difficult writing because he is arguing on two fronts at once. Against the psychologists he insists these events have an objective side. Against the physicists he insists that a principle other than causality is needed to describe them. His solution is to treat synchronicity as one instance of a wider category he called acausal orderedness: background regularities that simply are the case and are not caused, such as the properties of the natural number series or the timing of a single radioactive decay. That orderedness is constant. Synchronicity, in Jung's phrase, is an act of creation in time, a one-off eruption of the same underlying order into a person's life. He borrowed the alchemical idea of the unus mundus, the one world, from the sixteenth-century writer Gerhard Dorn, and used it to name the substrate where psyche and matter are not yet separate. On that view synchronicity is not the universe sending a message. It is a moment when the seam between mind and world becomes briefly visible, and the person standing there happens to notice.
Who coined the word synchronicity?
Carl Jung coined synchronicity. He used the term publicly for the first time in 1930, in the memorial address he delivered for the sinologist Richard Wilhelm, and gave it a full theoretical treatment twenty-two years later in the essay Synchronicity: An Acausal Connecting Principle.
Does synchronicity mean the two events caused each other?
No. Synchronicity by definition excludes causation in both directions: the inner state did not produce the outer event and the outer event did not produce the inner state. What links them is shared meaning, which in Jung's model comes from an archetype active in both at once.
Is synchronicity a psychological idea or a physical one in Jung's work?
Both, deliberately. Jung placed synchronicity on the boundary by calling archetypes psychoid, meaning they operate in psyche and in matter rather than in the mind alone. That is why he published the 1952 essay in the same volume as an essay by the physicist Wolfgang Pauli.
How is synchronicity different from an ordinary coincidence?
Synchronicity differs from ordinary coincidence in one respect: meaning that is felt rather than constructed. Every synchronicity is a coincidence, but most coincidences stay coincidences. Two strangers wearing the same coat on the same train is a coincidence and nothing more. Jung's working test was whether the outer event mirrors a psychic content that was already active and charged at that moment. The dream came first, then the beetle at the window. The image was loaded before the world answered it. Where nothing was constellated inside, there is nothing for the event to correspond to, and what you have is a curiosity. Jung added a second marker that practitioners still use: the numinous quality. A meaningful coincidence in his sense produces a physical jolt, a drop in the stomach, a sense that the ordinary rules just slipped. That reaction proves nothing on its own, but it is the signal that an archetype has been touched. The third distinction is structural. A coincidence is a single fact about the world. A synchronicity is a correspondence between two orders of thing, one interior and one exterior, which is why Jung insisted on describing the inner state as carefully as the outer event whenever he recorded a case.
Paul Kammerer, the Austrian biologist, had already tried a different explanation for the same raw material. His 1919 book Das Gesetz der Serie, the law of the series, cataloged around a hundred coincidences from his own life and argued for a physical principle causing like events to cluster in time, an affinity in nature comparable to gravity but acting on form rather than mass. Jung read Kammerer, cited him, and rejected the mechanism. Seriality made coincidence a property of the world alone. Jung wanted the observing psyche inside the equation, because without a mind to register the meaning there is no synchronicity, only two facts sitting next to each other. That is the sharpest line between the two views, and it explains why Jung never claimed synchronicities could be produced on demand. Practitioners inherited a rougher version of the same distinction. The rule most journal-keepers use is specificity: the more particular the match, the more it earns treatment as a meaningful coincidence. Thinking of an old friend and seeing a car like his is nothing. Thinking of that friend, in a city neither of you lives in, and finding his handwriting inside a secondhand book is a different order of event.
What makes a coincidence a meaningful coincidence?
A coincidence becomes a meaningful coincidence when the outer event corresponds to an inner state that was already active and emotionally charged before the event occurred. Jung's marker was the numinous shock the correspondence produces in the person. Without prior inner content there is nothing for the outer event to mirror, and the match stays a curiosity.
Can a synchronicity happen without anyone noticing it?
Not under Jung's definition. Synchronicity requires an observer for whom the correspondence carries meaning, because meaning is one of the two connecting terms. Two matching events with nobody present to register the match are, in Jung's framework, simply two events.
Is deja vu a form of synchronicity?
No. Deja vu is a single subjective impression that the present moment has been lived before, with no independent external event to pair it with. Synchronicity requires two things: an inner state and an outer occurrence that mirrors it, arriving from a source the person did not control.
What are Jung's most famous examples of synchronicity?
The golden scarab is the case Jung told most often. A patient whose rigid rationalism had stalled her analysis was describing a dream in which she was given a golden scarab. While she spoke, Jung heard a tapping at the window behind him, opened it, and caught the insect flying in: a rose chafer, Cetonia aurata, the nearest thing to a golden scarab that Swiss latitudes produce. He handed it to her and said, here is your scarab. The scarab is an Egyptian symbol of rebirth, and Jung read the moment as the archetype of rebirth entering the room at precisely the point where the treatment needed it. The second case is the flock of birds. A woman whose husband was Jung's patient mentioned that birds had gathered at the house at the deaths of her mother and her grandmother. When her husband collapsed on the way home from a medical appointment, she came back to find a flock of birds settling on the roof. The third of the well-known synchronicity examples is the fish. Jung logged a single day, April 1, 1949, on which the fish motif reached him repeatedly through unconnected channels, and recorded it not as proof but as evidence of how such a run feels from inside.
The fish day is worth reading carefully because Jung presents it against himself. On April 1, 1949, he noted an inscription containing the word fish at breakfast, fish served for lunch, someone who mentioned the custom of making an April fish of a person, another visitor who showed him pictures of fishes, and in the evening a piece of embroidery with sea monsters and fishes on it. The following morning a former patient he had not seen in years described a dream of a large fish. Jung's own comment is the honest part: he had been working on the symbolism of the fish for months, so the material was already constellated in him, and a critic would say he was primed to notice. He published the run anyway, because whether the fish came to him or he went looking for the fish is exactly the question synchronicity poses. In the same essay Jung reached for the card-guessing experiments of J. B. Rhine at Duke University as external support, and ran his own study of the horoscopes of married couples, looking for classical aspects between the charts. The early batch looked promising and the effect faded as the sample grew. Jung reported the collapse rather than burying it.
What is the golden scarab story in Jung's synchronicity work?
The golden scarab story is Jung's central case. A patient was recounting a dream of being given a golden scarab when a rose chafer beetle tapped at the consulting room window; Jung caught it and handed it to her. He read the beetle as the rebirth archetype in physical form, arriving as her analysis needed to break open.
Why did Jung treat the I Ching as an example of synchronicity?
Jung treated the I Ching as synchronicity performed on purpose. In the foreword he wrote in 1949 for the Wilhelm and Baynes English translation, he argued that the hexagram produced by tossing coins or sorting yarrow stalks is not caused by the question but coincides with the questioner's psychic state at that moment.
Did Jung think synchronicity could be proved?
Jung did not think synchronicity could be established by ordinary statistics, and his astrological marriage study showed him why: the apparent effect weakened as the sample grew. He argued that synchronicities are individual creative acts in time rather than repeatable events, which places them outside methods that depend on repetition.
What did Wolfgang Pauli contribute to Jung's theory of synchronicity?
Wolfgang Pauli gave Jung's synchronicity its physics-facing vocabulary and forced the idea into sharper form. Pauli, who won the 1945 Nobel Prize in Physics for the exclusion principle, first consulted Jung in 1932 during a period of personal crisis, and the long dream series Jung analyzes anonymously in Psychology and Alchemy is Pauli's. The relationship became a correspondence that ran until Pauli's death in 1958 and was later published as Atom and Archetype. Pauli was not a passive audience. He pressed Jung to stop treating synchronicity as a loose bag of anecdotes and to define it as a genuine explanatory principle standing beside causality, and the four-term diagram in the 1952 essay reflects that pressure. When the essay appeared it was bound together with Pauli's own study of Johannes Kepler and the archetypal ideas underlying his astronomy, so the volume makes its case from the psychological and the physical side at once. What Pauli wanted was a language in which mind and matter are two aspects of one reality, the alchemical unus mundus restated for the twentieth century. He never got the formalism he was after. What he left behind is a serious physicist's insistence that the problem is real, and that is a large part of why Jung synchronicity is still argued about outside psychology.
The Pauli effect is the joke that grew up around him, and it belongs here rather than as decoration. Colleagues claimed laboratory equipment failed whenever Pauli entered the room, and the story was told often enough that Pauli half believed it himself and treated it as a personal instance of the psyche-matter coupling he was trying to think about. His fascination with number ran the same way. The fine-structure constant, close to 1 divided by 137, was for Pauli the point where physics and numerical mystery met; the anecdote physicists still repeat is that he died in room 137 of a Zurich hospital in December 1958. Pauli also brought Jung one of the most striking dreams in the Jungian literature, the vision he called the world clock, a structure of rotating rings and pulses that left him with a sense of the most sublime harmony. Jung read it as a mandala of the Self arriving unbidden in a mind trained to distrust such things. Pauli's choice of Kepler for his own essay was equally pointed: Kepler stood at the moment when archetypal thinking and mathematical physics separated, and Pauli was asking what the separation had cost.
Was Wolfgang Pauli a patient of Carl Jung?
Yes. Pauli consulted Jung in 1932 during a personal crisis. Jung first passed him to a young assistant, Erna Rosenbaum, so the dream material would not be shaped by Jung's own influence. Jung reports drawing on a series of more than a thousand dreams and visions, a selection of which appears anonymously in Psychology and Alchemy.
What book collects the Jung and Pauli letters on synchronicity?
Atom and Archetype: The Pauli/Jung Letters gathers the correspondence, which ran from 1932 until Pauli's death in 1958. The letters show the two working out synchronicity between them, with Pauli pushing for precision and Jung supplying the case material.
What is the unus mundus in the Jung and Pauli discussion?
Unus mundus means one world, a term Jung took from the sixteenth-century alchemist Gerhard Dorn. In the Jung and Pauli correspondence it names the single underlying reality from which psyche and matter both derive. Synchronicity is what that unity looks like when it briefly shows through the split between the two.
What does the frequency illusion say about synchronicity?
The frequency illusion is the leading competing explanation for synchronicity, and it is a strong one. The Stanford linguist Arnold Zwicky named it in 2005: once something enters your attention, you begin noticing it everywhere, and you mistake your new noticing for a change in how often the world produces it. Two ordinary mechanisms do the work. Selective attention makes the primed item pop out of background noise it used to sit in unregistered. Confirmation bias then counts the hits and quietly discards the misses. The same effect goes by the name Baader-Meinhof phenomenon, traced to a reader's letter to a Minnesota newspaper in 1994 about encountering the German group's name twice in quick succession. Applied to synchronicity, the argument is that buying a red car does not fill the road with red cars and thinking about herons does not summon herons; it only rearranges what you register. Anyone keeping a synchronicity journal should take this seriously, because it accounts for most of what lands in the journal during the first fortnight, when everything is freshly primed. What it accounts for less well is the specific structural match. The frequency illusion explains why you notice more beetles. It does not explain why the beetle arrived while the dream about it was being described aloud.
Several further tools sharpen the skeptical case. Apophenia, named by the German psychiatrist Klaus Conrad in 1958, is the unmotivated seeing of connections; Conrad first described it in early-stage schizophrenia, and it runs in mild form through ordinary cognition. The law of truly large numbers, stated by the statisticians Persi Diaconis and Frederick Mosteller in their 1989 paper on studying coincidences, holds that given a large enough number of trials any outrageous thing becomes likely; a person registers tens of thousands of perceptual events a day, so million-to-one matches should arrive regularly and unremarkably. Littlewood's law, from the Cambridge mathematician J. E. Littlewood, suggests one miracle-grade event per person per month. The birthday problem shows that intuitions about coincidence are miscalibrated to begin with: twenty-three people in a room give better than even odds of a shared birthday. A Jungian reading disputes none of this. Jung assumed most striking coincidences were chance and said so plainly. His interest was the residue that survives the discount, and his claim about it was never that it occurs more often than chance predicts. It was that when it occurs the content matches, and content is not what a frequency argument addresses.
Is synchronicity just confirmation bias?
Confirmation bias explains a large share of what gets recorded as synchronicity, because it tallies the matches and drops the misses. It does not by itself explain cases where the correspondence is highly specific and the inner content was documented before the outer event. It is the first hypothesis to rule out, not a blanket dismissal.
What is the Baader-Meinhof phenomenon?
The Baader-Meinhof phenomenon is another name for the frequency illusion, in which a newly noticed thing seems suddenly to appear everywhere. The name comes from a 1994 letter to a St. Paul, Minnesota newspaper by a reader who met the German group's name twice within a day.
Does the frequency illusion disprove Jung's synchronicity?
No, and it does not attempt to. The frequency illusion is a claim about how often you notice things, while synchronicity is a claim about the meaning of a correspondence between an inner state and an outer event. The two overlap heavily in practice, which is why dated entries with the inner state recorded in advance are the only way to separate them case by case.
What kinds of synchronicity do people report most often?
Reported synchronicities cluster into a small number of recognizable shapes. Repeating clock numbers lead the list, with 11:11 the single most reported item and 333, 444, and 222 close behind; the modern habit of reading these as signs from the universe comes from angel number practice grafted onto Jung's word. Name and word echoes come next, where an unusual name or phrase that has been on your mind arrives from unconnected directions within a day. Animal appearances form a third group, and the animal is nearly always one the person already carries a private association with, which is precisely the inner-state condition Jung required. Song synchronicity is heavily reported because it is easy to notice: the track stuck in your head starts playing in a shop. Book synchronicity, sometimes performed deliberately as bibliomancy, is the volume that falls open at the sentence you needed. Then come the encounter types: the stranger who says out loud the sentence you had been arguing with yourself about, the person you were about to email who emails first, the flat that surfaces through a chance conversation days after you decided to look. Death-related synchronicities of the kind Jung recorded with the birds are reported far less often but described with far more force.
Two patterns cut across that catalog, and both concern timing rather than content. The first is the threshold effect. Synchronicities cluster around decisions, moves, breakups, births, and deaths, which is what Jungian analysts mean when they say the archetypes are constellated at transitions. People report almost nothing for years and then a dense fortnight in the middle of a divorce. The second pattern is the one Robert Hopcke, a Jungian analyst, described in his 1997 book There Are No Accidents: synchronicities behave like plot events in the story a person is telling about their own life. They arrive where a narrative needs a turn, or hand over information the person could not have obtained otherwise. Jean Shinoda Bolen made a related argument in The Tao of Psychology in 1979, reading synchronicity as evidence of a live connection to the Self in Jung's technical sense. Practitioners add a category that rarely reaches the books: the negative synchronicity, where the world blocks the same route repeatedly. Three cancellations and a closed road on the way to one appointment get read as a verdict on the appointment. That is where the practice most easily turns self-serving, and careful journal-keepers flag such entries as suspect.
What does seeing 11:11 mean as a synchronicity?
Seeing 11:11 repeatedly is read in current practice as a prompt to pay attention to whatever was occupying your mind at that moment, rather than as a message with fixed content. Under Jung's definition the number alone is not a synchronicity; the inner state it coincides with is what makes it one, which is why journaling what you were thinking at 11:11 matters more than the digits.
Are repeated animal sightings a synchronicity?
Repeated animal sightings count as a synchronicity when the animal already carried a specific private meaning for you before the sightings began. A heron seen three times in a week by someone who has been thinking about a heron means something in Jung's framework; the same three sightings by someone who lives beside a river with herons in it means the river has herons in it.
Do synchronicities arrive in clusters?
Clustering is one of the most consistently reported features of synchronicity. People describe long flat stretches broken by dense periods, and those periods almost always coincide with a major transition such as a bereavement, a separation, or a career break. Both the Jungian and the skeptical explanations predict clustering, so the pattern alone settles nothing.
How do you keep a synchronicity journal?
A synchronicity journal works only if it records the inner state as carefully as the outer event, and timestamps both. The format most practitioners settle on has four fields. First, the date and the time, written the moment it happens rather than that evening. Second, what was live in you beforehand: the question you were sitting with, the dream from the night before, the name you had been turning over for days. Third, the outer event in flat factual language with no interpretation mixed in. Fourth, the body response, because the numinous jolt Jung described is your own signal that an archetype was touched, and it fades from memory faster than the facts do. Two disciplines separate a useful journal from a scrapbook of coincidences. Keep a miss column, noting the occasions when you were primed and nothing arrived, because without it the journal is a confirmation-bias machine by construction. And keep interpretation out of the entry. People writing about signs from the universe habitually collapse the observation and the meaning into one sentence, which destroys the record. Write what happened. Date it. Interpret later, once the charge has drained off and you can see whether the reading still holds without it.
The rereading is where a synchronicity journal earns its keep, and the interval most practitioners settle on is ninety days. Read the entries cold, without the emotional weather that produced them, and three things happen. A share of them look like nothing, which is useful calibration and should be marked rather than deleted. A second share resolve into ordinary explanation once you remember context you had forgotten. The remainder, usually small, hold up, and those are the entries worth thinking about at all. Tag by theme rather than filing only by date, so the runs become visible: a tag holding nine entries about the same word across one summer tells you something a chronological list hides. Keep dreams in the same document, since Jung's own cases run from dream to waking event and a separate dream diary breaks the pair apart. Note what you were reading each week, because reading is the commonest source of priming and the frequency illusion has to be visible in the record before it can be discounted. Some practitioners add a second reader who says which entries look thin, the cheapest available correction for a practice whose main failure mode is self-flattery.
What should you write down when a synchronicity happens?
Record four things in a synchronicity journal: the date and time, the inner state that preceded the event, the outer event described in plain factual language, and your physical reaction to it. Leave the meaning out at this stage. The interpretation you reach for in the first minutes is usually the one you already wanted.
How long should you keep a synchronicity journal before reviewing it?
Ninety days is the interval most practitioners use before rereading a synchronicity journal. That is long enough for the emotional charge on each entry to drain away, which is what lets you see which correspondences still look specific and which were the frequency illusion working on a freshly primed mind.
Should you record coincidences that turn out to mean nothing?
Yes, and the misses matter more than the hits for the health of the practice. A synchronicity journal that only holds successes cannot tell you anything, because it has no denominator. Marking the entries that dissolved on rereading is what keeps the surviving ones worth taking seriously.
How do you interpret a synchronicity once you have recorded it?
You interpret a synchronicity the way Jung interpreted a dream: by amplifying the image rather than decoding it against a fixed key. Start with the personal layer. What does this particular object, animal, number, or name mean to you specifically, in your own history, before any published symbol list is consulted? A heron means one thing to someone raised on an estuary and something else to someone who has never seen one. Then move outward to the cultural and archetypal layer, which is where Jung placed the scarab as an Egyptian symbol of rebirth. The reading lives in the overlap of the two layers, not in either alone. The second rule is that a synchronicity describes rather than instructs. It indicates which archetype is active and what phase you are in; it does not tell you to leave your job. Practitioners who use synchronicity as a decision procedure assemble a case for whatever they already wanted, because the raw material is ambiguous enough to support almost anything. The third rule is to ask what you would rather not hear. If a reading arrives ready-made and flattering, it is probably wish rather than meaning, and the interpretation worth testing is usually the one that costs you something.
In practice the amplification runs through a short sequence and then stops. Write the image down in one word. List every personal association you have with it, quickly, without editing. Add the cultural material you actually know, and look the rest up rather than inventing it. Then ask the only question that finishes the work: what in me was this answering? A synchronicity is half interior by definition, so a reading that says nothing about your own state is incomplete. Many practitioners run a tarot spread or an I Ching cast alongside, defensible on Jung's own terms given his foreword explaining the I Ching as deliberate synchronicity, but it doubles the ambiguity and works better as a second opinion than a verdict. Two cautions belong here. Meanings migrate: an entry that read as a warning in March often reads as a beginning by September, and the later reading is usually the better one. And there is a point where reading signs stops being a practice and becomes a symptom. Clinicians call it referential thinking, the sense that neutral events are addressed to you personally. If signs are arriving constantly, feel compulsory, and are directing daily decisions, close the journal and talk to someone rather than reading harder.
Does a synchronicity tell you what to do?
No. A synchronicity describes the archetypal situation you are in; it does not issue instructions. Jung treated these events as indicators of what is constellated in the psyche, not as directives, and using them as a decision procedure reliably produces support for whatever you had already decided.
What is amplification in interpreting a synchronicity?
Amplification is Jung's method of building out the meaning of an image by gathering associations around it instead of translating it through a fixed dictionary. Applied to a synchronicity, it means listing your personal associations with the image first, adding the mythological and cultural material second, and reading the meaning from where the two layers overlap.
Can you ask for a synchronicity?
Practitioners do ask, usually by posing a clear question and setting a time limit, and the I Ching is the formalized version of exactly that request. Jung's own framework makes asking risky rather than impossible: naming what you want to see primes you to see it, so a requested synchronicity carries a much weaker evidential claim than one that arrived unbidden.
Frequently Asked Questions
What is the simplest definition of synchronicity?
Synchronicity is a meaningful coincidence between something happening inside you and something happening outside you, where neither one caused the other. Carl Jung coined the term and subtitled his 1952 essay on it An Acausal Connecting Principle, which is the definition compressed: the link between the two events is meaning, not cause.
What is the difference between synchronicity and serendipity?
Serendipity is a lucky accident with a good outcome, while synchronicity is a correspondence between an inner state and an outer event regardless of the outcome. Finding a rare book cheap at a market is serendipity. Finding it open at the passage you had been arguing about in your head all week is synchronicity. Jung's flock-of-birds case, which involved a death, shows the form can be grim.
Are angel numbers the same as synchronicity?
Angel numbers and synchronicity come from different sources and were mixed together only recently. Synchronicity is Jung's concept, in which meaning arises between psyche and event. Angel numbers are a modern numerological practice assigning fixed messages to repeated digits such as 111 or 444. Seeing 11:11 is called a synchronicity today, but Jung would have asked what was constellated in you at that moment rather than consulting a list.
Did Jung believe synchronicity proved the paranormal?
Jung used parapsychology as supporting material for synchronicity without treating it as proof. In the 1952 essay he drew on the card-guessing experiments run by J. B. Rhine at Duke University, and took precognitive dreams seriously as data. But his own astrological study of married couples produced an effect that weakened as the sample grew, and he published that result. His position was that synchronicity is a creative act in time rather than a repeatable phenomenon.
Why do synchronicities increase during big life changes?
Synchronicities cluster around transitions because transitions are when an archetype is most strongly activated, which in Jung's model is the condition that produces the correspondence. Divorces, bereavements, moves, and births are the periods people describe as dense with meaningful coincidence after years of nothing. The skeptical reading is that heightened emotion sharpens attention and loosens the standard for a match, and both explanations predict the same clustering.
Can two people experience the same synchronicity?
Two people can witness the same coincidence, but whether it is a synchronicity for both depends on what was active in each of them. Jung's definition requires an inner state that the outer event mirrors, so the same beetle at the same window is a synchronicity for the woman who dreamed of a scarab and an insect for everyone else in the room. Shared synchronicities are reported most often between people in one crisis, where the constellated material genuinely overlaps.
What should you do immediately after a synchronicity happens?
Write it down before you interpret it. Record the date and time, what was already occupying your mind beforehand, the outer event in plain factual language, and the physical reaction it produced, since that reaction fades faster than the facts. Do not attach a meaning yet. A synchronicity journal is only useful later if the raw record was kept clean of the reading.
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