Every novice psychoanalyst knows how difficult the terms and concepts of classical psychoanalysis are for the unprepared to perceive. But even among them there are the most complex, at first glance ephemeral, constructions, the correct interpretation of which is accessible only to a few. I would like to talk about one of these voluminous concepts today. This is a term introduced into the professional lexicon of psychoanalysts by the Swiss psychiatrist and psychotherapist Carl Gustav Jung, the term “Synchronicity”. Without in any way counting on the truth of the interpretation and certainly not having the goal of teaching anyone, the author only hopes that his sketches will resonate with colleagues and will serve as an occasion to once again discuss such an important phenomenon of human existence, which is hidden behind this term. So, according to Maitre’s definition, “synchronicity” is a significant coincidence in time of two or more events, phenomena and thoughts endowed with the same or similar semantic content; Moreover, this coincidence cannot be explained by generally accepted cause-and-effect relationships, but it nevertheless seems spiritually significant and not accidental. But coincidence in time is not astronomical simultaneity: between two events there may be a period of time, sometimes noticeable. Synchronicity manifests itself where something more than the probability of blind chance is involved and causes deep psychological experiences. Whether or not to consider an event as a manifestation of synchronicity depends entirely on the subjective attitude of the person himself. (“Synchronicity: The Casual Uniting Principle” 1930 by C. G. Jung) Analyzing this definition, the author proposes to assume that most of the events that are emotionally significant for any person are associated with other people, familiar or not, but who play an important role in the fate of the individual. Indeed, each of us carries behind us both the burden of the past, permeated with relationships with family members, acquaintances and friends, and hopes for future communication, acquaintances and meetings. This is the natural social life of man as a representative of an intelligent species. In contrast to the phenomena of synchronicity, practicing psychoanalysts notice a vast field of action of the individual forces of the mental apparatus, various conflicts, fixations, current projections, etc. As Jung's mentor noted, Sigmund Freud - often obsessive repetition, manifested in dreams, causes of neurosis, symptoms - is a principle onto- and phylogenetically earlier than the pleasure principle. The main purpose of repetition, from an economic point of view, is to bind excess portions of excitation coming from outside or from the outside. (“Beyond pleasure” Sigmund Freud) To explain the proposed picture of the concept, please pay attention to Figure 1. If we very generally designate the individual mental apparatus as a sphere, then the parallels drawn on its surface will depict just obsessive repetitions of events, actions, thoughts etc. That is, everything that is not resolved at the moment of life and is connected by the forces of the psyche. In addition to parallel lines, we also see meridians - those connections that unite the individual and represent something common that is significant for several individuals. Thus, we attribute cases of manifestation of synchronicity to the common internal meridians of mental apparatuses, and neurotic predispositions, symptoms, psychotraumas, etc. to parallels of individual spheres. At the moment, it is difficult to say anything definite about the axes of the spheres, the difference in the exit directions of the connecting lines, etc. However, the sketch may well get us thinking about graphically representing complex terminology, just as Poincaré's theorem on the fifth dimension got mathematicians thinking about representing the appearance of our universe