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The ill ego-consciousness

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  1. Introduction.
  2. Extreme cases of dissociation.
  3. Spiritualists and mediums in the late nineteenth century.
  4. The abductee experience.
  5. Part 1.
    1. Extracts taken from Jung, C, CW: Vol: 18.
    2. A symbol as a living thing.
    3. The interpreting mind's movement.
  6. Conclusion.

Modern western ego consciousness equates to an ego that differentiates itself from the outer object or from the outer phenomena. And also the healthy differentiating ego is also stable. Hence, logically the psychologically ill person attaches too easily to outer-objects and to outer phenomena. And such a person is not psychologically stable. Such a person is unstable. Perhaps such a person with a psychological disposition like this has a lack of self-belief, a lack of self-worth and so on. Or often the case is that they lack basic psychological self-awareness. In this essay we are going to focus on the ego consciousness that fails to differentiate itself from external phenomena. Hence, in-effect, for such a person their ego consciousness hasn't been born. They attach to phenomena and are therefore at the external object's mercy. If you attach to an externality then what happens to the external object ? happens to you. This is because one hasn't differentiated their ego from the outer object.

[...] One dreams there way into the other. Such people then will not have a word said against the other person because that would equate to a blasphemous attack on oneself and be experienced as a loss of soul or dissociation in modern-speak. In the late nineteenth century spiritualists and mediums were common-place and from my psychological perspective, those spiritualists and mediums who genuinely believed themselves to be honest dreamed their way into other personalities in a very similar way to the experience of multiple personality. [...]


[...] But now, when we transfer what Jung said about the individual symbol to our topic, the question of the meaning of human existence as a whole, we are confronted with a historical rupture of an entirely different character and order of magnitude; this change is no longer comparable to a removal, which, being no more than a change of location or environment, does not immediately and essentially affect the identity of the person moving. It is more like the transformation in puberty, e.g., when there is a substantial change in the identity and redefinition of the person himself or herself from child to man or woman, respectively. [...]


[...] the in- ness experience of the Middle Ages and the ancients). Jung therefore artificially establishes for himself the psychological feeling that he believes those previous cultures had, and then claims for this artificial psychology, an objective reality. For me, what Jung did equates to his own personal myth. Jung is useful for describing neurosis and for understanding much about psychological life but he threatens to distance the modern from their contemporary life and reality rather than help them connect to it. [...]

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