The Most Obscure Zone Of The Human Psyche

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The Dissimilant of Man Om Namo Namah. Shriman Mahadevaya Namaha. I shall remark upon the problems that today absorb the Occidental mind also deeply prepare it for a better understanding of Indian spirituality. Indeed, they incite it to employ for its own philosophical effort, the totality of the experience of the Indian man.. Allow me to explain. It is the human condition, and above all the temporality of the human being, the constitution of the transcendental object of the most recent Western philosophical thought.

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Observing The Universe Within

The Most Obscure Zone Of The Human Psyche

The Dissimilant of Man

Om Namo Namah. Shriman Mahadevaya Namaha. I shall remark upon the problems that today absorb the Occidental mind also deeply prepare it for a better understanding of Indian spirituality. Indeed, they incite it to employ for its own philosophical effort, the totality of the experience of the Indian man.. Allow me to explain. It is the human condition, and above all the temporality of the human being, the constitution of the transcendental object of the most recent Western philosophical thought. It is this contemporaneity which is the construction all the other monuments of “conditioning” which maketh the man a “conditioned being,” in an indefinite and evanescent scenery of “conditions”.

The problem of the “thought conditioning” of man (and its natural sequential process, often neglecting in the West his “deconditioning”; the movement of thought) constitutes the central problem of Vedic thought. From the Upanishads onward, India has been seriously preoccupied with but the greatest of existential problems: The Psychological Structure of the Man which produces all of the existence within the hominid mind, the Atma (Soul), the Brahma (Reality) and the entirety of the imagery of the Cosmos bounded up in the flesh of the monkey.

It has been said with grand reason, though still perversely misunderstood, that all Indian philosophy has been, and still is, “existentialist”. The Occidental mind, therefore, would do well to learn: (I) What India ideates upon of the multiple “conditionings” of the being that is the Human? ( II) How it had mentated upon the problem of the temporality and historicity of the hominid mind, and ( III) what solutions it has discovered for the violence, the jealousy, the brutality, the fear, the anxiety, and the despair that inevitably soon follows upon the consciousness of temporality in the matrix of all “conditionings” upon its dissolution.

Before Western Psychology, the Sadhus, Rishis, Malang, Dervishes, Sages, and Ascetics of India were led to explore the most obscure zones of the human psyche. They discovered that man’s physiological, social, cultural, and religious conditionings were trivially easy to delimit and hence to master, however, the great obstacles to that rightful existence in which exists a total lack of conflict and the eradication of suffering, and contemplative and thoughtful life arose from the activity of the viewing of total contents of the consciousness, without division, from the “Samskaras” and the “Vasanas” - the “impregnations,” (of the body) “residues,” (of thought culture) and “latencies” (of conditioned responses still reverberating) - that constitute what modern western psychology labels the contents and structures of the unconscious, the conscious, the subconscious, the higher, the lower, and profane and the mundane. It is not, however, this pragmatic anticipation of certain modern psychological modalities which are valuable, but its employment for the “deconditioning” of man.

With a rigorous and passionate mind unknown elsewhere, the Indian man has applied himself to analyzing the various conditionings of the being that is the Human. I shall add that it has done so not in order to arrive at a practical, pragmatic, exact, precise and coherent explanation of the man, but in order to learn how far the variety of conditioned zonality of the human being extend and to see if anything else persists beyond these conditionings, whether it is possible to go beyond the conditioning of ‘thought structure’.

Because for an Indian man, knowledge of the systems of “conditioning” could not be an end in itself, I speak for myself, it was not knowing them that mattered, but mastering them if the contents of the unconscious were worked upon. The mastery of not ‘thought’ functioning as knowledge, but when there is the total perception of the indivisible individual.

One of Jung’s prime concepts in the psychology of the Human mind is individuation, his term for a process of personal development that involves establishing a connection between the ego and the self.

According to Jung, the ego is the center of consciousness; the self is the center of the total psyche, including both the conscious and the unconscious. For Jung, there is the constant interplay between the two. They are not separate but are two aspects of a single system. Individuation is the process of developing wholeness by integrating all the various parts of the psyche.

I would say that there is no connection between the Self and the Ego. The Ego is the entire self, and the self is the whole of Ego. Why? Let’s examine what is the self? What is to be an individual? What Is An Individual? I always praise and talk about the dignity of the individual. For the individual is the only thing that matters. But let us examine today … what is an individual? What does it mean to be indivisible? How can you be a total and complete individual without any division even within yourself?

To be an individual is to be completely and totally whole. There must be no division between yourself in order for you to be an individual. An individual is indivisible. It cannot be divided further.

Gentlemen like Freud and Jung, spiritual gurus and psychologists tell us that there is the Higher Self, the Lower Self, the Self, the Ego, the Anima, the Animus, the Subconscious, the Unconscious and the Conscious. They categorize and divide the individual, which is indivisible, and we poor saps not knowing our own minds any better readily and greedily accept answers from others.

Jung’s analysis of human nature includes investigations of Eastern and Western religions, alchemy, parapsychology, and mythology.

My observations are only into the mind. I don’t look at the Eastern mind, or the Western mind. I want to know the Human mind. So I look. When I want to know something, I look at it. I look at it without screens full of images I have about it. I look at it without prejudice, without condemnation, without judgment, without motivation and without the ideation of any sort of an outcome of comprehension.

Each of the major structures of the personality is also an archetype. These structures include the ego, the persona, the shadow, the anima (in men), the animus (in women), and the self.

The archetypes themselves are forms, without the content of their own, that serve to organize or channel psychological material of the individual’s own field of psychology.

The ego is the center of consciousness and the whole of existence; one of the major archetypes constructed by the Quantum Serpents of Thought. The ego provides a sense of consistency, permanence, and direction in our conscious lives. I really dislike using the term ego. It’s the self. It’s thought. It’s all of this. It’s difficult to capture in English.

Deeper than that, ego is the survival mechanism of the organism. In monkeys with an inner consciousness, this survival is not only physical but spiritual, mental, emotional and perceptual. It tends to oppose whatever might threaten this fragile consistency of consciousness and tries to convince us that we must always consciously plan and analyze our experiences. However, in the analysis, we have the analyzer and the thing to be analyzed, therefore division and therefore conflict.

According to Jung, the psyche at first consists only of the unconscious. Similar to Freud’s view, Jung’s ego arises from the unconscious and brings together various experiences and memories, developing the division between unconscious and conscious. There are no unconscious elements in the ego, only conscious contents derived from personal experience. We are led to believe that the ego is the central element of the psyche, and we come to ignore the other half of the psyche, the unconscious.

The ego is constantly building structures for survival, not only in the physical realm but also in the world of the inner consciousness. Through observation, we can be explicitly aware of the conscious mind, the unconscious mind, and the subconscious mind. Through observation, we can note that there is no connection.

The Ego is the Self. The Self is the Ego. The Ego is survival in the conscious mind. The Self is the totality of it all. There is no connection or disconnection. All of this is the totality of the contents of your consciousness, which is you. There can be no division within the individual.

Ego is the complete and total individual. Individual. Indivisible. A total and whole being. A complete entity that exists without division and cannot be divided.

Ego is you. You are Ego. You can’t kill yourself. You can only ever become aware of yourself. And through this awareness, a natural understanding is born. And a mind that understands itself exists without choice. The choice is the product of a profoundly confused mind. A mind that knows what it wants and needs, a mind that is completely aware of the entire and total content of its consciousness doesn’t have to choose. It knows.

When a mind is free of choice, the ego no longer continues to endlessly build structures within the mind.

Ego is no more than an archetype according to Jung. However, to me, it’s a construct of thought. Thought produces distortion. A distorted mind can’t observe. You can’t understand Ego if you’re trying to kill it. You can’t understand that which you have condemned or judged. If you divide yourself into so many different parts, you’ll always remain in conflict. But if you can realize that you are the totality of existence and that the individual cannot be further divided, then it brings about a quality of tranquility and vitality to the mind.

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