Under the Self's guidance, a succession of archetypal images emerges, gradually bringing their fragmentary aspects of the Self increasingly closer to its totality.[9] The first to appear, and the closest to the ego, would be the shadow or personal unconscious - something which is at the same time the first representation of the total personality, and which may indeed be at times conflated with the Self.[10][11] Next to appear would be the Anima and Animus, the soul-image, which may be taken as symbolising the whole Self.[12] Ideally however, the animus or anima comes into play in a mediating role between the ego and the Self.[13] The third main archetype to emerge is the Mana figure of the wise old man/woman[14] - a representative of the collective unconscious akin to the Self.[15] Thereafter comes the archetype of the Self itself - the last point on the route to self-realization of individuation.[16] In Jung's words, "the Self...embraces ego-consciousness, shadow, anima, and collective unconscious in indeterminable extension. As a totality, the self is a coincidentia oppositorum; it is therefore bright and dark and yet neither".[17] Alternatively, he stated that "the Self is the total, timeless man...who stands for the mutual integration of conscious and unconscious".[18] Jung recognized many dream images as representing the self, including a stone, the world tree, an elephant, and the Christ.[19]
Von Franz considered that "the dark side of the Self is the most dangerous thing of all, precisely because the Self is the greatest power in the psyche. It can cause people to 'spin' megalomanic or fall into other delusionary fantasies that catch them up", so that the subject "thinks with mounting excitement" that he has grasped the great cosmic riddles. He therefore risks losing all touch with human reality. [20] In everyday life, aspects of the Self may be projected onto outside figures or concepts such as the state, God, the universe or fate.[21][22] When such projections are withdrawn, there can be a destructive inflation of the personality - one potential counterbalance to this being however the social or collective aspects of the Self.[23]
The Self in Jungian psychology is a dynamic concept which has undergone numerous modifications since it was first conceptualised as one of the Jungian archetypes.[1] Historically, the Self, according to Carl Jung, signifies the unification of consciousness and unconsciousness in a person, and representing the psyche as a whole.[2] It is realized as the product of individuation, which in his view is the process of integrating various aspects of one's personality. For Jung, the Self is an encompassing whole which acts as a container. It could be symbolized by a circle, a square, or a mandala.[3][4]
Never? It "takes over" her consciousness the same as it takes over any other character-through influencing their decisions. It only follows Kokoro's perspective because, well, she's the protagonist.
Yes, it only follows her, and when making choices it chooses for her. Well, I suppose if you want to be specific it's WATASHI but WATASHI and SELF are more or less the same. WATASHI is feeding information to ORE, the one that took over the real Enomoto's body.
@@Leukresnt The cycle is this: Kokoro -> Baby Boy -> Satoru (ORE) ORE in Kokoro's body, Kokoro in baby's body, baby in ORE's body -> baby in Kokoro's body, ORE in baby's body, Kokoro in ORE's body -> Kokoro in her body, baby in his body, ORE in his body For Hotori, Inubushi and the baby girl, they happen simultaneously as the first group's travels. Hotori -> Baby Girl -> Inubushi Inubushi in Hotori's body, Hotori in baby's body, baby in Inubushi's body -> Baby in Hotori's body, Inubushi in baby's body, Hotori in Inubushi's body -> Hotori in her body, baby in her body, Inubushi in her body SELF doesn't swap, nor does WATASHI. SELF is close to the player's will, and is a shadow that's always behind the characters (figuratively). WATASHI only follows Kokoro's consicousness, which feeds the information of Satoru from her route to ORE, who takes control of Satoru in Satoru's route.
Where is SELF?
Under the Self's guidance, a succession of archetypal images emerges, gradually bringing their fragmentary aspects of the Self increasingly closer to its totality.[9] The first to appear, and the closest to the ego, would be the shadow or personal unconscious - something which is at the same time the first representation of the total personality, and which may indeed be at times conflated with the Self.[10][11] Next to appear would be the Anima and Animus, the soul-image, which may be taken as symbolising the whole Self.[12] Ideally however, the animus or anima comes into play in a mediating role between the ego and the Self.[13] The third main archetype to emerge is the Mana figure of the wise old man/woman[14] - a representative of the collective unconscious akin to the Self.[15]
Thereafter comes the archetype of the Self itself - the last point on the route to self-realization of individuation.[16] In Jung's words, "the Self...embraces ego-consciousness, shadow, anima, and collective unconscious in indeterminable extension. As a totality, the self is a coincidentia oppositorum; it is therefore bright and dark and yet neither".[17] Alternatively, he stated that "the Self is the total, timeless man...who stands for the mutual integration of conscious and unconscious".[18] Jung recognized many dream images as representing the self, including a stone, the world tree, an elephant, and the Christ.[19]
Von Franz considered that "the dark side of the Self is the most dangerous thing of all, precisely because the Self is the greatest power in the psyche. It can cause people to 'spin' megalomanic or fall into other delusionary fantasies that catch them up", so that the subject "thinks with mounting excitement" that he has grasped the great cosmic riddles. He therefore risks losing all touch with human reality. [20]
In everyday life, aspects of the Self may be projected onto outside figures or concepts such as the state, God, the universe or fate.[21][22] When such projections are withdrawn, there can be a destructive inflation of the personality - one potential counterbalance to this being however the social or collective aspects of the Self.[23]
The Self in Jungian psychology is a dynamic concept which has undergone numerous modifications since it was first conceptualised as one of the Jungian archetypes.[1]
Historically, the Self, according to Carl Jung, signifies the unification of consciousness and unconsciousness in a person, and representing the psyche as a whole.[2] It is realized as the product of individuation, which in his view is the process of integrating various aspects of one's personality. For Jung, the Self is an encompassing whole which acts as a container. It could be symbolized by a circle, a square, or a mandala.[3][4]
Answer me when did SELF take over Kokoro's counciousness?
when you making choices, i guess
Never? It "takes over" her consciousness the same as it takes over any other character-through influencing their decisions. It only follows Kokoro's perspective because, well, she's the protagonist.
Yes, it only follows her, and when making choices it chooses for her. Well, I suppose if you want to be specific it's WATASHI but WATASHI and SELF are more or less the same. WATASHI is feeding information to ORE, the one that took over the real Enomoto's body.
@@achilles3300 I can't wrap up the order of the swap cycle between SELF, ORE/WATASHI, the twins and "Hotori".
@@Leukresnt The cycle is this:
Kokoro -> Baby Boy -> Satoru (ORE)
ORE in Kokoro's body, Kokoro in baby's body, baby in ORE's body -> baby in Kokoro's body, ORE in baby's body, Kokoro in ORE's body -> Kokoro in her body, baby in his body, ORE in his body
For Hotori, Inubushi and the baby girl, they happen simultaneously as the first group's travels.
Hotori -> Baby Girl -> Inubushi
Inubushi in Hotori's body, Hotori in baby's body, baby in Inubushi's body -> Baby in Hotori's body, Inubushi in baby's body, Hotori in Inubushi's body -> Hotori in her body, baby in her body, Inubushi in her body
SELF doesn't swap, nor does WATASHI. SELF is close to the player's will, and is a shadow that's always behind the characters (figuratively). WATASHI only follows Kokoro's consicousness, which feeds the information of Satoru from her route to ORE, who takes control of Satoru in Satoru's route.