The collective unconscious is always out there : it is the experiential environment we inhabit as individual creatures. Both consciousness and the unconscious are essentially EXPERIENTAL (real, irreducible) ! We are one with the world itself. We and the world at large are all PARTS of some boundless UNIVERSAL MIND. Jung's definition of CONSCIOUSNESS as a particular configuration of EXPERIENCE allows us to explain the INANIMATE MATTER in the universe as the outer appearance of experiential but UNconscious inner life (which aren't deliberate or premeditated but rather instinctual, like daemons which can only be reported through introspection, not perception). The COLLECTIVE unconscious is collective merely by virtues of the fact that everyone has a COPY of it (no genetic inheritance !). There has to be some common, unitary, underlying metaphysical FIELD that links everyone and everything together (coëxistence). Jung identifies this unifying FIELD with GOD itself : "Nature, the psyche and life appear to me like DIVINITY UNFOLDED". The divinity, for him, is a unifying, universal, all-encompassing FIELD of PHENOMENALITY.
The substrate of all reality - both inner and outer worlds - has religious overtones : an omniscient, omnipresent, omnipotent, supraordinate universal MIND, of which we are alle DISsociated centers (alters) of awareness. Kantian epistemology takes "psychic substance" as nature's SOLE fundamental ground ! There is nothing that isn't psychic ! Religion is as significant as anything can possibly be. Religion is about the inner world of the psyche.
The psyche (soul) cannot be located in space. The psyche itself has no spatial extension, therefore cannot be said to be encompassed by our head.
Archetypes and synchronicity
Jung contrasts synchronicity with (mainstream) mechanical causality (where physical events hang together through chains of cause and effect). We observe (empirically) repeatedly and consistently regularities (patterns) in nature's behavior. This isn't sufficient. An additional criterion is counterfactual dependence. Both are observable physical phenomena, empirically accessible to us. As such causality is a metaphysical organizing principle underlying and immanent in physical nature. The principle in itself remains invisible to us. It is derived on the basis of induction. The relationship between cause and effect is one of necessity (law) <> The inherent INdeterminacy of QM, which is inherently UNcertain. Is there a global synchronization mechanism in nature including the entire universe ?
According to Jung, next to causality, the physical world organizes itself along archetypal correspondencies of meaning, which break down the barrier between world and psyche. Jung gives examples of meaningful coincidences (including parapsychological phenomena), conjunctions of an INNER psychic state with an EXTERNAL physical event, BOTH of which share the same archetypal meaning ! Illusory ?
Jung calls this category : SYNCHRONICITY : the simultaneous occurrence of a certain psychic state with one or more external events which appear as meaningful parallels to the momentary subjective state. Lama khenno : help mij miijn bril terug te vinden. Synchronicity is an ACAUSAL ordening principle underlying and immanent in the physical world. It has a metaphysical charecter as well. Are they a dream of a "greater and more comprehensive consciousness" ? Architypal templates are psychic events par excellence? Synchronicities unfold (instantaneously across space) according to archetypal patterns ! Jung is implying that the collective unconscious underlies BOTH consciousness AND the physical world itself !
For Jung the collective unconscious underlies AND permeates THE WHOLE of space in a NON_LOCAL fashion. This means that the expression of the archetypes in the physical world is GLOBAL
The extended version of synchronicity places the collective unconscious at the metaphysical foundation of the physical world itself, the whole of nature - organic AND inorganic - is "divinity unfolded".
We, human beings (ego-consciousness) by virtue of :
surrounding the mundus archetypus (collective unconscious, part I : the internal segment of the psyche, via the sense organs)
and being surrounded by the physis or physicallity (the physical world, collective unconscious, part II : the external segment of the psyche, vie dreams and visions)
occupy the "middle position" between the two.
Deze opdeling is kunstmatig opgelegd door de denker, de auteur en de tijdgeest. What our perceptions didn't register (not relevant to survive), doesn't mean that it doensn't exist out there ! Our inability to pick out discarnate daemons p.e. with our five senses says nothing about the daemons metaphysical status, but only about our five senses ! We know, those invisble entities (toornige Mahakala ?, angels, deities, ... of the religious traditions) are as real and concrete as a person!. They are autonomous agencies with a will, agenda and mental life of theit own !!!
Jung, in conjunction with the physicist Wolfgang Pauli, explored the possibility that his concepts of archetypes and synchronicity might be related to the unus mundus, to all acausal events in nature :
the archetype being an expression of unus mundus
synchronicity, or "meaningful coincidence", being made possible by the fact that both the observer and connected phenomenon ultimately stem from the same source, the unus mundus
The archetype is NOT a causal agency, but the natural template according to which both the human psyche and the physical world spontaneously organize themselves (cfr. crystal grow) : the archetype of order (numbers). QM events aren't really random, but structured according to a non-local archetypal pattern.
If synchronisity is a universal, metaphysically real ordening principle, it should ALWAYS apply , analogously to how the laws of nature are thought to always apply.
German IDEALISM <> mainstream metaphysical materialism
Phenomenology as a discipline is distinct from but related to other key disciplines in philosophy, such as ontology, epistemology, logic, and ethics. The discipline of phenomenology may be defined initially as the study of structures of experience, or consciousness. Literally, phenomenology is the study of “phenomena”: appearances of things, or things as they appear in our experience, or the ways we experience things, thus the meanings things have in our experience. Phenomenology studies conscious experience as experienced from the subjective or first person point of view.
“The IDEALIST thought-line linking the works of Schopenhauer (19°E), Jung (20°E) and Kastrup (21°E) reflects a consistent development in the Western philosophical tradition” daar is het hem om te doen : 300 jaar geschiedenis doortrekken tot en met de Advaita Vedanta traditie (3.000 geschiedenis) én het zich afzetten tegen de materialistische mainstream tijdgeest !
The key implication is that the physical world at large is invested with MEANING, in a semantic sense, just as our dreams presumably are. We know that our dream was a SYMBOLIC expression of the PSYCHE (of the underlying mental dynamisms. We have to INTERPRETE it, deciphering their undelying MESSAGE. The physical world outside, is also a PSYCHIC expression organized according to archetypal PATTERNS ! We inhabit an experiential universe embodying archetypal semantics. WAKING LIFE is in many ways akin to a dream and thus symbolic !
The meaning and purpose of life
Meaninglessness inhibits fullness of life and is therefore equivalent to illness. Meaning makes a great many things endurable, perhaps everything (afgezet tegen het lijden, kennis en wijsheid als een van de paramita's). Why does God need us ? (19°E) What does man possess that God does not have ? : a somewhat keener consciousness based on self-reflection.
SELF-REFLECTION , conscious meta-cognition, is our ability to know that we experience, to separate ourselves as subjects from our own objectified psychic contents
God cannot "consult his total knowledge, i.e. the divinity cannot deliberately introspect as we can. God is both instinctual and spiritual. Only through us does the divinity attain consciousness ! It is because of this that God wants to become man (cfr. de zondeval in het Aards Paradijs : eten van de boom van de kennis van goed en kwaad).
Jung focus on SELF-REFLECTION as the meaning (for modern humanity) of Life, echoed by G. Hegel attribution of a central role to SELF-AWARENESS in universal evolution ! Our unique ability to reflect, is our service to God. The universe is God's dream and WE are here to interpret it ! Simply by reflecting upon life and world (impinges the unconsciousness) we already contribute to God's self-awareness ! ==> existence becomes real. The collective conscious is the matrix of ALL existence.
Life is sacrificial, offered up to an idea greater than man (Opus Dei : draag werk, verdienste, ... op aan God) in the noblest sense imaginable, in that we LIVE and DIE to render an indispensable service to God. WHAT A GREAT HONOR AND OPPORTUNITY IT IS TO LIVE (aan kostbaar geschenk, a GEM) If spiritual, meta-conscious experiences helps to make our life healthier, more beautiful, more complete and more satisfactory to ourselfs and to those we love, we may safely say ; "This was the grace of God, the Will, the collective Unconscious"
Death and Life
The core of what we truly are remains unaffected, ready to sprout new life. Geen beslissing van de WILL om een ALTER af te splitsen. Geen nood aan man/vrouw genetische kenmerken ? Hoe komen geest-lichaam tezamen ??? The nature of Personal Identity, the EGO-BODY system is merely a PROJECTION of something transcendent and enduring : our true self.
IF our true self IS the collective unconscious, then it is the SAME for all of us, even for all living creatures. Death means the end of individuel identity and a return to an UNdifferentiated state, akin to what Schopenhauer said about it.