birth.”11
Giegerich goes onto say that macro mythical, grand narrative, traditional religion meaning-based phenomena is now dead for a great many people.
“For the “symbol” that we are talking about now is meaning as such, Meaning with a capital M; it is myth, the symbolic life, the imaginal, religion, the grand narratives – not this myth or religion or grand narrative nor this meaning, but myth or religion pure and simple, Meaning altogether.”12
Giegerich points out that Jung, like Nietzsche before him, and like “other thinkers of the 19th century” tried to overcome the loss of the pre-modern meaning. Giegerich argues (and this work accepts Giegerich’s assessment) that Jung divided his mind in two… a No1 consciousness that was rational, empirical and scientific. (Giegerich refers to this as Jung’s Kusnacht consciousness)14 and a No 2 mind that stores the mythical images and then refuses to ever question them or reflect on them… hence they equate to Jung’s unconscious which Giegerich accuses Jung of (therefore) inventing.15 Giegerich refers to Jung’s No 2 mind as his “Bollingen” mind.16
“By virtue of having been swallowed and thus deprived of the possibility to participate in the practice of the job of consciousness (reflection, rational examination, which is essentially public), the swallowed consciousness is ipso facto unconscious, while the swallowing mind, is, to be sure, consciousness in the narrower sense, but only an empty form, totally divorced from the contents it might entertain and on principle released from any intellectual responsibility for the unconscious images.
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