Logic iscertainly unshakable, but it cannot withstand to the power of senses andinteroception. These elements evoke numerous perceptions such as time(chronoception), agency, familiarity and rely on the ability to detect andtransduce mechanical force. The primary aim of this book is to analyze thepsychic quality of mystical experience through phenomenology for application inarchitecture design.
This theory might be essential to give more understandingof mystical or spiritual atmosphere in creating or achieving mysticalatmosphere in all kind of space. When I read the book ‘ Imaginative Enclave inthe Maison de Verre ‘ wrote by Katriina Blom, she said ‘Spatial imaginationrelies on spatial perception and architecture’s concrete qualities, whichinteract with our body, our unconscious’1 , it happens when thespace reverberates to our senses creating introception. I like to use word introceptioninstead of mental image. ‘Mental image is the representation in a person’s mindof the physical world outside of that person’2 , however for me introceptionis a combination of spirit, soul and body, this three part is not merely aboutmuscular relation and representation to object in physical world is anAwareness of one’s body is intimately linked to self-identity, the sense ofbeing “me”. It is a psychic sensitivity inside the body, the sense of thephysiological condition of the body, is a ubiquitous information channel usedto represent one’s body from within.
Mystical experience is an empirical ratherthan theoretical. We must purify our introception and lost in the experienceitself. When the conscious empty it enters into a deeper state to unconscious.In order to understand mystical experience, we must understand theunconscious. In this case my theory lends itself to the unconscious theory fromJung.
In Jung’s theory the term ‘unconscious’ has a series of distinctmeanings. I think ego has a relation to the unconscious, because in generalmeaning of psychoanalysis ego is the part of the mind that mediates between theconscious and the unconscious and is responsible for reality testing and senseof personal identity. This notion leads to the process of individuation, isstructured by a series of phases of the development of consciousness close toanimal instinctual consciousness but mediated by human institutions.3The unconscious appears as a paradoxical unknown ‘Self’ : ‘the ego is bydefinition, subordinate to the self and is related to it like a part to thewhole’. 4 Jung postulate ‘absolute unconscious’ tospecify the totality of everything that is unconscious. ‘Consciousness is likea surface or a skin on a vast unconscious area of unknown extent’5 The unconscious ‘includes not only repressedcontents, but all psychic material that lies below the threshold of consciousness,6the unconscious is not restricted to repressed mental content.
‘I define theunconscious as the totality of all psychic phenomena that lack the quality of consciousness’7That means that unconscious describe as the unknown in the outer world inparallel to the ‘unknown in the inner world. This unconscious no longer has thespiritual experience status. As Jung mention before that the unconscious is thetotality of all psychic phenomena that lack the quality of consciousness. Ifthe unconscious is totally unknown than we cannot enter into connection withit. Therefore everything that is says unconscious is what the conscious mindstells about it. The unconscious enters into relation with the ego by appearing ego as the unconscious.Thus Jung says that major Jungian psychic ‘agencies’ – shadow, anima, animus,self – are all symbols of the unconscious, they are distinguished by the differentmodes of relationship they present between ego and the unconscious.8In its final form, the unconscious appears as an inner other, the meaning ofwhose utterances, whether given indreams or through active imagination, as one has to interpret.
But for theunconscious appear as unconscious, itmust be symbolized. The dream is always a fragment which contains messagesabout the dreamer’s individuation. A dream is never a disguised symbolic representation of an oldwish. It addresses the dreamer now, it is a vital communication. Every dream isa report to the current situation of individuation. So dreams are intrinsicallyreflexive in that they present the subjects’s predicament in the form of afragmentic and drama.
‘Dreams are nothing but self representatitions of thepsychic process’9 Self reflextivity is thus conceived in a fundamentallydifferent way to the Kantian model ofself consciousness. In dreams, my unconscious self potrays the current state ofmy individuation in enigmatic terms. A dream is reflexive in the sense thatplay within a play (a double dramatization) is reflexive.10