“I have shown in the diagram] the individual in relation to the world of external objects on the one hand and to the collective unconscious images on the other. Connecting him with the first world, that is, the world of external objects, is the persona, developed by the forces from within and the forces from without in interaction with one another. We may think of the persona as the bark of a conscious personality. As we have indicated elsewhere, it is not wholly our choice what the persona shall be, for we can never control entirely the forces that are to play on our conscious personalities.
The center of this conscious personality is the ego. If we take the layer “back” of this ego, we come to the personal subconscious. This contains our incompatible wishes or fantasies, our childhood influences, repressed sexuality, in a word all those things we refuse to hold in consciousness for one reason or another, or which we lose out of it. In the center is the virtual nucleus or central government, representing the totality of the conscious and unconscious self…We can speak of the conscious ego as the subjective personality, and of the shadow self as the objective personality. This latter, made up of what is part of the collective unconscious in us, carries the things that appear in us as effects. For we do have effects on people which we can neither predict nor adequately explain.”
Intrinsic existence: Consciousness exists: each experience is actual—indeed, that my experience here and now exists (it is real) is the only fact I can be sure of immediately and absolutely. Moreover, my experience exists from its own intrinsic perspective, independent of external observers (it is intrinsically real or actual).
Composition: Consciousness is structured: each experience is composed of multiple phenomenological distinctions, elementary or higher-order. For example, within one experience I may distinguish a book, a blue color, a blue book, the left side, a blue book on the left, and so on.
Information: Consciousness is specific: each experience is the particular way it is—being composed of a specific set of specific phenomenal distinctions—thereby differing from other possible experiences (differentiation). For example, an experience may include phenomenal distinctions specifying a large number of spatial locations, several positive concepts, such as a bedroom (as opposed to no bedroom), a bed (as opposed to no bed), a book (as opposed to no book), a blue color (as opposed to no blue), higher-order “bindings” of first-order distinctions, such as a blue book (as opposed to no blue book), as well as many negative concepts, such as no bird (as opposed to a bird), no bicycle (as opposed to a bicycle), no bush (as opposed to a bush), and so on. Similarly, an experience of pure darkness and silence is the particular way it is—it has the specific quality it has (no bedroom, no bed, no book, no blue, nor any other object, color, sound, thought, and so on). And being that way, it necessarily differs from a large number of alternative experiences I could have had but I am not actually having.
Integration: Consciousness is unified: each experience is irreducible and cannot be subdivided into non-interdependent, disjoint subsets of phenomenal distinctions. Thus, I experience a whole visual scene, not the left side of the visual field independent of the right side (and vice versa). For example, the experience of seeing the word “BECAUSE” written in the middle of a blank page is not reducible to an experience of seeing “BE” on the left plus an experience of seeing “CAUSE” on the right. Similarly, seeing a blue book is not reducible to seeing a book without the color blue, plus the color blue without the book.
Exclusion: Consciousness is definite, in content and spatio-temporal grain: each experience has the set of phenomenal distinctions it has, neither less (a subset) nor more (a superset), and it flows at the speed it flows, neither faster nor slower. For example, the experience I am having is of seeing a body on a bed in a bedroom, a bookcase with books, one of which is a blue book, but I am not having an experience with less content—say, one lacking the phenomenal distinction blue/not blue, or colored/not colored; or with more content—say, one endowed with the additional phenomenal distinction high/low blood pressure. Moreover, my experience flows at a particular speed—each experience encompassing say a hundred milliseconds or so—but I am not having an experience that encompasses just a few milliseconds or instead minutes or hours.