In contrast to traditional psychiatry, which isolates the patient from life as a single person, life or mental machine, existential psychology believes that the patient is always in relationship with others, both interconnected and separate (detached) from them. The latter respects the patient’s way of “being in the world” and strives to “be with” the patient, to understand what is revealed in the patient’s crazy words and actions (which are not unprovoked and not really crazy) by means of an existential situation that includes early and even childhood experiences and their meaning. From an existentialist perspective, schizophrenic individuals are “existentially disturbed individuals,” which begins to develop in early childhood and prevents them from developing a normal sense of self, facing their own and others’ reality, vividness, freedom of will, and identity, facing life and death, maintaining normal The individual is unable to develop a normal sense of self as a normal human being, and to see the reality, vividness, freedom of will, and identity of oneself and others, to see life and death, and to maintain a normal relationship and independence with others, thus obtaining a basic sense of existential security. On the contrary, the individual feels that the life of the normal world threatens his existence and puts him in danger of being engulfed. He cannot share a world of experience with others, so he has to avoid it within himself, but this does not negate the existence of the real world, and the influence of the external world on him does not disappear or diminish, but is more distorted and magnified, so that he is more deeply confined to his own narrow world of experience. The individual who is trapped in existential anxiety, whose real self cannot adapt to the risky real world, gradually separates from his body, shrinks into a non-corporeal “inner self”, and loses the normal unity with his body. The body no longer embodies the real self, but becomes a carrier of the false self system, which lacks vitality, and can only play the role of a false personality between itself and others, and obtain a non-real perception. As a result, the “true self” is enclosed within the false self, unable to enrich itself externally through real interpersonal relationships, but becoming more and more impoverished and almost empty; internally, it becomes increasingly disgusted and desperate for the false behavior of the false self system. The only solace is fantasy, but fantasy only worsens the situation. The schizophrenic individual starts with the preservation of the ego, but ends up with the collapse of the ego. The transition from normality to madness occurs when the schizophrenic state of being takes on a particular form of dissociation. The ego, in order to develop and support its identity and autonomy, and to escape from the constant threats and dangers of the outside world, cuts itself off from direct contact with others and does its best to become its own object – trying to have direct contact only with itself. In this case, the basic function of the ego becomes only fantasy and observation. Thus, it becomes difficult for the ego to support any real thoughts and feelings. The reason for this is that it is not “in touch” with reality, it never actually “deals” with it. Instead, the ego’s relationship with others and the world is replaced by a pseudo-ego system, which has only a small “coefficient” of reality in its perceptions, sensations, feelings, thoughts and actions. At this point, the individual’s condition may still appear normal, but this apparent normalcy is maintained by progressive, increasingly perverse and desperate means. The ego is involved in the world of illusions (cf. the Buddhist phase of “incarnation”), which is a private “world” of “spiritual” things, i.e. of the ego’s own objects; at the same time the ego is involved in the world of illusions (cf. the Buddhist phase of “incarnation”). “At the same time the ego observes the false ego, which is the only one participating in the “public world” (the real world). Since the direct contact with others in the real public world has been given to the pseudo-self system, the ego can have contact with the external public world only through the intermediary of the pseudo-self system. In this way, the defenses that the ego initially sets up to avoid external shocks may become a prison for itself.