The complex is a collection of imaginings, which, in consequence of this autonomy, is relatively independent of the central control of the consciousness, and at any moment liable to bend or cross the intentions of the individual. In so far as the meaning of the ego is psychologically nothing but a complex of imaginings held together and fixed by the coenesthetic impressions, also since its intentions or innervations are eo ipso stronger than those of the secondary complex (for they are disturbed by them), the complex of the ego may well be set parallel with and compared to the secondary autonomous complex. This comparison shows the existence of a certain psychological similarity, because the emotional tone of the secondary complexes is also based upon coenesthetic impressions, and, further, both the ego and secondary complex may be temporarily split up or repressed, a phenomenon which may be observed with particular clearness in hysterical delirium and other "cleavages" of personality. Especially in those states where the complex temporarily replaces the ego, we see that a strong complex possesses all the characteristics of a separate personality. We are, therefore, justified in regarding a complex as somewhat like a small secondary mind, which deliberately (though unknown to consciousness) drives at certain intentions which are contrary to the conscious intentions of the individual. Hysterical symptoms are the products of those counter-endeavours; they originate from the complex, and are all the more intense and obstinate the greater the autonomy of the complex is. I may say here that the superstition held by all races that hysterical and insane persons are "possessed" by demons is right in conception. These patients have, in fact, autonomous complexes, which at times completely destroy the self-control. The superstition is therefore justified, inasmuch as it denotes "possession," because the complexes behave quite independently of the ego, and force upon it a quasi-foreign will.