Spirit and Society

(EXCERPT FROM POSSESSION)

The subject is vaingloried. He has passed through two stages: one constitutes vainglory, the other is constituted by it. First, the procedure was realized within itself. The narcissistic factors were networked to the last. The lower and upper subsystems were constructed causally. The substantial backgrounds formed an original unity that absorbed and reflected the distorted functional synthesis of the factors. All the progressive elements and gradative moments of the procedure are condensed in vainglory, because vainglory coagulates them. As blood clots from fear, so does vainglory coagulate under the influence of the strong polymetric radiation of the constructed procedure. Vainglory holds the ecstatic mood and cultivates it just as coagulation does not allow blood to continue to flow from a wound. In the formation of vainglory, the psychoenergetic aspect plays the greatest role, that is, the interpenetration of pure affective subsystems. This aspect must develop in harmony with the other aspects. In order to become vaingloried, the subject must synchronize the aspects and experience them as constituents of a complex and systemically connected dynamic that materializes the teleological whole and its trajectory. The subject always connects vainglory most directly with pure subjective affects and their networks, because it shares with them absolutely their nature. This refocusing does not reduce the synchronous influence of the other aspects.

This stage of the construction of the affective and psychoenergetic phenomenon of vainglory will be called constructive sublimation of vainglory. In this stage, the subject focuses excogitatively on (which means, thinks out carefully and fully) the content of the imagined event of overpowering in order to introject it so that he can empathize with it more vividly and more easily. In fact, the excogitative concentration and introjective empathy with the event enables the unity of procedure and vainglory at the heart of vainglory. While contemplating and introspecting the event, i.e. the synoptic representation, the subject is filled with an urge to overpower. He gathers the narcissistic-dominance spirit called vainglory, with the help of its own structures that support and elevate it. The spirit of vainglory forces the subject to position himself arrogantly in a subtle way. Arrogance is an expression of vainglory that has become present on the subject’s body as an obvious, but refined, peculiarity. This psychophysical configuration of capturing this two-faced particularity is the opposite of Spinoza’s, which states: “an affect is a representation insofar as it shows the state of the body”.¹ Here, the state of the body helps to make sense of the affect and its representation.

The subject perceives the event introspectively and begins to further engross himself because he identifies with the mental double that plays the role of the master, and not with his body that should instructively implement the conquest. The subject perceives because he invests extra effort to focus deeply on the content, and introspects because he has to mentalize the content and present it to himself. Once reception is functionally united with introspection, it forms the excogitative expression of attention. It is one thing to introspect directly, and another to introspect with a special reference to the whole and its content. The latter adds to introspection, which has a predominantly exploratory function, a reflective form. The subject’s focus on the double that will overpower and overpowers, and not on his body that is to perform the procedure, deepens the excogitative attention. If the subject identifies at the same time with the quasi-existential role of the double and with the instructed body that performs the operation, he will reach the highest excogitative self-consciousness.

The subject does exactly that. He wants to extract maximum pleasure from the psychomental processes of narcissistic domination. But identification gives him such a strong impulse, so much waves the vaingloried subject that super-personal experiences erupt and he begins to sink into them and their hyper-intense manifestations. In other words, the subject expects too much from himself, and cannot fulfill his expectations. In contrast to the imagined event of overpowering and the constructed system of procedure (which belongs entirely to the soul regardless of the aspects) there is no challenge that will coincide at least formally prospectively with the event and the drives of the subject. The event coincides formally prospectively with the real challenge, if the models of operational opposition and overpowering can be adapted to the primordial formations of the challenge and are consistent with them. The subject shapes a highly detailed event in accordance with the gradual potentials of the operational structure. The event is self-sufficient from a strategic point of view: the scenario of antagonistic conflict is fully thought out and has a complete existential and synoptic character. But therein lies the problem. Its self-sufficiency is utterly asymmetrical. It cannot align itself with any real challenge, nor can he adapt counter-operatively to its formations.

The subject identifies with the mental double in a self-projective autoscopic way. He forms the double in the soul, that is, he doubles himself self-projectively. Then, observes it autoscopically in accordance with the three observational modes of the object that enters the focus of introspective optics: he discovers its face, examines its behavior, and measures its abilities. Self- reflecting in the autoscopic double means that the subject completely identifies with it and its self-manifestation despite the fact that he behaves differently and in accordance with reality. The subject does not project a satellite double into the mental space that will observe the active double. He does not multiply the double as if in the image of consciousness that has three immanent dimensions. The subject, observes the double with the inner eye as a presence-of-the-world-and-in-the-world. He uses the immediate consciousness that transcends and fills with itself the space around the subject without overshadowing the environmental order. He does not identify his facticity with the apparent body of the double, and does not unite facticity and body literally in the generic sphere of consciousness. The subject projects a synopsis (which has no roots in real events), observes it with the help of his imagination like all mental contents that arise in consciousness, but appercives himself as a concrete observer in the synoptic scenario, even though it is a real subject who imagines representations within itself in the usual way.

If the subject understands that this is the case, he will be disappointed. Disappointment will hyperstimulate super-personal experiences and feelings. The super-personal stances will distort itself into a psychotic affect of seismic proportions. Once the subject gets disillusioned, the super-personal symptom will fill him with stressful but hyperhedonic energies. Once disappointed, the super-personal core will erupt in a new, extremely destructive, morbid form. If the subject realizes that he is at a dead end and cannot channel the procedure into real operational action because there is a big nothing in front of him instead of an inspiring challenge, he will not endure the negative and obscure super-personal experience. It will be too much for the subject to perceive the fatal state of affairs. After a while, disappointment will remove the hyperhedonic moment from the super-personal feelings and experiences. The super-personal will completely collapse into a psychosis that will dismantle the master’s posture and attitude, melt away narcissistic urges, and shatter strategic initiatives.

To save himself from this situation, the subject not only ignores the fatal state of affairs, but seeks a way out in the second stage of becoming-vaingloried. The subject is not sufficiently vaingloried in the first stage. He is conditionally vaingloried, he will become even more vaingloried and will not satisfy vainglory until he overcomes the challenge and convincingly overpower the other. Just as “weight is the essential continuity of matter,”[2]² so intensio is the essential continuity of procedure. The will-to-will, or the determination-to-act-operatively, is the last phase characteristic of both the procedure and the voluntaristic sphere, which is the last substantial background. The only factor that replaces it is the first stage of vainglory. More precisely, it immediately precedes vainglory. Through vainglory that has arisen, intensio, that is, the psychic excitement that originates from the agitated nerves, reaches its highest power. It was so, at least until we became convinced that there is another vainglory stage, a covert co-sublimate, extending the procedural structure and finding a special place in the soul that processes the system of narcissistic dominance and adopts its role. With the increase of the psychomental (or homogenically said soul) structures of the procedure, the capacity of the intensio also increased. The more constructed and affectively consistent the procedure is, the more the subject accumulates the will to power and strives to appropriate it. If he had adapted the imagined event to the real challenge and built the associative protential contents by imitating the challenge, he would most likely have become decisive, would have acted operatively and would have released the energy of intensio. But if weakness holds the subject in irrevocable slavery, the subject will squander the only chance: the constructed procedure will not filter the weakness through the challenge and will not free the subject’s being from it.

Intensio is not nervousness in the physiological sense, although it is based on agitated nerves. It is more a psychic phenomenon, an intense and seismic form of psychic energy, or a basic psychic movement that sets in motion processes of narcissistic dominance. It shakes the soul as a whole, more than the nerves as a network of sensitive points. Whenever the subject begins to tremble, to be disturbed, to be agitated and to be excited because he has established contact with power and its essences, intensio begins to influence him. Intensio underpins procedural flows, just as it is responsible for the feeling of anxiety in the subject that appears after the subject, consciously or unconsciously, affects himself with the disorganized psychic factors (affects) of power. The better the procedure is organized, the more the being of the subject adapts to the intensional (do not mix it with intentional) influences.

So, intensio based on intentions, impulses, drives and motives of dominance, that is, the narcissistic-dominant intensio, is primordial psychoenergetic movement that gradually shakes the soul. According to its function and nature, it differs from intentio and inclinatio, or rather from intention and striving.

Intentio characterizes two types of power related to different spheres. Generally speaking, it includes the growth of effort, of tension, of accusations, of expectations, of lawsuits. It symbolizes not only qualitative but also quantitative progressions. Effort and tension are qualitative categories. But they can be measured conditionally, from the perspective of a scale whose growth cannot be counted. Their intensities provide a non-numerical metrics. Lawsuits and accusations are quantitative categories of intentio. They grow in number, but they are also subject to qualitative growth if we take into account the degree of aggression and the depth of evidence from the accuser, and whether the power of aggression and the depth of evidence grow or fall. The growth of expectations is qualitative in itself and is not subject to counting, unless the expectation grows symmetrically with the number of things expected by the one who knows in what number they should reach him. Then the number of things will be an external and isolated scale that establishes a graduated order in the very growth of expectation. In any case, each internal category is intense, and tension is the basic mood it arouses in the subject.

The subject strives, or follows some kind of inclinatio, whenever he spontaneously moves towards a goal that he has recognized as significant instinctively. He is not aware that the goal is significant, nor that he moves to achieve it because he feels it to be significant. The feeling of the significance of the goal moves him, but the feeling is hidden behind seven walls. Or if he is aware of the value of the goal and is deliberately moving towards it, he does not yet know how to approach it and how to embody it. For example, the subject spontaneously identifies with the double from the imagined overpowering event, but does not know why and what significance the double’s action has for his behavior. He knows that he identifies with the double for some purpose, he knows that identification is significant for the sake of the purpose, and that predetermines the value of the purpose, and yet the meaning of the purpose and identification are locked for his consciousness behind seven iron doors. Inclinatio represents the will that rushes to manifest itself and overruns planned and systematized intentions. In this regard, striving differs from pretentiousness only in that it forces the subject to reach the goal at all costs, while pretentiousness trapped the subject in the will to achieve the goal and does not allow him to get out of it. Therefore, the subject remains confused in the fog of the empty goal, the empty meaning of the goal and the superficial movement towards the goal. He suffers a similar stagnation, as if he were pretentious. The significance overwhelms him. Therefore, he is not ready to see it.

Striving, or inclinatio, does not have to be a reference value of movement towards a goal that forgets what its role is and what it should create. Evidence for the fundamental role of inclinatio is the lower subsystem of self-engrossment. There the subject has established contact with power and its essences, and begins to psychomentally move towards them and develop them. But he did not then discover what the meaning of the goal was. He had come to its general meaning long before that. Ever since he became aware of the ethos, the possibility-to-be and the purpose as such. The goal as such is different from the goal in itself. The “goal in itself” inflicts the intentional content and holds it within itself. The “goal as such” disassociates itself from any intentional content, even when the intentional content mirrors the solipsistic goal. However, the subject marked the goal and began to move towards it with great confidence that in the end, the silent and subsistent will, which represents and substantializes striving, will help it to conceive the intentional object of interest.

2.

Intentio, commonly known as intention, is related to intensio, or rather, to psychic tension (intension), since both possess and represent the same basic qualitative psychic phenomena: tension, strain, effort and restraint. But their similarity cannot hide the spicy difference. Intensio also has some self-specific characteristics, such as expansion, stretching and spasm (tightening). This, to put it in Weberian terms, class situation opens up interesting perspectives.

Intentio, refers to the qualitative mental phenomena that arise as a consequence of the subject’s strong desire to achieve the intention, whatever it may be. Intensio, on the other hand, denotes the pure growth of qualitative mental phenomena and symbolizes their difficult-to-endure nature, which can become morbid if the influence of the phenomena becomes too severe. From the perspective of the intention that belongs to intentio, intentio and intensio are united, identified and function homogeneously. The second, intensio, primarily implies the stretching or expansion of consciousness that cultivates some intentions in relation to the object of interest. The intention increases as consciousness structures it as a system of approaches that will enable the subject to achieve the goal. The intention increases so much that it cannot be maintained and endured within the initial framework. It presses on the subject, and its pressure appears and affects the subject in the form of a desire to fulfill the intention. If the subject is faced with insurmountable obstacles, the desire experiences a spasm. Аll its functions spasm at once because the subject cannot realize the intention that he desires most in the world. Every thought that some people are cunningly keeping the subject in a subordinate state paralyzes him with anger, convulses the intention of revenge, despite the fact that the thought gives birth to, deepens and even absolutizes the intention. Reading between the lines, this is the reason why a synonym for the term intensio is the term spasm.

Because intentio possesses the intention at hand, whether it is structured or powerfully sublime, designed or undesigned, it cannot be conceived outside the class of notions associated with intelligible pressure. Spasm, stretching and expansion, on the other hand, are related in terms of how intention affects the subject’s behavior and his psychological states. Even the concepts that are related to intentio and intensio (or if it is more acceptable to the ear but risky in the semantic sense, intention and intension) and which they receive in a common union, are closely related to spasm, to the spasm of desire that cannot be realized as intention. For example, strain. Strain is a spasm that the subject does not know whether he is causing voluntarily or involuntarily. He flexes the spasm. The final stage and goal of strain is the radical spasm whose intensity the subject will manipulate as he wishes.

Here is another extended and diverted analogy. The subject makes an effort forced by another or to do something he himself wants. An inevitable consequence of effort is strain. After the subject becomes tired, he refrains from any activity, suspends effort and tension, feels relief. At the same time, the opposite muscular state reveals to him their morbid nature, which causes many troubles with which the subject must come to terms in order to succeed. If we are talking about desires and intentions related to mental activity, the necessity to satisfy desires and realize intentions requires the subject to include the practical mechanism of the soul, which is analogous to the kinetic-motor actions of the body. He must engage the soul in the same way that he activates the body. The subject does not follow this analogy. He is so obsessed with the intention and so eager to achieve it that he forgets to assess whether he has the will to do it. Concrete action is the greatest stimulator of volitional processes. If the subject acts successfully, his will grows a hundredfold, even when he is very tired. It is a form of an attempt to over-justify the life calling. The subject holds strictly to the psychomental framework of intentio, which does not even want to think about what the current status of his will is. He neglects both the will and the practical relationship between the intentional structure and the configurations of the challenge.

This digression is necessary if we want to know where the subject draws the psychoenergetic impulses to build the procedure. However, we must leave the essential contribution to the topic and turn to a relatively tragic news.

We have revealed the final truths of the future by saying that the subject will not get a chance to redeem himself for failing to overpower the other in reality. Therefore, the subject will not be a representative sample when it comes to the synthesis of the imagined event of overpowering and the overpowering that the subject must perform in reality. The imagined event of overpowering that he has created in accordance with intentional schemes, strategic instructions, abstract rules and concrete operations is too self-sufficient, so solipsistic, i.e. stingy, in the Kantian practical-moral sense of the word, that he does not want to share its contexts with the challenge, nor to change them in the name of the agreed opposition. But he, unlike us, does not know his own end, and cannot even imagine that local stagnations strikingly symbolize the ultimate failure. Therefore, he continues to walk along the relatively marked path.

The subject must keep the super-personal experience alive by channeling it through the second stage of vainglory. While channeling and transforming itself together with the subject, vainglory and the procedure, the super-personal will retain the quality of a hyperhedonic affect, but will not become a psychotic and psychoid threat to the subject. It will maintain the same influence, without causing mental shocks and highly intense vibrations, and it will not be placed above the rational moments of the procedure. To do this, the subject reinforces vainglory by further sublimating it: from pretentious he becomes prepotent. More broadly, he grafts the awareness of the instructive movement of the body towards the goal onto the awareness that he holds the other in shameful submission. He combined the idea that an outcome is immutable regardless of alternatives with the idea that he can alter and prolong a predetermined outcome. So, they act as a medicine. They stabilize the psychotic super-personal experience while synthesizing it with the previously experienced and still active system of procedural factors (or symptoms if the factors are subject to someone else’s critical observation).

Subject’s joy is short-lived. As long as he only imagines the event of overpowering and does not realize it, he remains trapped in the affect of the will to power which is a simplified epitome of the overall procedural structure and its affectivity. The subject became pretentious by inventing outcomes different from that of the predetermined synoptic structure, in order to suppress the dissatisfaction of not prevailing over reality. But also to create an alternative source for the feeling of excessive satisfaction. The body that moves instructed towards the goal and achieves the imagined outcome did not quench its appetites. Before that, the subject experienced pretentiousness. After that, the subject replaced pretentiousness with prepotency. While he was prepotent, the subject did not finally overpower the other and did not materialize the final phase of the general outcome, because he was fanatically obsessed with his own triumph. Moreover, he wanted to exaggerate the ecstatic and hyperhedonic experience by focusing on the helpless posture of the other and enjoying his fresh suffering.

Prepotency is a form, or affective corelate of vainglory in the subject satisfied with his own acts of overpowering. The subject becomes vaingloried after perfecting the arbitrary face-like image. But if vainglory is connected with segments containing acts of overcoming, with certain situations in the image generally speaking, it will begin to affect the subject differently. The magic finger of the particular situation will touch it and replace it with another related form, without destroying its active and actual skeleton (or core).

In this sense, it is strange that affects overlap metonymically. But it is even stranger that there are self-identical affects that, if we connect them to different situations, the way in which we experience their self-identical texture will change. It will begin to round out, to emit flavors and odors, to be somnambulistically transparent, this or that in an almost imperceptible way, to mix with its own juices and to contain previously untested properties. For example, vainglory, prepotency, the will to power, superiority, are forms of the self-same centripetal fixation. They appear as a consequence of the subject linking to his being every goal he strives for and which exaggerates his being. He thinks of the challenge, the operations, all the dynamic factors of supremacy, to absorb them into his I and nourish him with them. In comparison, overpowering, dominating, overcoming, overwhelming, acting, are forms of the self-same tendency. Whenever the subject stands up for and advocates for them, he sacrifices his entire being to the goal he is striving for. But he does not forget that success will have a favorable feedback effect. There are even affects that balance between tendency and centripetal fixation. Such are pretentiousness, possessiveness, wishing, will-for-will, etc. When the subject is under the influence of the latter, he tries to coordinate his egocentric states and the goals he is striving for as best he can. The following applies to all three categories of narcissistic and dominance affects. The context of the situation changes the affective texture of the self-identical affect. Situational contexts and their semantic codes are injected into the classes of self-identical affects and encourage them to show themselves in a light in which they have not shown themselves before. The texture of the self-identical core changes, that is, one form of affect is replaced by another. Then, the difference between them is greatest. And the metonymic unity is hanging by a thread. But the strong influence of the core convinces the subject to believe strongly that the forms belong to the self-same affect. These are not different affects, but related forms of the same affect.

But the transition of affect from one form to another, and the transaction of core influence from one texture of the self-identical to another, are not always beneficial from a long-term perspective.

The artificial alternatives offered by prepotency are obvious. It is the most obvious proof that the alternative sources with the help of which the subject wants to satisfy his own state of vainglory are artificial. The subject avoids appropriating the other by delaying the predetermined outcome, that is, its final phase. The final phase is phase of appropriation which represents the necessity for the subject to assign the subordinate a place in his own order. He exaggerates the imagined act of overpowering, in order to completely overshadow the banal truth that domination does not occur in reality but in the imagination. If the subject appropriates the other, or rather if he assigns him a slavish fate or alleviates his painful future, he will weaken the delusional feeling and the delusional consciousness that he has prevailed. He will have to face the tragic contrast between imagined and real domination. Because of this, the two advanced modes of vainglory, pretentiousness and prepotency, have an undoubted placebo effect and are true psychogenic drugs.

The entire procedure up to the moment when the subject feels the need to build up, advance and produce the isolated stage of vainglory, can be called the obsessive invention of the will to power. Self-engrossment and its stages represent the will-to-power as much as vainglory and its stages. Hence, the will-to-power is a pure psychoenergetic, pure intrapsychic and pure psychogenic factor of narcissistic dominance. The subject first truly becomes vaingloried, not when he acquires a strong will-to-will. Not after he declares his will to act prompted by the constructed intentional structures of power. Not after he self-projects himself and through himself constitutes the imagined event as an ideal variant of strategic overpowering, but only after the subject begins to associate passion with certain objects of desire.

The will to power has several phenomenological components that turn it into an ideal primordial representative of the procedure. It is a) primitive form of affect, and all other affects are its modifications. This is most obvious whenever the subject enters the second subsystem, which is one of the sublime phases of the entire procedure. Next, b) the will to power is not anti-systemic, but pre-systemic and supra-systemic. It gives meaning to all the connectional progressions of the blocks and gradational combinations of the trajectories. This lead to the conclusion, that c) all segments of the system, that is, the procedure, symbolize the will to power, and the will to power permeates all stages of procedural development and exalts them. It d) touches the pulse of the processes and plays a metabolic role, that is, it distributes the use of energy both in the achieved stages and in the stages that are being built. This is how Nietzsche characterizes the will to power³. The grandiose narcissist only develops to perfection the primordial concept.

Pure cognition is the immanent content of consciousness. It is not driven by the will to power, but by the blind psychic energy which is a dynamic pure substance, regardless of whether the substance is pantheistic, i.e. anticipating the world, or pure in the literal sense of the word. This is so at least when the thinker does not strive to acquire power, but loves thought for its own sake. Moreover, this type of thinker should not be confused with the self-loving sage of Bacon, who clings to his masters, serves them and flatters them in order to have eternal benefits. He attributes his virtuoso mercantile success to his own “wisdom” and therefore glorifies himself in his own eyes⁴. So, the subject only activates his will if he wants to recall some significant fact or strong impression. It has to bring the fact or impression to the surface of his being, just as ventral attention pushes anticipated contents out of the same being. Thus, the will turns into an dynamic element of reflection; into a propensity and instinct that are technically subordinate to consciousness. Through reflection, this function of the will as an instinct becomes irrefutably obvious. The subject is aware that his will is an instinct in the sense that it represents the elemental propensity for cognition. And consciousness, or reflection, depends on the blind energy of the will that is to uncover the fact or impression. The fact and impression turn into elements of instinct, or of the will that the subject uses as an active and productive propensity to push out previously known stimuli. Often, the more and more successfully he thinks, the faster the thinker turns the will to power into an object of the active relationship between will, reflection and consciousness. He puts all objects of epistemological interest under the authority of this single affective value. This does not mean that knowledge is power, but that power corrupts and subjugates knowledge.

Tolkien describes a scene from the third book of The Lord of the Rings, which shows how pure cognition dulls and eliminates the will to power⁵. We do not attribute the metaphor we will use to Tolkien. The scene is a heterogeneous symbolic representation, which allows us to interpret it experimentally and in accordance with our semi-improvisational endeavors, precisely because of its heterogeneous form.

The “leader of the nine”, the Witch-king, senses that the ring of power is nearby. The closeness he establishes with the ring through their shared presence hurts Frodo, because the same king had previously inflicted a mortal wound on Frodo. The mortal wound threatened to transform Frodo into the creature into which the Witch-king himself, who was once a human king, had become. Thus, Frodo and the Witch-king are bound by their beings to the same power. But the former is completely consumed by the power, while the latter suffers its dangerously close influences. While the Witch-king calls upon the ring to reveal itself, he simultaneously forces Frodo to embrace the power from which he had previously escaped by healing himself of the sting. The objective influence of the ring, the proximity of the Witch-king, and the scar that is activated and torments Frodo are aspects of the same pervasive affect. They obstruct Frodo and consider the hour of reckoning to have come, knowing not only that he is vulnerable because of the scar, but also because the influences of the ring are wearing him down and eroding him little by little. Regardless of who benefits and who falls from grace, the will to power is in the air and governs the relationship between the ring, Frodo and the Witch-king. Thus, the will to power attacks the self-awareness of the subject, rippling it and forcing it to surrender whenever the subject begins to instinctively and impulsively surrender to its latent and extensive energies. But Frodo must not allow himself that luxury, because he will automatically perish. This time he cannot choose between phantom identity and death.

The Black Phantom clouds Frodo’s consciousness, forcing him to involuntarily and psychotically grab the ring, put it on his finger, and reveal its position. The painful scar prompts Frodo to focus on the ring, that is, on power, just as the proximity of the ring prompts the Witch-king to monitor the space in which he feels its presence. In other words, the will to power binds their consciousnesses to the object of interest. They act differently: Frodo is timid, fragile, and miserable, the Witch-king is terrifying, confident, and unmovable, because the two have established different initial relationships with power. The first resists it, the second ruthlessly seeks it. Meanwhile, the antagonistic clash mixes telepathic and telekinetic powers. The call forces Frodo to put the ring on his finger. It influences his behavior mentally and physically at the same time from a distance. But the distance is contradictory in itself, since the Witch-King does not know that Frodo and the ring are here. He practices this “parapsychological” magic, although he is not sure whether his opponent and the object of interest are actually present. By eerily summoning the ring, he gropes the space like a mother wolf summoning her young wolves to gather. But the will to power creates the conditions under which Frodo craves power unconditionally, despite knowing that his impulses are the deadliest trap of the moment. His will has nothing to hold on to except the awareness that the will to power is omnipresent and is calling him. His instinct cannot resist the situation and obediently moves towards the object of interest, because it cannot find an alternative to putting the ring on its finger. Something must come out that will break the vicious chain of movement towards apocalyptic doom.

Such a thing is the “Star of Elendil”. It symbolizes pure cognition, which stoically confronts every corrupting drive of ​​the cogito. It categorically kills the wild enthusiasm for will to power. The tele-fight between the Witch-king who summons the ring and Frodo who tries to resist continues unresolved. The star accompanies the ring and weakens the aura of the will to power that represents the agonistic atmosphere. The will to power dissolves in the configuration of indirect antagonistic relations and abandons the form of an object, just as it permeates the system of procedure in order to elevate it. Thus its influence and power increased, not decreased. But pure cognition, that is, the epistemological function that knows no other deity than itself, further dissolves what has been dissolved in advance, that is, forces it to withdraw and disappear into itself. The “Star of Elendil” is hiddenly present and at first does not interfere in the antagonistic conflict. But its power, at least in the given situation, cannot be resisted. Therefore, however difficult it is for Frodo, his will is relieved of the burden of the affective situation. His instinct and his inclination (or reflex), which are one with the will, suddenly move his hand from the ring to the star. Its hard and cold texture sobers Frodo and finally dispels the whispering mists of the will to power. The will to power strives to absolutize power by manipulating the bearer of the ring and returning it to the servant of the supreme master. But it breaks through the walls of consciousness, which is filled with its own immanent, pristine (literally pure) and absolute content. Its coldness is a metaphorical correlate of the objective nature of cognition. It, as we have indicated in the description, is unbreakably solid. This implies that the formlessly translucent knowledge becomes the only significant element of the technical will. It not only arises from the technical will, but also guides the will for appropriate action on the right path and fortificates it. Finally, the magical and majestic light of the star represents the immediate influence of pure cognition. Light is the texture of the influence. It is its content, which, like a tide that occupies space, disperses the forces of the will to power.

The affective situation of the will to power is tricky. The struggle is not entirely in its name, although such an impression is dominant and intrusive. The Witch-king is in every way superior. While Frodo puts on the ring, he does not give the impression that he is convinced that he will acquire power. He possesses the power, and can use it, but it will not bring him any good. Creatures like him cannot reach it in its own realm. Therefore, he must survive at all costs. His resistance is not an expression of the will to power, but an expression of the necessity to maintain himself and get out of the situation in order to achieve the unattainable: to pierce the heart of absolute power before it is embodied. Accordingly, this story has an anti-vampire connotation. The intransigence of pure knowledge is in favor of his knightly goal.

3.

We have considered two positions of the will to power. One described its disposition in the system of procedure. The other, metaphorically, showed how pure cognition destroys its influence. We began these analyses with the idea that we should determine the general place of the will to power within the procedure. But when does the subject first become vaingloried? More precisely, when do the fresh breezes of vainglory blow upon him and remind him that there is a supreme affect that encapsulates all procedural endeavors?

The subject becomes initially vaingloried after he has identified himself with the mental double who is a potential, actual and active overlord. The Witch-King’s attempt to win Frodo by force and to transform him into a being of the same species as him is the same as if we were to allow the double to separate and blackmail the subject into turning into it. The subject strives towards the double that manifests the Self-ideal with its corpus fictum (imagined body), even without being blackmailed. The subject feels that the double enters his body, strengthens it, increases it, encourages it. The penetrating identification of the subject with the double, where the double penetrates and the subject directs the penetration, hyperstimulates the influence of the factors in the procedure.

Vainglory will flow for the first time into the soul of the subject, will electrify it, stiffen it, turn it into an echo of the absolutized body and will force the subject to relive all the procedural stages again and again with lightning speed. He experiences the procedure systematically and completely, feeling how its objective processes animate subjective properties. Consciousness, power, feelings, senses, intentions, will are subjectivized and become pure subjective affects, no matter how objectively they arose and manifested; no matter what imaginary objects and mentalizations they are the fruit of. They are identified with the I and become its elements just like individuality, self and facticity which are its primordial epitomes. The subject cannot separate them, although he senses their natural differences.

However, we have equated the will to power with the procedure crudely. It is a general affect that extends power over the vainglory stage. Before the subject directed passion towards the object of desire, the will to power was an anticipation faintly contained in the previous affects of narcissistic domination. Accordingly, it has no power over the entire procedure and never will. It gathers the stages to which it does not belong into its affective collection, but this does not mean that they are identified with it factually.

The hidden and independent stage of conceit expands the structure of the procedure. At first glance, there is no place for the will to power in this stage of vainglory. It is entirely carried out under the sign of imagined overpowering. The subject overpowers the other, satisfies and realizes the will-to-power. Consequently, the subject abolishes it as a potentia that self-eliminates while materializes itself in the object that it represents as a pure substantial pattern. But the subject imagines that he still overpowers the other. Moreover, he creates chaos within the event: he invents additional and unnecessary outcomes, he does not fully implement the synoptic scenario, i.e. the mental scenography, and he does not remain faithful to the plot. The first means that the subject overpowers the other but after overpowering it, after a short time the potential of the will-to-power is renewed because unfinished overpowering does not meet the criteria of the pleasure principle. Truth is even more cruel: while he imagines that he is overpowering, the subject does not at all eliminate the potency, that is, the will to power. The subject pretends to be satisfied in a circumstance, when necessity requires him to act and consequently to satisfy himself in a way different from the one he imagines and in which he illusorily enjoys.

The will-to-power is not all-pervading. The subject can only deceive it for a short time. Here is how the subject does it. Overpowering as an approach, procedure and action will creep into the psychic energy and will be identified with its immediate and immanent movements. Thus, the immanent movement will manifest the operation that, logically, is spreading out in time-space. Overpowering will occur as a complex of movements and actions, but they will take place machinally at the same psychic moment. It will present on another stage the concrete processes contained in it, which most appropriately appear in reality and imagination. It will move them into the “theater” of psychoenergetic movements in order to transform their concrete development into a pure psychic phenomenon. Or rather, to transform them into an element of mentalization that has a stereotypical mechanism, so that they manifest themselves in the style of its mechanism. The subject assumes an impudent responsibility. He places the concrete operations that belong to overpowering in a pure phenomenon. In this way, he tries to imitate intuition. It was also a pure phenomenon based on a marvelous machinery. The subject deceives the will to power by imagining a psychoenergetic overpowering that is similar, even identical, to the concrete overpowering; he deceives it by compressing, depersonalizing, and fusing the concrete overpowering; he transforms the overpowering into pure energy that anticipates its concreteness, radiates it, and influences through it, without embodying it or thinking it strictly and precisely.

The will to power is not an urge to overpower the other, but an urge to build a procedure that will encourage the overpowering of the other and lead to it. Overpowering is the realization of the urge to subjugate and neutralize the other. Therefore, when the subject thinks of overpowering, he remembers the will to power and when he calls on the will to power, he adds overpowering to it. In this sense, overpowering and will to power are similar. But the similarity is not infinite, although it is relatively functional. The first is the potential of dynamic realizations, the second is the dynamic consequence of essential expectations. This difference opens up a whole abyss. In essence, the will to power and overpowering associate each other, are inter-stimulated by distance (therefore they establish a conditional and relatively functional cooperation) but cannot unite and create an original unity. Therefore, the will to power will realize too quickly that it is a question of an uncertain alliance and that the overpowering is cunningly identified and equated with it. It recognizes the monstrous traces that do not belong to the original and unrepeatable psychic processes. Therefore, it rejects the overpowering and forgets that it once gave in to the deception and enjoyed it. The subject constantly deceives himself in this way. He plunges into the stages of the procedure in the hope of drawing courage from there. In the end, he is always left empty-handed and endures the strange self-manifestation.

Under the influence of the will to power, the subject supervises the processes in the stage of conceit. It determines whether the master tasks are realized or whether it avoids them and invents untenable alternatives to actual practice. The imagined event of overpowering is not only an accurate map of action and victory, but also an entire visual synopsis, with which the subject can coordinate easily and in which he can find his way without difficulty. The will to power flows spontaneously in such a structure and fills the subject with the finest motivation to continue along the outlined path. It is a psychoenergetic and cognitive correlate of the self-ideal, in which the subject finds himself completely. The imagined event of overpowering on the other hand, reflects a particular ego-form. Each operational stage is a segment of the ego-form as much as it is a sequence of the imagined event of overpowering. The coherent network of imagined events of domination, egotically called ego-forms, establish the ego-ideal. This does not mean that the self-ideal does not undergo modifications whenever the subject changes the imagined events of domination or when he adds them to the egoic whole. Whenever the subject knows exactly what he has to do to gain power and prove that he can dominate, his will-to-power breaks the records of his own power-flow. It would be difficult to distinguish it from vainglory if vainglory were not its dignitative, a symbol of the highest state of its affairs, that is, the subject’s awareness of the will-to-power whose needs it has unquestionably satisfied. In fact, the subject is unfoundedly vaingloried while experiencing the first stage of vainglory because he has not reached the goal. Nevertheless, vainglory has real potential thanks to the constructed procedure that incompletely encourages him to act masterfully and operationally in the world. Satisfied will-to-power establishes fundamental vainglory. The subject who has achieved this is like a knight riding the oldest dragon in the world. Once he has structured the intentions of dominance, fulfilled the strategic instructions, and justified the firmness, which means the will that began to materialize the project, the subject becomes firmly vaingloried. If he gets stuck in the phase of resolution, that is, acquiring determination, if he is preparing to materialize the project but has not begun to do so actively, he may experience the will to power and vainglory equally deeply, but they will be nothing more than an asthmatic introjection, which will wear out as quickly as it rises. His vainglory cannot be shaken, not even by the news that announces that the antagonistic other is gaining power, or has broken free from the subject’s supremacy. Unfortunately, the subject does not have access to these affective phenomena whose convincing and supra-energetic power-flow he senses while practicing the procedure within himself.

Factors substantialize power by the very fact that they transform it into a psychoenergetic object of interest for the subject. The subject feels that as he imagines the power purely, his being congeals, adjusts itself to form a suitable, that is, an ideal ego-volume. He identifies the congealing of being with the coagulation of power. The more appropriate ego-volume the subject’s being receives, the more coagulated is power. Power does not coagulate like the subject’s being, it coagulates roughly. This rough coagulation is called substantialization.

No matter how strongly the dynamic and multi-faceted apparatuses of the soul or their affective elements are experienced by the subject, they are substantialized by him after he awakens them in his soul. But their substantialization is reduced, intense, and leads to the final purely subjective affects. This also applies to the will-for-will that is transformed into a panoptic entity. The subject feels the panoptic entity, composed of two forms of will, being substantialized, while the two forms of will unite, cooperate, and influence each other in the common field. Firmness is the form of will that represents the will that materializes in action. In order to rise to this level, the will must first realize its first form, that is, determination, which prepares the subject for action. As such, determination is a moment of procedure that comes out of the sphere of the soul and is translated into action, into the material activities of the body. It allows concrete and individual master processes to develop, to last, to take place as operational procedures in reality. Determination has a propositional and mediatory function, despite the fact that it affects the will, which is a pure psychoenergetic entity. The will as such relies on cognitive formulations but is entirely absorbed in a psychoenergetic core. Determination stimulates the activity of the dorsal motor cortex, which prepares the subject for action physiologically. It brings the will and action together at the negotiating table. It depends on the agreement how the subject will approach the tasks and whether he will begin to solve them.

4.

Vainglory arises, appears, and returns repeatedly. It is like a guest who is only allowed to walk when he wants and to appear where he wants. This does not mean that its affective quality is always and everywhere the same. If we add up all the types, places, and ways in which vainglory arises, we will count three.

a) Vainglory becomes fundamental after it has sublimated within itself all the phases of the procedure from which its independent stage is excluded. Then the subject touches its affective possibilities and is often unaware (especially if he is a beginner in the affairs of power), to what ecstatic heights it can raise him, if he chooses credible dominance practices and correct patterns of domineering behavior.

b) One must not cherish the hope that vainglory will strengthen his positions of dominance, while helping the subject to tame the super-personal experience that has transformed into a psychotic syndrome. The conceited person achieves local spiritual success by managing to tame the super-personal experience. By succeeding in taming the super-personal experience, the vaingloried person achieves local psychic success. He must find a mode which will help him to integrate the strong super-personal experience into the vainglory without distorting the ego-volume and without disturbing the harmony of particularities.

c) Vainglory becomes firm and unwavering provided that the subject is encouraged and implements initiatives of dominance (this inevitably includes various dominations). Thus, the subject will justify and satisfy the will to power. He also will exalt himself in the context of vainglory which is firm as acquired power.

Just as he seemed to have reached the end of the journey, the subject was faced with a multitude of crossroads. What would he do next?

The subject cannot constitute the final model of vainglory, but he keeps trying in the hope of succeeding. He seeks new approaches and ways to satisfy this need. First thing he does is to relieve the soul from the monotonous, over-extensive, over-abundant and repetitive systematic action of the procedure by exploiting the affective elements after carefully selecting them in order to save as much psychoenergetic forces as possible. He relieves the soul of exhausting activities, but it is burdened and strained by the preserved psychoenergetic forces. This means that the super-personal experience is reduced to a pure potentia that emphasizes the pure psychic presence. Super-personal experience hints that will erupt again if the subject overexerts himself while systematically practicing the procedure within himself. To prevent this, the subject first transplants the laws of cognitive economy into the procedure. He stores the rough procedure in the soul as a turbulent, complex and burdensome complex of affects. He turns it into a simple stock. The subject further relieves the influence of the procedure by transforming it into an appercept and appercipating it as a complex of constantly active psychomental influences. The subject extracts from the procedure that affects him apperceptively (meaning a priori, sensuously, representatively, simply and densely), its constitutive and interconnected elements, i.e. narcissistic factors. As a consequence, he composes them and obtains a simplified epitome that will take over its function. He will perform it with the same efficiency as before without spending a large amount of psychic energies. Thus some of the narcissistic factors, from dynamic objects of interest, psychoenergetic concepts and affective images are transformed into independent operational symptoms of the soul. The former cannot be imagined either outside the system of the procedure or as former co-constituents of the progressive-active apparatus. The latter reconstruct the procedure in a synthetic way, restoring it while remodifying it, in accordance with their economic affections⁶.

It is obvious that the systematic activity of the procedure overburdens the subject. The subject himself becomes overburdened if he is dedicated to the logical laws of its psychoenergetic flow. The more aspects grow together with the psychoenergetic flow that carries them and in which they are reflected affectively, the greater his burden. Psycho-mechanical, psychomotor and psychodynamic complexes become more complicated and expanded, because they integrate various segments of the integral procedure. For the psychoenergetic flow to be completely logical, it must teleologize the procedure.

Super-personal experiences torment the subject and thereby overwhelm him. But the subject’s agony arising from their implicit sadism does not stop there. As morbid symptoms in the soul, super-personal experiences can be the result of the subject suspecting that he could easily betray the complex contexts of domination, which impose a phantasmagoric cross on him. The overly personal fear of failure in the area of ​​power is due to the subject over-introjecting the objective properties of the procedure and over-subjectifying the narcissistic affects. In fact, the subject cannot establish a balance between self-infatuation and empathy with the effects of the procedure. He is Buridan’s donkey swallowed by his own hesitancy to choose. At the same time, he immerses himself intensely in the possibilities and perspectives of dominance that are embodied in the procedure and its affects and that he has yet to embody in it. Immersion exhausts him just as much as the immediate impact of the procedure and its actual structures. Excessive expectations of oneself that intertwine with the exciting actualities in the soul and that are exaggerated because of them, overflow the psychoenergetic cup. Exalted self-expectations pour fertile and proactive energies into the waterfall of death. It turns into disappointment even before the subject sees the outcome because he is convinced that the terrible situation from the given moment will stretch to the end and will mark him.

What economic measures does the subject take to protect himself from the onslaught of conceived and systematized experiences that transform into an impersonal and monolithic amalgam as soon as they invade the soul?

The subject preserves the consciousness-of-power which was the basis of the procedure and its affective structure. Nothing is possible without her. As a primary constitutive factor, the subject connects it sensuously and prеceptively, affectively and pre-conceptually, with inclinatio and intentio. Consciousness-of-power enters into the focus of intention which neglects will. Accordingly, the subject can imagine what he should do without wanting to do it. Тhen he easily falls into rapture. Just as much consciousness-of-power enters into the focus of the will that overrides intention. Therefore, the subject can set out to do something without thinking about what he should do. Most primitive type of acting according to the will without taking the intention into account is the disorientation reflex. The subject acts as if he knows where the goal is, but misses the favorable space, because the goal has fallen into the subconscious just before the subject has completed the task.

Consciousness-of-power forces inclinatio and intentio to unite and cooperate for the good of the subject. It achieves this by becoming a self-identical object of interest for the two types of constructive power-flows. By the way, inclinatio and intentio integrate, set in motion, and move from within inductive (psychoenergetic concepts), gradative (convolutional face-like images), and progressive (operative endeavors) correlates. They semantically ground every affective, mental, and physical phenomenon. Just as there are precepts, that is, pure representations and pure thought processes that give rise to concrete contents, so there are also pre-intentional and pre-volitional states that encourage the subject to deal exclusively with contents that have, show, or pursue some goal. The semantics of mentalized and felt phenomena is based on the purpose that predetermines the natures of intentions and will.

Anthropomorphically speaking, the subject renews consciousness of his own power. It prompts him to think of inclinatio and intentio and their synthetic configurations. Thus, the subject becomes interested in the procedure again. But this time he begins with a new, more extended psycho-affective combination. (By psycho-affective properties we mean all aspects of procedure that affect in real time self-expressions, moods, feelings, behavior of the subject, etc.) He revises the views on overpowering and the stale attempts at true dominance, and continues to reconstruct the apparatus of the procedure until he builds its optimal economic invariant. Moreover, the subject always has the appercept as a guiding star. It does not stop injecting into the soul the reduced influences of the procedure. He can retentively, suddenly and reducibly renew its influence. Because of that, he can also perform reconstructive operations. The latter are themselves economical, so they attract only a part of the psychic forces, harness them in their activity and use them.

The subject sets aside the intentional structures of power. Their constructions have exhausted the subject psychically more than the network of narcissistic factors and its dense influence, which is dense due to the scope of the network and its unexpected extensions. In any case, the collection of convolutional face-like images, of pure emotional affects, of bodily and strategic instructions, of planned and staged operations, of egoistic-narcissistic projections, is too numerous to create a clear and orientational picture of things. The subject believes that consciousness-of-power can make him strong enough to desire power and, as a consequence, suddenly, inevitably and unconditionally to overcome the other. This degradation is seemingly total. However, we have clearly stated that consciousness-of-power re-founds the procedure in a new, economical, reduced, rearranged and re-regulated way.

Inclinatio is not simple will, and intentio is not simple intention. They are unusual and modified homologues of intention and will. The subject injects consciousness-of-power into himself in order to infect and affect himself with a special urge. Namely, with the urge to unite configuratively inclinatio and intentio. In doing so, he is faced with an interesting phenomenon.

Wishing has a weak influence in the energetic sense of the word. It is a kind of pure intention that presupposes will. The subject imagines something that he would inevitably do if the circumstances were favorable, and if he met the conditions inherent in the challenge, task or goal. He thinks about what he is wishing for (meaning he intends to achieve it), and strives for it, at least potentially, (he wants to achieve it and thus shows trivial will). Unlike wishing, desire is predominantly energetic and subordinates the intention to the will. When the subject has a desire for something, he strives to act at all costs, but at the same time does not forget the possible variants of action. Intention is a field that presupposes and predetermines the possible structures of action. In this case, wishing is not an emotional stimulus that encourages the subject to want even more the conceived or felt intention. It is not a pale shadow of desire and a cognitive simulation that approaches desire in terms of energetic intensity. It is an affect that contains in equal measure pure will and pure intention and sublimates them a priori. It narrows their explicit structures, erases the difference between the potential action that the will represents and the structures of action contained in the intention, and homogenizes them in its own affective core.

However, the subject realizes that he needs to build on the initial structure in order to establish an ideal economic balance. Consciousness-of-power and wishing are in themselves homogeneous entities. They cannot develop until the subject is convinced that they contain polymorphic potentials from which a new representational-affective structure will emerge. In truth, every affect, and every psychic phenomenon, whether it is an image, a feeling, a definition or an instruction, is homogeneous until the subject has spread and structured its polymorphic potentials outside psychic time and into the material chronotope. Even if he imagines their visual and semantic structure, all moments of the structure will show a tendency to converge and merge into a single homogeneous representation or sensation. But the subject uses the privilege given to him by the gestalt nature. He transforms the homogeneous sensations into a series of consistent segments and experiences them as parts of a real historical-temporal structure, although they are not. This paradoxical approach allows him to feel the experiences as intervals that characterize the procedure and its system. If the subject could not manipulate the mental world in this way, he would never have become addicted to its mechanisms.

The subject finds a polymorphic potential in the consciousness-of-power. In fact, what he has found is its developed correlate. Fundamental vainglory is not the new-found correlate of the consciousness-of-power. It, that is, vainglory that is result of the teleologized procedure, was associated with the consciousness-of-power, for the following reasons. While experiencing fundamental vainglory the subject felt a sporadic experience. While self-exalting, overwhelmed by the fact that he had teleologized the procedure, the subject thought this: the teleologized procedure symbolizes the realized I-ideal and proves that the subject has achieved it together and at the same time with the teleologization. But the subject did not truly realize the I-ideal because he did not materialize the ego-forms, nor did he free himself fully from the schizoaffective and neurotic self-expression. Imagining progressive convoluted forms is not the same as overcoming challenges and transforming them into ego-forms. However, the affective equality of the teleological moment and the apparent (and false) realization disavows the subject and encourages him to believe in his own deception. It has made the subject believe that he is already completely master not only of the corresponding challenges, but also of the world. After that, the subject identifies his narcissistic I that is dominating falsely with the falsely realized I-ideal. He has united all these causal experiences in a single consciousness: in the consciousness-of-power.

As we emphasized before repeating the old model of the identification of the consciousness-of-power with vainglory, the subject has found a new correlate that contains its own developed polymorphic potential or potential that the subject will develop. On this occasion, the subject posits the pure concept of subjective overpowering of the other as a correlate of consciousness-of-power. If the subject overpowers concretely, he will feel real power as much as the challenge can be compared to the supreme narcissistic-dominance goal. In the strictest sense of the word, conquest is the moment in the challenge, when the subject conquers the other. The prefix “over” in “overpower” implies that the power of the subject has surpassed the power of the other in a specific, subordinate sense of the word. To be deeply conscious of power, the subject must have in mind the terminal, not the continuing, form of overpower. This narrowing of operational engagements, from systematic action to the final blow, works in favor of the subject as he imagines the overpowering purely, excogitatively and preceptively. His idea of ​​overpowering is not preconceptual. It is based on the expedient concept of overpowering. The fact that the subject precepts the object does not mean that he necessarily has to think of it pre-conceptually. If he shapes overpowering synoptically, that is, if he imagines it in an extended existential circumstance of conflict, struggle or war, the subject will complicate and burden the essence of power. Consciousness will disperse, will become diffuse, and lose its density, although it will try to encompass everything with the concept or affect of power. But this hunt will weaken the exaltation of the subject, and will make it unbearable to experience despite the fact that he experiences it in a reduced manner. With that, he will destroy and lose the psycho-energetic economic balance even before he creates it. He will again begin to burden the soul. As a result of the burden, the soul will not be able to fully encourage him to act, nor will it itself be able to perfectly implement the psycho-affective states. The former is impossible without the latter, unless the schizoaffective neurosis is too strong and the subject cannot resist the phobia that provokes the latter. It is a matter of time before the subject will give up any initiative due to excessive psychic pressure. If consciousness-of-power is not unloaded from the excessive psycho-affective burden, the subject will be unable to experience perfectly or act courageously. In order to unload consciousness-of-power, the subject only needs to follow the concept of expeditious overpowering. For the latter to become affective correlate and derivative of consciousness-of-power, it must itself abandon all integral synopses, hylomorphic expansions, imaginative admixtures, noetic complications, inconstructive additions.

The only condition that makes this correlation workable is the subject. In addition to uniting power and overpowering, he must place himself as the center of his subjective qualities and manifestations. The subject will reflect himself in the pure epitome of a concrete final overpowering. So with the help of his transcendent, immanent and core translucent face-like image he will remember how much dispositional pleasure overpowering, which is performed personally, provides. Such reflection produces intensio, i.e. intension, it vibrates the nerves whose function is to awaken instincts of dominance in the subject and to arouse him to act, feel and experience in accordance with them. If overpowering were not the object of reflection, the soul would again be agitated, but not under the influence of intensio, but under the influence of the power-flows that are in harmony with the affective representation, or with the content that causes and stimulates them. They are reagents of the representation, which help it to come to expression as an impression and a semantic whole. If the performance were terrible, he would shiver; if it were painful to watch, it would strain his sense of sight; if it were pleasant, it would awaken fond memories or ignite nostalgic feelings and anticipations. In contrast, intensio is a power that represents the specifics of dynamic force that relate to its growth as such. Because of intensio, the subject has a unique opportunity to experience pure narcissistic emotions and states and their connections without referring to vivid representations. His nervous condition always pushes into the background even the highly suggestive representations which are responsible for strong and pure narcissistic experiences. He experiences intensio, empathizes with it, imagines it, and transforms it into self-engrossment whenever he feels that the psychic processes satisfy his dominance needs and decisively lead him along the path of power and towards its ideals. The soul responds with excitement to the nerves that tremble as a result of the subject’s encounter with the phenomena, essences and objects of power. The nervous process is activated as a result of the subject sublimating in the soul the ideal experience of expeditious overpowering. Sublimation irritates, excites, satisfies the subject. If the subject successfully builds the psychic, and even material, structures of power (which include self-expression, action and behavior), the soul is excited, strongly, coldly and unwaveringly. This means that the subject self-engross himself under the influence of the intension that creates positive vibrations.

The subject begins to automatically engross himself after consciousness-of-power has united it ideally and immanently with pure overpowering and with pure wish to overpower. When the subject becomes passionate because he strives to act somehow and towards some goal, he transforms wishing into desire. Accordingly, every intensification of intentional structures leads him from the first to the latter. But desire can also manifest itself as wishing, it can be perfidious, lurky, and in its eyes burn an infinitely strong passion. Analogously, wishing can imitate desire, give the impression of being overwhelmed by a strong passion, while in reality, it is only a deep thought, an insufficiently strong emotional intensity of the will directed towards the goal. However, by identifying consciousness-of-power with ideal expeditious overpowering the subject economizes self-engrossment. It gives lightness to its affective value, extracts it and separates it from its own, lower subsystem. The subject frees self-engrossment from the first semi-integral network of the procedure, which is complementary to the semi-integral network of the upper subsystem. The subject also unloads himself (his experiences, moods, feelings and self-manifestations), by removing self-engrossment from the system that he himself co-constitutes with the other parts. Self-engrossment thickens and sublimates until it is equal to the simple urge for narcissistic domination. The simple urge grows in the soul and as its lucid correlate spills over into appearance, changes the habitus and obscures bodily movements.

Consciousness-of-power continues to develop because the subject’s understanding of pure, or ideal (if by ideal we do not mean the perfect concrete expression of the thing) overpowering develops. Consequently, the subject recognizes in ideal overpowering three moments. First moment is the sublime form of expeditious action. The second moment is action as the operational whole of overpowering. And third moment is the subjective nature of the entire overpowering process.

The subject excludes action as an operational whole of overpowering, in order to make way for expeditious action. But all phases and intervals, including the expeditious one, belong to the dynamic trajectory of general overpowering. This encourages the subject to strive more for a specific integration of what has been completed. The subject takes into account the overcome phases of the process, in order to strengthen the affective influence of expeditious overpowering. The expeditious action takes on the operational segments of the actions that lead to it, so that its sublimation can be as credible, profound and strong as possible. Finally, the subject attributes to himself the exciting and inciting process. Thus, the subject adds a subjective nature to the process.

The subject immanentizes this affective triad. It urges him to engross himself more deeply than before. The triad is not so complex that the subject begins to feel its economic influence fading or collapsing. It deepens self-engrossment without burdening it with overly complex contexts. However, it must be recognized that imagining the situation when the subject finally prevails and the joy is amplified by remembering what he undertook to succeed, is imbued with strong affective and emotional potentials. The imagination is not complex, but it is full of powerful, irresistible and unavoidable anticipations. Expeditious handling is the cherry on top. Complexity is compensated by depth.

This affective content possesses the subject. He is reflexively and emotionally filled with it more than he can bear. While he is empathizing with the immanent triad, the subject does not see a well-regulated face-like image before him. The face-like image of the triad is synthetic, consistent and complementary in its own way, or rather in the standard Gestalt way. The form and content of integral overpowering are transformed into etheric body of work. The subject cannot look introspectively into a series of dynamic images and seductive scenes. Everything from the expeditious ventures to the operational undertakings is sublime and ideal without concrete expression; absolutely translucent and immanently synoptic. Expeditious action is not a dynamic stage display overlapping previous operational actions. All segments of the process are mixed in the invisible appearance of the triad. What takes place by succession hic et nunc at the same time exchanges places with arbitrary segments.

The subject is self-affected by the triadic structure, and its content haunts him exclusively from a noematic perspective. The subject is self-affecting the triadic structure, and the content haunts him exclusively from a noematic perspective. The introspective perceptus (perception) is denied access to the immanent triad. It can only interfere as much as is necessary to extract the triadic concept from the concrete integral overpowering. In this sense, its role will be technical. It is not its competence to transform visual contents into conceptual contexts. Such a function is performed by apperception. In this sense, its role will be technical. It is not its competence to transform visual contents into conceptual contexts. Such a function is performed by apperception. The nature of the immanent triad is apperceptive. It represents visual contents, but they manifest themselves noematically, they arise between conceptual and visual expression. Entrance will naturally close for introspection because there is no concrete (that is, vivid) synoptic representation to look into. If there is nothing concrete in a vivid way, introspection has nothing to perceive while making an additional and intentional effort. The effort will overstrain it without yielding results, allegorically speaking, “its eyes will burst”, because it cannot extract anything if it does not have pseudo-existential contents and structures composed of various circumstances that will justify its innate function. Introspection is noetic. It is based exclusively on vivid contents and their contexts. If the subject wants to transform visual expressions and contexts into geometric, mathematical, linguistic, or any semantic object of interest, he must process the visual material with the apresentative function⁷.

The subject is not only an expert in shaping face-like images, but also knows how to find a crack and squeeze through it, in whatever psychic sphere he finds it and himself in. He compensates for the intense introspection in the false, apparent, or partially invented reality of mental contents. He uses a special attentional function called – cognition impotens (non-dynamic consciousness).

Non-dynamic consciousness is a mode of attention directed towards contents that have been mentalized or need to be mentalized. Thus, such attention is ventral if it has as its object the contents that have not been mentalized, and dorsal if it is already concerned with mentalized contents, encompasses them, locates them and divides them. But what concerns us and is important at this given moment of description is the following. Consciousness is not dynamic, because it does not look at representations with consistent duration, but at elements that build on each other to create a dynamic whole in an artificial and relatively convincing way. It does not face integral action and synoptical development, but jumps from one element to another and connects them in order to establish some kind of dynamic configuration of their connections. Such pseudo-dynamic wholes that move by force can only be created from conceptual segments, from individual ideas that create a representation of some pre-given but hidden or absent consistent content. The aspects of the immanent triad are precisely such, inert parts that conceptualize the integral image of overpowering, that is, its ego-form, with emphasis on the expedient action. Consciousness connects conceptual segments, but the connection is automatic and occurs outside the framework of any consistent development that is impregnated in full-blooded reality despite the fact that such reality and such development allow it to exist. Not that it is not dynamic, but its dynamics are so lethargic that it does not deserve to be called by its own name. The way it operates can be called “withdrawal of steps into a vacuum that do not possess the dynamics of real processes, do not have their capacities and come to their own integrity not on the basis of some primordial and temporary integration, but on the basis of the simple and eternal background that allows them to be connected comprehensively and mechanically.

When conceptualizing the triad, consciousness invokes the vivid dynamics of the face-like image. But it itself re-incarnates them in preceptual concepts mechanically and “outdatedly”. Quantum mechanics refuted this phlegmatic prejudice of the post-renaissance mind, but this does not mean that the representation of the unfolding of microscopic processes is designed at the same speed as they occur in their invisible reality. The dense dynamic and the stagnant non-dynamic aspect are in constant collision, eternally fighting, each for its primacy. This perspective reveals to us how the subject conceptualizes the integral overpowering based on expeditious action.

So, by conceptualization, in this case we mean this circumstance. The subject creates for himself a noematic representation of the triadic phenomenon of overpowering. He senses the structures of both the visual form and the conceptual form, but does not prefer either of them. He holds on to the middle ground, in order to be able to sublimate the ideal and to present in an ideal way what he sublimates. Accordingly, the introspective perceptus and cognition impotens merge into each other. This also means that the dynamic and non-dynamic manifestations of the representation are balanced.

At first, it seemed that the subject took one side: the noematic one which leans and moves towards the field of conceptualizations. But it turned out that he found benefit where everyone saw harm: in the stagnation caused by ideal sublimation. The integral overpowering contains active figures. They are phenomenons-with-appearances that demonstrate certain characteristics. They are placed, deployed, arranged and acted upon depending on how the operational goals are configured. It is enough for him to imagine purely their dynamic relations, entanglements and unravelings in order to gain a general picture of what is happening. On this basis, he characterizes the triad, and creates prеceptual correlates of concrete individuations and developments. He knows that there are opposing moving figures, that with their counter-operations they constellate mutual phases of opposition, and that the subject will undergo some kind of psychic experience triggered by their antagonistic initiatives, advantages, outcomes, results and defeats. This is enough for him to extract the preceptive components of the triad from the integral development of the given inscenation. From the concrete he extracts the preceptive. More precisely, the perceptive is a metaphysical predetermination without which the concrete cannot manifest itself. For example, the integral inscenation of overpowering occurs rather because the subject transforms it into an useful element of narcissistic subjectivity than because the antagonistic relations are themselves too exciting.

The members of the immanent triad are proto-synoptic mental contents. They refer exclusively to events with an existential form and exist thanks to them, but the subject transforms them into fundamental, more intelligible essences. They are concepts that represent existential contents directly. In this sense, they are more intelligible formulations than hypotheses that replace existential truths with self-sufficient abstract structures, which at a certain point cease even to correlate with the former. The intelligible formulation is a fundamental principle of existential action and belonging that coincides with a certain life goal and the ways in which it is realized. For example, whatever form of overpowering is in question, it will always be subjective, which is a sign of belonging, and will be a type of action inherent in the specific possibility-of-being. The very notion of overpowering immediately imposes certain stage acts on us. The mathematical formula refers to the relationship between objects or the relationship between attributes in an object(s), but it will always have an independent semantic body, which is not directly connected to the life of the object in any way. No matter how diverse the relationships between the numbers in the task are, they do not reflect the physical activity of the object, such as it is. Or to put it another way, the verb “to overpower” is not identical with the concrete overpowering, but directly associates with it. Each adjective that characterizes the form of overpowering, increasingly connects the verb “to overpower” with the concrete epitomic action. The reciprocal relationship of numbers is a complex abstract structure which, the more it develops, the more it distances itself from the immediate life of the object.

The subject noematizes the triad. Only in this way can he make it immanent (and transcend it on condition that he includes in the mental process what is actively happening in it, that is, the acts of overpowering). He de-existentializes and de-conceptualizes it at the same time, despite the fact that the intelligible formulations have a semantic, that is, abstract and sign form. The subject does this in order to save psychoenergetic forces. If he begins to visually shape and conceptually develop the triad and its paradoxical face-like image, he will complicate psychic processes, bury the psychoenergetic flow and de-energize the reduced, new and renewed procedure.

However, the subject has a whole: he has a face-like image that contains successive overwhelmings and the final, expeditious overpowering. It is synoptic, which means consistent, complementary and hermetically sealed, that is, homogeneous despite being composed of polymorphic factors relatively technically and purposefully cut off from each other. The subject noematizes this image, turns it into a purposive structure that equilibrates between the conceptual and the picturesque. The triad is only an extract that the subject draws from the face-like image. This extract encompasses the entire face-like image, but it is an installation that cannot measure with its full-blooded life and appearance. It is also noematic, because it supports the intermediate state of the face-like image, despite representing it symbolically. Because of the latter, the triad goes beyond the boundaries of the noema without violating its purity.

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1. Spinoza B., Etika, Bigz, Beograd, 1983, s. 183. ↩︎
2. Хегел Г.В.Ф., Наука логике, Просвета: Каријатиде, Београд, 1973, ↩︎
3. Ницше Ф., Воля к власти, Азбука-Классика, Санкт-Петербург, 2011,410-413. ↩︎
4. Бэкон Ф., Сочинения в двух томах: Том 2, ‹‹Мисль››, Академиянаук СССР, Институт философии, Москва, 1972, с. 403-404. ↩︎
5. Tolkin G.R.R., Gospodar prstenova: Dve kule, Narodna knjiga, Podgorica, 2007, s. 342-343. ↩︎
6. Гуссерл Э., Логические иследования: Том I, Пролегомены к чистой логике, Академический проект, Москва, 2011, 175. ↩︎
7. In detail about these functions of representation in Morphosthetic Dialectics. ↩︎