Spirit and Society

(EXCERPT FROM WILD ENTHUSIASM)

1.

The wildly enthused subject experiences several states that are intertwined with each other beyond recognition. These are: hard-heartedness, bias, possessiveness, enjoyment and passion. For the subject to become wildly enthusiastic, that is, to experience the chaotic synthesis of the qualities of wild enthusiasm, there must be an object of interest within him, opposite him or in the form of separate objects of interest, one contained within him and the other outside him, which will have a common share in building the subjective narcissistic system. Most often, the subject orients himself in the world in terms of values ​​in accordance with his internal needs and motives. But whatever the dispositional relationship of the value correlates of his narcissism, he experiences the wild enthusiasm always in the same, in the sense of uniformity, procedural way. Its procedural dynamics are not damaged but have natural shortcomings. Power is a similar value that repairs and compensates for the natural shortcomings of the wild enthusiasm with the help of its own natural advantages. The shortcomings are reflected in the chaotic synthesis and the false organization of its properties. The subject feels the structural relationship of the properties, but cannot distinguish it and clearly experience its affective mechanism. For this reason, it is closely related to intuition and its gestalt nature. It is a form of intuitive activity that, subtly, intimately, or openly, gets out of control at the first encounter with the extremely impressive object of interest. Later, more precisely towards the end of the book, we will see that wild enthusiasm possesses imperceptible manipulative advantages that exploit natural deficiency. Whatever value correlate we take, whatever relationship between value correlates we describe, wild enthusiasm will always proceed in the following, simplified, and in a descriptive sense, doxological, manner.

The subject notices the object of interest and suddenly becomes passionate. This extreme initial state floods him with vague hyperhedonic feelings. He becomes so passionate that he enjoys the thought of acquiring the object, or of defeating his opponents by acquiring the object. He gets drunk as if he has accomplished the task. He lucidly sinks into his self-awareness and suggestively perceives his self-experience. He becomes so intoxicated that he does not know whether to enjoy the thought of its appropriation; or to rejoice because passion throws him into a delusional ecstasy and forces him to believe that he has appropriated and defeated his supposed opponents. This optimistic exaltation is pierced by a morbid foreboding. The subject imagines that the object of interest may somehow manage to evade his invincible strategy (which paradoxically boils down to his overwhelming feelings). Because of this, he becomes hard-hearted, begins to get angry, and is attacked by evil thoughts. But his dopamine feelings and reflexive reaction is so great that the hard-heartedness is transformed into a bias. Instead of making a scandal, instead of awakening the ressentiment instincts and ruining his mood, he integrates these negative affective and sensual elements into the intention to appropriate the object. He strengthens his primordial intention and gives the pleasure a creepy flavor. Negative expectations appear in the form of anticipated mental events. They ambivalentize the bias, but do not transform it into an ambitendentious affect. What does this mean? The subject is extremely pleased with the idea that the object is within his reach. At the same time, he privatizes the fear of failure, turning it into a stimulus that intensifies all aggressive and conquering drives. The pleasure is not only maintained, but also intensified because elements of discontent feed his appetite. In this sense, hard-heartedness is itself the opposite of wild enthusiasm. Wild enthusiasm uses negative energies to establish, initiate and encourage primordial and subtle aggressive states that it accepts with great passion, joy and enjoyment. The hard-hearted subject has a “lower value”. He starts from the position of a loser who becomes aggressive and violent because he cannot withstand the assumed humiliation. Pessimistic affects reinforce the ecstatic moods of the wildly enthused subject. Same affects force the primordial dispositions associated with inferiority to transform into impulses opposite to them. Therefore, the hard-hearted subject in those moments can no longer tolerate what he, at least personally, considers a terminal humiliation and as consequence he explodes in an extremely powerless manner. In contrast, the wildly enthused subject is superior, although his feelings, intentions, and impulses are also inarticulate and wild.

We will try to upgrade the doxological structures of the wild enthusiasm. We have found a way to complicate the description without introducing a spirit of contradiction into the previous phenomenal impressions.

So, in the simplest terms, wild enthusiasm is a hyperhedonic urge. It is an ecstatic intention that is based entirely on the extreme feeling of pleasure. However wild enthusiasm proceeds, pleasure is the initial and ultimate goal. Every intention is transformed into arousal as a consequence of some overpowering affect. Arousal is a highly energized intention. There are several forms of arousal in Latin and English. Closest to wild enthusiasm, as we understand it, is the Latin term coined by Thomas Aquinas, concupiscentia¹, which means evil lust. Lust is sexual arousal. It is obviously based on pleasure. But the lustful one, the one who cherishes and is filled with highly electrified sexual intentions, is at the same time evil, because he does not have access to the object of interest or because he wants to abuse the object in order to take revenge on it. Thus, he predisposes himself to perform a hideous act: to rape others. Concupiscentia is equated with wild enthusiasm under one condition. If pleasure governs the experiences of the lustful one. In other words, if malice is module of pleasure, the maliciously lustful becomes the wildly enthused, or enthusiastic. The unavailability of the object or the vengeful longing to harm the object inevitably give rise to malice. Malice is accompanied by aggressive moods. But wild enthusiasm does not always include aggression in its falsely organized structure.

Next we will look at the relationship between aggression and wild enthusiasm. It is best to start with absolute aggression.

Rabidity is a term that represents wild and reckless aggression. The most common prejudice associated with the insanely aggressive subject is the notion that he must be deadly serious; that he is over-strained, contorted, and overly focused on the potential for violence and and the object that irritates him. At first glance, he cannot be different because aggressive feelings constrict him. Aggressive behavior strains him so much that he is incapable of experiencing affects more flexible than anger, rage, and sadistic exaltation. In other words, rigidity shapes the mindless aggression of the subject. He is ecstatic, he exalts himself, proof of that is active and passive rage. From this perspective he is rabid. At the same time, he is not flexible, he is sharp, petrified, unyielding, acts abruptly and excessively. Consequently, rabidity becomes rigid. Accordingly, the subject cannot feel pleasure and access to the wild enthusiasm is closed to him, just as the evilly lustful, i.e. the victim of concupiscentia, cannot approach the object of interest. The impulses of the rаbidic subject are devoid of any kind of hedonism. They are based on highly automated and neutral hedonic drives. Drive for aggression involves a feeling of pleasure, but this does not mean that while being aggressive the subject suffers positive moods. Besides aggression, he perceives pleasure itself as his own failure. This is, at least, how every overly strict parent feels while beating his child and after he has beaten him. Some subjects are so inclined to aggression that they like it so much that they do not pay attention to the circumstances and its moral perspectives. They feel pleasure while they are aggressive. The affect of anger that gives rise to aggression mixes with the affect of pleasure during the process. Thus wild enthusiasm creeps into aggressive behavior and energizes the impulse which is neutral from a hedonistic point of view. From this we conclude that arousal is a highly electrified intention that is not always based on the affect of pleasure. Some third parties do not like their own aggression, but after they have carried it out, they love it instinctively. If we consider all cases of aggressive behavior, we will notice and conclude that wild enthusiasm, or the spirit of the lure, is present in the aggressive mood whenever the rabid subject feels pleasure, regardless of at what interval of the process the pleasure erupts.

Both rabidity and wild enthusiasm have one thing in common: excess. The rabid subject is excessively aggressive. The wildly enthused subject feels an excessive ecstatic pleasure from the very fixation on the chosen value. In fact, excess shows that subjects are exalted equally strongly, in two different ways. The less aggression is combined with pleasure, the more rabidity moves away from the wild enthusiasm. However, their smallest common denominator remains excess embodied in energetic forms of pleasure and anger. This neutral position of excess, which is a symbol of ecstasy, is represented by the term craze. The wild enthusiasm functions in the form of a craze insofar as the pleasure is ecstatic and exalts the subject. Rabidity also has a craze-form insofar as the subject gets angry and through anger causes the ecstatic state of aggression. But the subject can behave pseudo-aggressively. He simulates aggressive expressions of behavior, but does not feel truly aggressive. Aggression penetrates modestly into his being. Anger conquers him just enough to reveal the comedy and monkey performances of the subject. In the same way, the subject can use and manage the wild enthusiasm. In both cases, the subject controls the psychomental processes. He turns the soul itself into a tool of his psychologistic experiments. Thus controlled behavior and thus controlled feelings form a latent syndrome. The latent syndrome can easily become real and consistent, to be substantialized if the subject invests a little more of his psychic forces in it. The subject maintains this framed pathological structure in a fluid state. He does not allow her to turn into the monster that she herself is potentially in advance. This type of use of ecstatic moods and feelings of pleasure and displeasure is called frenzy. The subject who is in a state of frenzy chooses an affective complex, so he can develop it or maintain it at the level of practiced anticipation. In fact, wild enthusiasm is created with the help of the frenzy technique. The subject is fixating on the value. Most often he connects the internal value with the related external value. He begins to imitate the state of wild enthusing. Ecstatic feeling of pleasure awakens in him. Urge that lures him towards the object of interest intoxicates him. After that, the subject is luring himself towards it independently of the frenzy technique. He seeks all sorts of transcendent reasons to love the object of interest. Thus, the subject learns to transform all perspectives related to his relationship with the object of interest into derivatives of pleasure. As a result of this, he enters a craze state. He is so ecstatic that he confuses the pleasure of desiring the object of interest with the pleasure of possessing the object.

Enthusiasm is wild, inarticulate and excessive like all the states it represents and does not represent. This does not mean that at the same time, it is not subtle. Accordingly, it manifests itself as a noticeable but intimate part of the expressions of being. The solipsistic nature allows the wild enthusiasm to manifest itself excessively, and at the same time to be latently impressive. The soul is full of it, and the subject appears pretty normal. Exclusively because of this, wild enthusiasm is ancient form of power and its most striking subconscious expression. It is a primordial and relatively permanent impulse that represents power as such. At the same time, wild enthusiasm completely hides power behind its own influences, which are strangely restrained influences of power as well.

How power is born out of wild enthusiasm and how it creates affective structures independently of the latter, we have yet to show. It will be a laborious but blessed process. Before diving deeper into the thematic horizon, we will emphasize that the introductory definition of wild enthusiasm is a vivid pattern. It will help us to experience wild enthusiasm correctly while relating it to other semantic structures.

The subject discovered and learned how to shape arbitrary face-like images in the soul. He rounded off the intuitive processes, penetrated the visuogenic sphere, managed to organize the hypnagogic images and projections, perfected instruere, instructio, instruction and the inconstruction, got to know in detail the immanent Gestalt mechanisms of intuition and convenient imagination, studied the pseudo-practical installation of the attempt, and deepened the insight into the structures of auxiliary attention. He embodied the very notion of syntactic structure in a mechanism of immanent functions that develop and repeat themselves in new ways. He carried out a procedure characteristic of contemporary aesthetic processes:

“Instead of communicating the content, an attempt is made to recognize the recurrent structures, to accept them forever and to realize them optically as they are. On the surface of the picture, no visible reality is presented, but self-identical structures are depicted. They are imagined as things that lie at the foundation of an infinite wealth of meanings that can be formed and that have yet to be realized. This happens so that the theme of pictorial reality is not the contents of representation, but the means of representation. That is, the means and forms of the constitution of the content”².

The architectonics of arbitrary face-like images was entirely in this spirit. It was a super-complex apparatus of relevant structuring. Or, to put it more simply, it was a processor dynamic in itself, a static functional structure on which all dynamic pictorial and sensorimotor manifestations of dominance behavior and action depended. Now, the subject will gradually begin to emerge from the world of immanent mechanisms and attempt to embody the contents that are based on their transcendent activity. Just as he entered this world with the help of intuition, drive, need and memories, now the subject will gradually leave it by extracting from the mechanisms the concrete arbitrary contents of narcissistic domination, that is, power. As a result of this, his ego-volume grew, and with it all forms of primitive pride rose. The latter, most of all, sheds light on Power that still cannot emerge from the subconscious and turn into an etygeme, that is in a transparent concept with diverse constructive potentials. The subject is between the hammer and the anvil. On the one hand, he cannot cope with the feelings of superiority that flow from him uncontrollably. On the other hand, he knows that his creative possibilities are still severely limited, and therefore he must not relax too much. Wild enthusiasm is nothing other than a concrete and detailed form of cooperation between the ecstatic state of mind and the limited progress.

The subject finds himself in a transoccasional atmosphere. It gives him signals to discover what psychological benefits wild enthusiasm can offer and give him. He feels that wild enthusiasm can help him learn many more things inherent in the being of the arbitrary face-like images, which knowledge of intuitive things could not provide him with. Let us not forget: the subject did not create a specific arbitrary image. He came to its threshold. But beyond its threshold he faced a new threshold with potential contents of learning hidden behind it. Ever since he transformed memory into an face-like image and a symbol of the unmovable dispositional attitude and the unchanging initial state, the subject has seriously begun to approach power. Its subconscious mask began to crumble significantly. The experience with memory was enough to make him more aware of matters of dominance than ever before. After learning how to prepare arbitrary images, his sense of narcissistic-dominance experiences have grown a hundredfold. Thus, the main motives of the subject which are preparing to become transparent are supported from a mental and a psychic, a conscious and an emotional perspective. One of the most important things is that the subject already knows how to prepare procedures, because he knows the essence of gradual action. This will significantly increase his skills in getting to know the world of power.

2.

In the paper Power as an Object, we presented the wild enthusiasm as an instrument of power, through which power tries to attract the subject and force him to desire the objects that represent it. Power was archetypal object of interest, and wild enthusiasm – the only possible way of accurate desiring to possess the archetypal object. The subject either has power or does not, he is aware of his object status or not. Moreover, power is an affective object of interest. The subject can never treat wild enthusiasm as an object of interest, despite the fact that it is a strong affect. So strong, in fact, that it turns the subject into an object that submits to it, into an object-for-it, because its nature exists to direct, seduce, and force others to desire dispositional or centripetal objects of interest. Wild enthusiasm is an exclusively centrifugal object of interest. This affective position should give it authority over the operational actions of the subject. Then why does it slow down the process and trap the subject in its fruitless procedural traps?

This is so because the subject has not sufficiently consciously recognized power as the unconditional object of his interest. The consciousness-of-power is not sufficiently expressed for the subject to advance the function of wild enthusiasm. Power awakens, but is not fully awakened. In this phase of the awakening of power, the subject tries to push power out of himself as “something else that is the highest principle to which the subject voluntarily submits”. Wild enthusiasm always works in the background, as a madly faithful follower of power. Power tries to break out through it and organize the actions of the subject. Wild enthusiasm arises as a desire that must be realized in time within the framework of an event that stimulates it with its present duration. The event suggests and involves certain actions that lead to the realization of the desire. Or wild enthusiasm is an immanent desire that extinguishes precisely because the event has begun to unfold and will end before the desire is fulfilled. It does not allow the desire to come true because the subject does not feel strong enough to act courageously³. By itself, without the encouraging potential of power, wild enthusiasm causes the second state in the soul and distorts the subject’s behavior. It is a mindless determination to act that does not exceed the limits of the ecstasy it provokes.

The striving of power to establish open authority over the being of the subject is not the only thing that distinguishes it from wild enthusiasm. The striving foreshadows how different and greater the influence of the narcissistic procedure of domination will be, with which the procedure of the wild enthusiasm cannot match, despite the fact that it anticipates the spirit and goals of the first and more influential procedure.

Wild enthusiasm organizes around itself and for its purposes: 1) consciousness-of-greatness that is within the subject’s reach and is embodied in the challenge; 2) subjective greatness that is a supplement to the undiscovered power and that the subject assumes to possess in advance; 3) merit that he attributes to himself by simply having found a significant object of interest, and 4) will to dominate which is the “spirit of spirits”, that is, it anticipates all the real mechanisms of domination but does not help the subject to recognize them as such.

This constitution of affects organized in a procedure, their constant cyclical succession and replacement, and their dynamic affective network represents structural narcissism. Every narcissistic character nurtures this structure within himself. He strives to achieve and satisfy his goals, even when he does not do so concretely and does not have enough strength because he does not develop the consciousness-of-power in himself. The subject cultivates a schizophrenic attitude towards the factors in structural narcissism, which manifests itself as an affective procedure of wild enthusiasm. He does not project into himself an autoscopic double (a double whom he introspects clearly as if he were an individuality detached from the soul and having a character opposite to his own). No, the subject transforms into false personalities the factors in the procedure of wild enthusiasm and in structural narcissism which is the same. They function as a single-minded legion acting solely to achieve their goals. Together and alternately they assure the subject not only that it will be his merit to overcome the challenge but that they will fill him with energetic self-confidence. In ideal circumstances, energetic self-confidence could enable him to experience merit sui generis. The subject seems to hear the greatness-within-reach as it whispers to him: look at the mercantile challenge, it is the ego-form that provokes you from the transposition. Overcome it and you will have me, the Ego-form, the overcome challenge that belongs to you and increases your subjective greatness. The subject once again feels that the greatness-within-reach has lent its voice to the subjective greatness. The latter mentioned and confirmed what the former actually said. After this audible transaction has taken place imperceptibly and obscurely, subjective greatness speaks to the subject with a thunderous voice: I am hidden in that challenge, act promptly, deal with its perfidious shifts, deviations, evasions and attacks. Perfect me by objectifying merit. From the merit, the achieved overcoming will shine. Overcoming will reveal to others why our mother – greatness – is a real force, soon after it has transformed the order of the challenge and objectified me in the transformed order. Subjective greatness is joined by the will to dominate, which asthmatically and distortedly simulates the real urges of dominance. The will to dominate reminds the subjective greatness that it is too distant, ignorant and keeps itself at a great distance from the potential challenge to fuel the subject’s desire for supremacy. But the will to dominate does not persuade subjective greatness and does not provoke it to arise in the subject. It addresses an open call to the subject: don’t you see how close one of the objects you have been longing for all your life is to you and you need it to build the only self-ideal? Your diverse preoccupation turns into an “essence above essences” the object that for small minds is nothing more than a grain of shining sand. You are happy that you have found your self-ideal; that your mind is not obsessed and does not struggle with the greatness it imagines, whose identity it cannot find because it does not know which challenge suits it best and what merit it should hunt for. The ego-form is a potential object of interest that allows you to produce many operational instructions. The ego-form is an open challenge, it fits only into your interests of narcissistic dominance. It calls you to accomplish the tasks to satisfy the structure of narcissism, that is, self-love. Further more, it oblige you to fill yourself with the affective forces of wild enthusiasm and to experience its procedure in actio. If wild enthusiasm is just a pure hierarchy of actions that are not coordinated and synchronized with your movements in reality, we give it solid grounds. The structure of narcissism gives direction to the wild enthusiasm and its affects, although it tends to isolate itself and empathize only with itself. We are the reins that bring it back to the right path whenever it gets carried away. The satisfaction of the general narcissistic structure, the filling of the subject with the affective forces of wild enthusiasm and the synchronization of procedure and action are self-identical process. This appearance of things constitutes me – the will to dominate. But you are only anticipating my highest sense, the pieces of transparent content cannot be converted into your personal experience and put together synoptically. The road is long and tiring. Leave immediately.

Wild enthusiasm focuses on the subject’s love for himself. The first strengthens the latter by organizing the pure narcissistic factors, because the subject has not yet conceived the value and function of the consciousness-of-power. More precisely, the wild enthusiasm does not yet have the appropriate equipment, nor the necessary capacity, to produce such a consciousness. Consciousness-of-power is a developed invariant of self-love. On the other hand, consciousness-of-power and feeling of dominance are informally analogous. These are two faces on a single psychomental surface. Тrue feeling of dominance absorbs pure structure of narcissism and overcomes the imperfect procedure of the wild enthusiasm. The consciousness-of-power controls the role of the wild enthusiasm, advances and transforms the structure of its procedure. So far, the analogy between consciousness-of-power and feeling of dominance is formal. What makes the analogy informal is the fact that the consciousness-of-power and the complete feeling of dominance cannot exist without each other. The consciousness-of-power cannot develop and grow without the feeling of dominance. Without the latter the subject cannot desire power. The feeling of dominance does not exist truly and cannot persist as a growing intensity if the subject is not aware of power. Therefore the will to rule is partial, fragmented, torn, penetrating but unconvincing. The feeling of dominance and the consciousness-of-power chase each other in the wild enthusiasm. Or if they are in close proximity they cannot recognize each other. Wild enthusiasm is a half-cursed, half-blessed state.

Wild enthusiasm occurs as a consequence of the necessity for self-love to compensate for the non-present (we do not say absent intentionally) consciousness-of-power. This deficiency and its compensation are an unavoidable constitutive element of the “period” before power awakens. Wild enthusiasm incites the other false personalities in the structure of narcissism by entering into an alliance with reasoning. Not only does it give them shrewd arguments and cunningly inflame their ambitions, but we have seen how it turns them into “speakers” who provoke and incite each other schizogenically. Thus, wild enthusiasm produces both the formal and the dynamic aspects of the imperfect procedure.

It must be emphasized that, although better structured, the general aspirations of narcissism are also not fully regulated. The fact that the subject has not produced a concrete arbitrary face-like image also means that he does not possess an ego-form that he can realize and follow. Without an ego-form, narcissism cannot flourish and develop. Without it, it will remain eternally unregulated (although partially articulated) because the subject does not satisfy his needs, that is, the needs of self-love. The concrete arbitrary image is an ego-form, or has several ego-forms in itself, which constitute the self-ideal in whole or in part. Similarly, wild enthusiasm has two structures: it is composed of the affects mentioned in the introduction, and it is in constant correlation with the structure of general narcissism. It is impregnated by specific affects, and it impregnates general narcissism. But the latter does not mean that it always manages to play with narcissism as it wishes.

So, wild enthusiasm thinks that it strengthens self-love by igniting and inflaming the factors of general narcissism. However, in doing so, it encourages power to awaken from sleep and conquer consciousness. Self-love is nothing but consciousness-of-power that has fallen into a deep sleep. But wild enthusiasm awakens the consciousness-of-power through self-love by forcing the subject to devote himself to the challenge and to cope with the tasks. If the subject is dissatisfied with the way his collision with the challenge is going, the vital forces of narcissism decline. Then, not only does the consciousness-of-power dream, but also self-love closes in on itself, because the subject thinks only of disappointment.

But wild enthusiasm has a “trump card up its sleeve.” It encourages the subject to empathize with the structure of general narcissism. It urges him to practice the imperfect procedure in the form of an organization dynamic in itself that constantly self-reproduces. More so, a priori abolishes the temporal synthesis with reality and irrevocably ceases to coordinate with the actions in the common ἀμφιθέατρον. In other words, wild enthusiasm wants its unbridled affects to be coordinated with the factors of general narcissism; their structure to arrange their chaotic connections as much as possible. Thus, it believes that it will strengthen its general disposition, that it will deepen its solipsistic modus vivendi and will further empower its affects. In some twistedly honest way, the craze wants to abuse the factors to give power to the affects. It believes that if it increases its own affectivity it will also increase the subject’s love for himself. It is perversely honest however, because it will thus encourage the subject to experience and empathize with the affective structure of narcissism more soberly. The self-love increased with it help will encourage the subject to better approach the general narcissistic structure. Thus, the subject will regain and even strengthen his narcissistic-dominant predispositions. Pleasure, passion, hard-heartedness, bias, possessiveness will fill narcissism with force. After that, the subject will see more clearly essences of merit, feeling of greatness, subjective greatness and the will to dominate. Who knows, perhaps self-love will encourage him to fully experience the feeling of dominance and lay the conceptual foundations of his volitional form. For now, superiority is the “neck” of dominance, a passive essence that needs to be activated.

This moment most vividly illustrates the difference between the procedure of power, which we will deal with later partially and exhaustively, and the procedure of wildly enthusing oneself.

Power strives for the subject to practice the procedure solely in order to encourage and at all costs act operatively in reality. It can fail to help the subject to be courageous, and its procedure will reduced to an approach of wildly enthusiastic approaches that are self-sufficiently active. Even then, the primary goal of power and the essence of its procedure will not change. Wild enthusiasm is unproductive in itself whenever it should encourage the subject to act openly, operatively and courageously. It is like seduction, which goes around in circles and enjoys its delusions, even when the subject does not submit to it. Wild enthusiasm does everything exclusively for itself. It is extremely egocentric and loves to bathe in its own water of affections. But it is transitively productive whenever it succeeds in helping the subject to become aware of power, because only through it and in no other way can the subject’s consciousness be substantially united with power. It is obvious that the subject can be aware of power without being infatuated with it, or with other things strongly associated with it. But the trick lies in the fact that the subject becomes substantially aware of power before that. Power deeply shakes him and begins to govern his life, after he falls in love with it directly and wildly enthused, or after he falls in love with it being wildly enthusiastic about other associated things. The subject who knows that consciousness-of-power is reached through wild enthusiasm, forces the wild enthusiasm to harness itself in power with its whole being. At the same time, the intensity of self-love is a measure of how much wild enthusiasm has managed to awaken the power and turn it into a predominant element of consciousness.

Do power and seduction have anything in common apart from the formal connection they establish through their own procedures? The connection is necessary for power to erupt from the subconscious as quickly and effectively as possible. Every element of the connection is substantial and dense. But is there an affective framework within which power and seduction can be identified more tangibly?

All of us, without exception, strive to become masters, to have power, or to achieve greatness. If we are utterly cut off from the dispositional horizon, we try to use the dispositional potential that is given to us in the concrete set of circumstances, or in the panorama of diverse sets. There is no form of action that is not dispositional from a certain perspective or does not give us an advantage. Even actions that are morally and ethically correct contain a spirit of dispositionality through which we satisfy the urge to dominate others. The selfish approach that cannot hide its face is a litmus paper that reflects our true motives no matter how righteous, risky and seemingly self-sacrificing the initiative we take. Whether we want to win others over with a reasonable approach, or we want them to listen to us because we are truly wise, the common and other people’s personal good are not primary goals but the hunger for the form of power that suits our innate predispositions and the experiences that have shaped our character. Nietzsche foresaw how irresistible and insurmountable this urge is. He looked for it in every gesture of human beings, he became excessively skeptical of human nature and saw in every anthropomorphic movement the corrupted reflex of the urge. Every interpretation and description of it full of open contempt, is based on the assumption that people are the absolute subconscious motive that they practice irrevocably and in accordance with the set of life circumstances.. That is why he went mad. His propositional exaggerations were reflected in his radical mental illness. However, these are not pure prejudices, but modified truths that apply to every person, especially to those with a pronounced grandiose narcissism.

The drive for dominance and the longing for power are polymorphic aspirations and urges that penetrate deep into the unconscious and shape its polyvalent nature. If there is something that we possess before we know that it is within us, that it is ours and that predetermines all our self-elevating actions – it is the feeling of power. Schleiermacher sensed that there was something hidden so deeply in our consciousness that even consciousness itself could not reveal it. He completely subordinated to the hidden something the diverse actions that are consequence of polymorphic influence of power, polyvalent nature of the unconscious and polyvergent interest of consciousness. Schleiermacher describes with surprising accuracy how this absolute something exists in our soul that is totalized through our being. The name of the other thing, which is a phenomenon with a universal affective carcass, cannot be recognized even by the top classical dialectician, although he knows its ontological structure down to the last detail:

“Do we not want to become the property of something else by searching for the highest principles within us? All the more so, we presume that something as something we already have and moreover we want to push ourselves to it with consciousness. The other thing permeates all our knowledge, but unconsciously and through the form of action. In fact, it is the real agent that consciousness has not yet appropriated”⁴.

Power and wild enthusiasm have identical affective influence over the soul and the actions of subjects, in terms of their ability to preoccupy, absorb and appropriate the latter. There is no person who has not at least once been strongly exalted by the thought of having a disposition (by disposition we mean any obvious and exciting advantage of the subject over other living things). Regardless of whether a person has consciously or unintentionally brought himself into a situation of being more powerful in something than the other and has earned the disposition stance, the narcissistic experience of power and dispositional self-awareness born of such a position are inevitable drives, urges, and aspirations that conquer and flood the soul. They spontaneously subjugate the soul to such an extent that the subject forgets about himself in order to experience himself as a technical carrier of their essence. Such self-submission and voluntary falling of the subject into the arms of the objective essence is actually an exterior act of absorption, an appropriation carried out by the objective essence. No matter how much the subject knows the content of the exaltation, no matter how much he feels the hypostasis of the objective essence during spontaneous absorption and appropriation, and regardless of the fact that he perceives the humiliating subtext of the affective process, the subject forgets himself and attributes his hypostasis to the objective essence. He considers his primordial ownness, as primordial otherness. Thus, the subject becomes strange object for both power and wild enthusiasm. But the contradictions do not stop there. In the end, no matter how much he has lost and surrendered his identity to other objectivities, the subject becomes aware of himself and his absurdly irresistible position. As if nothing had happened, he rejoices that he allowed himself to be subjugated by such attractive forces and turned into a conditionally depersonalized object. Wild enthusiasm and power disfigure the subject conditionally, because he is aware that he is the master despite the fact that other things dominates him. Consciousness-that-he-is-master preserves for him part of the identity. This is how the general psychoenergetic procedure takes place, at the same time reflecting the general dispositional ambitions of the subject. The longing for dominance puts him in the position of an influential object and a partially self-identical factor in the process. Even if consciousness were to appropriate power, the subject would remain in the power of both, or one, of two independent forces. Power suddenly takes over the being of the subject because it is already fused with him. The frenzy is just as malevolent and perceptive, but it penetrates the subject gradually, even if it happens too quickly. Therefore, the influences of the two predominant affects are so similar and related.

3.

First and foremost, we will refer again to Power as object, was that wild enthusiasm excited the subject and thus forced him to grasp the ideal recipe for overcoming the challenge, as if such existed in his immediate vicinity as a material object and as a medium of the greatness that could be grasped. At the same time, the subject could not erase from consciousness the fact that he is an actual object (subordinate) of the wild enthusiasm, although the wild enthusiasm was trying with all its strength to plant the opposite delusion in him. The recipe forced him to believe that everything depended on him and that wild enthusiasm was only a psychological tool in his hands that would help him inspire himself for great undertakings. Regardless of the fact that consciousness strongly and constantly resisted him, the subject expanded the false reality of ​​his relationship with the wild enthusiasm and continued to believe that the realization of the protentions depended on him, and not on the affect of wildly enthusing oneself. This is a turning point. Тhe subject will either have to act operationally and face the challenges, or he will flee, withdraw into himself and agonizingly repeat the self-sufficient procedure of wildly enthusing oneself. The potential component of subjective greatness will cease to be within his reach, he will no longer have the means to nourish it. The merit will be deduced in the representation of the actions that would have made victory over the challenge possible. It would not satisfy the simple feeling of dominance because it would not accomplish the most significant procedure – the transformation of someone else’s order into one’s own. The subject will either literally become disgusted with the position of fictitious master, or will learn to shamelessly enjoy the sterile exaltation that will erupt under the influence of the pure procedural cycles of wild enthusiasm.

This must be noted now. In Power as object (which is, by the way, an appendix to this series), wild enthusiasm manifests itself in a subject who is conscious of power and who quite deliberately strives to prevail in reality by using operational instructions and strategies. He mixes invented images with real situations that allow him future dominance. More precisely, he devises images in a limited way, imagining only associations that fit into real circumstances. These are also adaptable images with broader credentials and with more magnificent contexts. Below we will see how the subject will begin to think abstractly about the relationship between action and intentions within the face-like images, prompted by the connections between intuitive mechanisms and instructional schemes. In no description contained in this book is it based on the transparent worldview of narcissistic domination and its situations.

Whatever the outcome of the subject’s inaction, he will, in one way or another, infect himself with wild enthusiasm and self-affect through it; enjoy it bitterly, or suffer it passionately. Fictitious domination will become the indispensable object of eternal, fruitless and illusory self-exaltation. It will become an object of pride based on naked fictions. Pride, on its part, will put on its face the mask of superiority, but while covering the ridiculous character with the mask, it will make it even funnier. Self-love will save the subject and his egocentric impulses from shame, because it will be an unbreakable and impenetrable foundation that strengthens impudence and indifference.

For its sake, the subject will not trample on the self-ideal, just as he will not abandon the idea of ​​creating a potential recipe. More so, he will not give up the possibility and necessity of acting operationally, even if it is in the form of a pure intention. This does not mean that self-love will remain innocent and pure and will not cause him serious inconveniences. If the subject fails to raise the wild enthusiasm to consciousness-of-power, the polluted self-satisfaction will spoil the flavor of all self-experiences. After constituting the consciousness-of-power in his being, the subject must go a long way, to become unwaveringly courageous and to act swiftly and operatively. Later we will see that the development of a protential recipe depends on the subject reaching certain stages in the procedure of power. Before all this happens, exaltations will continue to occur, last, and become more frequent. Before all this happens, exaltations will continue to occur, last, and become more frequent.

Wildly enthusing the position of overarching master without showing real initiative will bring very unpleasant energetic experience to the subject. It will cripple his courageous behavior that the subject will want to break off the “rendezvous” of self-love and the need to rise to the challenge. The subject will want to master all the factors in the fertile situation. This thought will intoxicate him. However, at the same time he will be afraid to fall in love with himself because self-love will immediately prompt him not to think about operational deficiencies and impaired action. He will not be able to bear the disappointment that arises from the discord between his self-manifestations, the self-ideal, and the concrete ego-forms that the subject has not yet appropriated through dealing with them and accumulating their megalomaniac potentials. Self-love is based on the outlined, although at first glance, it seems like a prevailing factor because it plays the role of an unbreakable foundation that disciplines the standard subjective drives. Self-love cannot divert the subject’s interest in the original self-ideal, because the subject stingily preserves the pure immanent representation of the self-ideal for himself, just as resolutely as it loves himself. The self-ideal conceives self-love, thereby placing itself above it and changing its position as a factor, without addressing the fact that self-love is a primordial “toposphere” where only egocentric initiatives succeed. The self-ideal is a pure immanence. It is not a representation that has anchored itself in the psyche through introjection and the consequent structuring of various concrete things and inclinations. The self-ideal presupposes and contains the corresponding challenges. The self-ideal presupposes and contains the corresponding challenges. It also disperses and distributes the challenges in the ego-forms. There is no self-ideal without awareness of challenges, and there are no important challenges if they do not co-constitute the self-ideal. Accomplished challenges are versatile tributaries from which great achievements flow into the center of the human self.

There is another unfortunate development of events connected with the purely psychic unfolding of wild enthusiasm. The subject can prolong the exaltation, turn it into a psychic routine and develop it until it becomes a procedure aimed exclusively at its own internal expediency. Such is the system of personal power called narcissistic procedure of domination, if it is reduced only to 1) psycho-affective systems, and neglects 2) self-expression, 3) expansive-extensive structures and their operational configurations and 4) the face-like images that are patterns of action towards power. In fact, each of the listed aspects can be centralized, absolutized and squeeze the other aspects out of the field of subjective interest. But if the system of power omits at least one of these diverse and consistent perspectives, it will become highly dysfunctional. In that case, neither the fact that it will completely absorb the subject, nor the fact that it will completely orient itself towards itself will help it.

Just as the subject must not fail to teleologize the system of power, so the he must not fall for the wild enthusiasm, no matter how much it seduces him with its fluid and irresponsible self-expression. The thoughtless self-expression can deceive the subject into thinking that it is no big deal if he allows himself to be trapped in its trap because thoughtlessness is a sign of courageous and safe action. If he takes the bait, the subject will very quickly turn from a man into a donkey. Non-symbolically, this means that if he is deceived, the subject will not be able to awaken the power that could truly bring his greatness to life through its procedure. In doing so, the subject will have to jump over a double bottom, because power exposes him to the same temptation. He will neglect the outgoing consciousness-of-power, on which the future of operational action and his courageous behavior depend. In the worst case, he will forget that it exists. He will neglect the initial consciousness-of-power, on which the future of operational action and his courageous behavior depend. In the worst case, he will forget that it exists, while he is drowning in the bliss of the wild enthusiasm before death. Enthusiasm symbolizes the pure or concrete ecstatic orientation towards the goal. On an unfavorable occasion such as this, the subject ecstatically directs himself towards the ecstatic orientation as such. The absurdity breaks through its own bottom. There is no way out of here.

This refers to cases where the subject knows that there is a useful consciousness-of-power, but cannot force himself to focus on it. Even worse than that would be if the subject produced a simulacrum of the consciousness of power and turned it into a more developed and self-sufficient correlate of wild enthusiasm. The consciousness-of-power will be a corrupt affective correlate of wild enthusiasm since it will force the subject to strongly feel the essence of dominance and to feel dominantly, but it will not help the courageous operational action to surface on the ground. The wild enthusiasm and the consciousness-of-power will not be affectively equal. Consciousness-of-power will be affectively stronger than wild enthusiasm, although wild enthusiasm is a dynamic principle whose flows animate the consciousness-of-power. Consciousness-of-power is a static mental value. The subject focuses the wild enthusiasm on consciousness-of-power in order to experience and desire the consciousness-of-power as originally as possible. But then again, the thought that the consciousness-of-power is a key moment of the actual introspection will inspire the subject to be wildly enthusiastic about it. Thus, wild enthusiasm will produce consciousness-of-power, thanks to the subject’s focusing his attention on the creation of the latter as mental value. After that, the consciousness-of-power as an established element of the wild enthusiasm will intensify even more the influence of wild enthusiasm. So, wild enthusiasm and attention produce consciousness-of-power synchronously. Attention transcends the mental value even before it appears as a concrete and final mental product, makes it receptive to consciousness. Wild enthusiasm makes the very presence of the mental value impressive and attractive. This happens immanently. The consciousness-of-power arises and as it is formed it becomes more and more receptive and impressive. But after it is formed as a final mental product, the receptivity and impressionability of consciousness-of-power continue to grow and intensify. The power-flow of the consciousness-of-power is transpositioning. Attention then focuses wild enthusiasm even more deeply on the formed consciousness-of-power, so that consciousness-of-power, can intensify wild enthusiasm. Finally, the lure inflames the subject’s drive, and forces him to acquire power, to establish domineering authority, and to act operatively in necessary direction. Unfortunately, this apparently successful and fruitful undertaking ends in failure. The consciousness-of-power is a mere simulacrum that, with its strong affective influence, overshadows the wild enthusiasm, conceals the affective failure of the wild enthusing, and does not at all advance the will to dominate, which is a pale shadow of the true will.

The self-sufficient correlate of wild enthusiasm – the consciousness-of-power – cannot satisfy the subject indefinitely, not even when he can afford to spend his entire life unemployed. Its derivatives will exhaust their strength. Boredom will give birth to madness. Тhe hollow eudaemonic existence will disintegrate. The subject will not know how to continue to develop the given affect, so he devotes his attention and thoughts to the operational instructions, the schematic projections and inscenations full of concrete ways of behaving. The transoccasional situation leaves him no choice. He must either choose a memory that contains dispositional self-projections, or he must invent an arbitrary image that will contain at least one substantial form of overcoming the challenge. The first is too limited in number, and the second is too limited in idea. He knows that instructional schemes and attempts are based on abstract operations (called approaches and procedures) and that intuitive mechanisms are also operational complexes. Yet he cannot invent an existential action that will materialize through a series of dispersed operations. Therefore, the subject decides on a desperate move. He will not think of them as concrete operations that justify action of dominance, but will encompass, absorb and depersonalize them in a common immanent point. He will also completely abstract the image, place it in a zero position and depersonalize it categorically, so that there is no insurmountable conflict between the arbitrary and the reminiscence form.

The subject believes that pure immanent reflection on the essence and manifestations of operational action will help the wild enthusiasm to develop in him the sense of proper and systematic action. Wild enthusiasm, he believes this too, will reveal the secret paths that will lead him to the world of consciousness-of-power which is rich in psychologistic and operational instructions. The subject does not seek ways to renounce being an object for the wild enthusiasm, but rather seeks self-love to protect him, to comfort him, and to give him guarantees that in due time he will be freed from the constraints of object status. Until he witnesses the contrary, the subject is deeply convinced that if he finds a good mode of operational action he will make the wild enthusiasm useful. It also implies that if the subject thinks correctly about the mode of operational action, he will free himself from the position of object (which is in its nature to be subservient) by developing a strong self-love capable of breaking the chains of wild enthusiasm. But this procedure will exalt the subject so weakly, intermittently, and briefly that the essence of the operational action will be seen by him as a substrate of wild enthusiasm and the consciousness-of-power which will never be transformed into something more than it always is: a means of achieving power and a series of material moments that confirm and justify the influence of wild enthusiasm. Ideally, self-love can break the chains of wild enthusiasm only under one condition: if power and the self unite in such a way that they unconditionally share the common authority over consciousness. Then, the wild enthusing oneself will turn into a supply that flows unstoppably, but is controlled by the established dual authority.

This situation is unfavorable both for the development of power and for the efficiency of the wild enthusiasm. While the subject is exalted by wildly enthusing himself with the status of dominance, exaltation is a periodic, but ineradicable and autistic trait of the subject. While the subject thinks about the essence of operational action, but all he does is merely anticipate its modes without producing them, he cannot be exalted. At that moment, the subject imagines how dynamic projections and representations excite him, but since they manifest themselves in the form of anticipation, the excitement is only an impressive element of a thought. In other words, excitement is a mental affect as much as the appearance of phenomena.

Is there no way out of this web of broken outcomes? As the saying goes – “we are working on the case”.

The subject quickly begins to understand the negative experience that he will gain with this approach to building self-confidence, so he tries to approach the problem from another side. The pure immanent modes of operational action will not succeed in stimulating the ambitions of the subject for dominance. Therefore, without trying to overcome and subdue wild enthusiasm and free himself from the status of an object, for the time being the subject will set out to experience the most narcissistic self-experience possible – self-love. He will do this while still thinking purely about the essence of the operational action, to see if their united forces will help him to break the status quo. The subject needs nothing more than to become active towards dominance and to courageously carry out the operations, even at the cost of remaining an eternal object of the wild enthusiasm and power. Disappointed by the insufficient influence of wild enthusiasm, he forces himself to all sorts of experimental moves. The subject is aware that he cannot give up the wild enthusiasm, because it is the only efficient and fundamentally effective derivative of the consciousness-of-power. Despite the fact that without the other components of the process that make up the convergent procedures of wild enthusiasm and power, we see that wild enthusiasm has no practical psychologistic value. By practical psychological value we mean all the psychic processes that truly help the subject to be encouraged and to act operatively. Well, we disclosed in advance that the two procedures will converge to help the subject produce the necessary affect that will move him to action. According to us, in order to start acting, the subject must correctly combine the factors in the psychic structures (that is, affects). Maybe we’re wrong. We’ll continue in the opposite direction, we’ll try to justify this thesis, and see where the road takes us.

4.

The last configuration of psychic affects is not restructured. It takes place cyclically, just as it is. It differs from narcissistic self-experience, that is, from self-love, from the subject’s infatuation with himself, in the scope of its occurrence and the depth of its intensity. Self-love is the unstructured (and superstructural) core of all psychic processes of self-elevation. The successful influence of the network of psychic affects intensifies wild enthusiasm. Wild enthusiasm, in turn, deepens as a consequence of the fact that it reinforces the factor that helps it to become deeper. Namely, the stronger the wildly enthusing oneself, the more narcissistically the subject experiences himself. Self-love remains subtle. The subject is not endlessly in love with himself (although the intensification of wild enthusiasm enabled this tendency), and not even obviously. But wildly enthusing oneself infatuates the subject. In other words, it instills in him a kind of demonic self-confidence and forces him to want to behave arrogantly even though he would not do so. The subject becomes aware of this purely emotional reversal of his inhibitions. Therefore, his self-love grows aggressively and he feels the parabulic growth of its aggression. In those moments he turns upside down all the affects contained in the wild enthusiasm, replaces them with one another, recombines them, synthesizes them, creates a series of parabulic explosions and interconnections. The subject begins to feel powerful, even superior. This terminal feeling of dominance deepens the wild enthusiasm, which is already a strong affect in itself that acts impulsively on the subject, and as a rapid stimulus just like the feeling of power. Aggressive self-love is a terminal dominance feeling, because it represents the arrogant mood of the subject. The subject’s self-infatuation does not cause the arrogant mood. The bestial effect of the wild enthusiasm stirs up self-love. It seems that the subject will start acting bossy at any moment because of the arrogant mood, but it is a short-lived emotional state that passes faster than it started. The subject does not justify the terminal state. He does not justify the feeling of domination that was too close to becoming, but did not become a material act. The reality of the statement “it almost became” is inadequate. Even though the distance between the material act and the action of dominance is short, the subject does not have the strength to realize it, regardless of how deep arrogance is as his emotional state.

The way of acquiring behavioral courage connected with the essence of operational action, should have functioned either by itself or in synthesis with self-love. This did not happen for obvious reasons. In both cases, the subject has suppressed the fundamental affect that is most influential at this moment – ​​the wild enthusiasm – and doomed his endeavor. It goes without saying that all these attempts are reduced to ineffective self-sufficient cycles and structural dynamics. The subject gets stuck in these various “systemic” cycles that are a kind of unsustainable procedures. He constantly repeats processes that reincarnate the weak will to dominate and weakly warm the feeling of superiority. But the experiences with wildly enthusing oneself, in any case, increasingly reveal the strong face of superiority – dominance. By the way, the experiences of wild enthusiasm, in any case, increasingly reveal the strong face of superiority – domination. a) Superiority reflects the personal dispositional state in contrast to the dispositional states of others. b) Dominance encompasses all cycles of diverse overpowering of antagonists. This dense correlation lacks supremacy. c) Supremacy represents the limits, scopes, and forms of disposition over antagonists at a certain stage of narcissistic-dominance development. The wild enthusiasm allows the subject to experience this difference on a subconscious level. Each of the three forms of possessing-power-greater-than-the-others, intertwine and differ according to the specific ego-forms and their syntheses. Therefore, all is not lost.

There is a procedure which would help the subject to remedy this state of affairs, provided that the subject’s fickle courage to become serious counterbalance to the unstable inferiority. The subject must unite the acts of dominance with self-love. In doing so, he must embark on the adventure without thinking about the degree and influence of self-love. While he is engaged and operating, he will have to watch how the narcissistic self-experience grows. Courage will immediately inform self-awareness about the successes of the subject. The subject will self-reflexively notice and enjoy his active role as a symbolic master before self-confidence receives notification from courage. The active role of master is symbolic, because courageous action in whatever form and circumstance appears is a naturalized and simplified essence of dominance. Тhe subject does not combine operational acts of dominance with narcissistic self-perception and domination self-awareness while performing the acts.

In fact, there is a general discrepancy. The psycho-affective procedure we have covered so far represents self-manifestation in its entirety. The second is composed exclusively of the first. The procedure cuts off self-manifestation from the structures of expansive and extensive operations, just as it isolates it from the vivid content of the face-like images. The operational acts of the subject till now were specific psycho-affective acts that cooperated together. He operationalized only the affective stances of the soul and chaotically identified them with material acts. Or rather, the latter have been brutally erased and replaced. In this type of immanent representation existential actions are mixed up together with psycho-affective actions. The subject neglects material operational acts, concrete self-projections and fictitious self-manifestations because he cannot cross the border of inferior behavior. Merging of different types of actions and acts in one immanent spot called representation is one of the causes for behavioral inferiority. The psycho-affective aspect of the procedure in the system of personal power, factually absorbs all other aspects. This, we said, is dangerous for spontaneous development of narcissistic dominance. Under normal conditions, material operational acts encourage the subject to act dominantly. They themselves erupt under the influence of the appropriate mental configurations.

The natural shortcomings of previous attempts inspire the subject to seek new ways out of the situation. At least from this perspective the subject is heroically brave. The subject does not hope that courage will magically come to him and supersede his behavior. No, magic does not inspire him. We will have the opportunity to convince us later on, through the procedure of power, that the precise and correct structuring of mental factors in an attempt to acquire courage is not enough to encourage the subject to act operatively. He will not even meet the criteria for courageous action that does not necessarily leave the impression of fearlessness and is unwavering.

The subject cannot endlessly produce approaches with which he will feel how he can be brave. We must acknowledge his merit at least in that he tries to find a productive motive for courageous action by experimenting with actions and because of the knowledge he is gaining about them. For Nietzsche, the fundamental knowledge of the reasons for action is unknown and unattainable⁵. For a similar reason, we cannot grasp how power can be the highest principle originally contained in us to which we almost unconditionally surrender, when we do not know it and its identity. However, we maintain that we should give the subject credit for creating a structure of combined motives. This structure does not produce the desired consequence, but it brings him closer and closer to the mental mechanisms that will enable him to be a master. From the very beginning, the subject bases the motive for courageous action on mental events, on their structuring, and on mental structures whose articulation should show how advanced the subject has become in matters of dominance.

The subject is figuratively approaching the end of methodological events. We forgot to say earlier that this end concerns only the basic approaches related to the effective influence of wildly enthusing oneself. The subject will apply another basic approach. If he fails, and we have already announced that he will not succeed, he will focus on more complex approaches. As usual, we will be hasty and announce another secret hidden in the actual contexts and their continuity. The complex approaches will involve the structure of pure (or general) narcissism as such. The subject will try to use the structure to extract from it a motive for action that will help him gain courage. Having failed, he will bring it closer to the procedure of power, without the imperfect structure being transformed into a thoroughly structured procedure. So far, the basic approaches has been based on the role of action, challenge, and wild enthusiasm in finding an effective stoic motive. Therefore, the subject has not had the opportunity to use greatness-at-reach, subjective greatness, merit and the reduced will to dominate. After trying the last basic approach, the subject will turn to the factors in the complex approach. He will use them to try to gain an advantage over the prevailing affects of weakness.

For the last time, the subject approaches courage and operational action in an elementary sense. Not from the perspective of self-love (self-infatuation) but from an intentional perspective. He again produces a challenge in his imagination, projects himself as the master in the inscenation he obviously imagines. He places himself in the position of a superior factor. But he does not address the challenge, his own formations and the antagonistic threat, although he takes them into account. In this way, he again tries to avoid the distinction between reminiscence and arbitrary images. In such a representation, they merge beyond recognition. Treated in this way, the position of a superior factor and the subject’s relationship to the fertile environment can be placed in the class of memories as well as in the class of arbitrary self-projections. The subject avoids with great care and effort every concrete detail that is interwoven into the representation and embodies it. Given this state of affairs, the subject focuses on his masterful self-manifestation. He tries to enjoy the narcissistic self-experience that results from it. What is most expected, he tries to enthuse himself as deeply and as wildly as possible in order to want to act courageously in the world.

Such deliberately induced mental, emotional and affective states belong to planned intentionality and complement each other. But the planned intentional structure of wild enthusiasm, self-love (which does not always reach the state of self-infatuation) and observation of the mental self-manifestations of dominance, this time play a background role. Although it plays obvious secondary role, it is the main corelate of the primary affects that the subject chooses to achieve the psychic approach non the less. Something similar to the relationship between aggressive self-love and bestial enthusiasm that outgrown its wild state, will be repeated. Then, the passionate enthusiasm for the object of interest intensified the self-love to stimulate the sovereign passionate state of the subject even more strongly. In other words, the suppressed value will exploit the highlighted value in the following way.

It is self-evident that the subject will focus most on scenes where he dominates decisively, cruelly, and suggestively. In doing so, his focus remains immanently synoptic throughout. Moreover, the subject has begun to develop one of the three procedures of the personal power system: the psycho-affective procedure. The structure of general narcissism is based on mental categories and complexes, and not on sensory ones, unlike the wild enthusiasm which is entirely affective and psychoenergetic although it sees everything through the monoscope of exalted consciousness. But the subject imagines non-specifically and purely, that is, immanently, the advanced image (which is neither a memory nor a fabrication) and at the same time focuses attention on the operative acts that constitute the action of the subject and the antagonists. With that, he also takes into account expansive-extensive structures and self-manifestation (with its universal forms of self-positioning, self-projection, self-formatting, self-perception, self-affecting, etc.) His mind encompasses these structures synoptically, assumes them as organized entities, even glimpses into their “organism” but does not place them in any form of order, because it is not familiar with their order as such. He does not know whether they are inherited, replaced and supplemented metonymically, or grouped and form configurations depending on convenient combinatorics. Most precisely, the subject tries to organize the psycho-affective states of wild enthusiasm with the operational acts. It did not go well for him at the beginning, although he has progressed significantly. Therefore, we will see what he can do now, after new relatively tangible and relatively touched challenges appear on the horizon.

The subject decides that it is best to devote all attention for the time being to the concrete (as concrete as they can be in this disordered and chimerical situation) acts of overpowering (dominance is still to rough word for him) and demonstration of superiority. Everything except the affect of wild enthusiasm, self-love and general narcissism is pseudo-concrete. Since the subject has insight into the visuogenic sphere and knows how from hypnagogic images conceived images and inscenations are formed, it is not difficult for him to place all categories in the field of false or distorted concreteness and to treat them as shaped particularities. Visuogenic nature is such par excellence.

More so, the subject tries to step out of the hybrid situation. He forces himself to see himself as an entity that dominates any sector of life while empathizing with the spirit of fictitious domination. For an expression of fictitious dominance to exist, the subject has to come up with a concrete face-like image. The subject cannot invent such a thing. Therefore, this step is relative as much as it is essential. It opens significant local doors for him, which we have said that as symbolic objects, are supposed to hide meanings. Such is the following.

His mastery actions in the projection, or in the inscenation, that is, in the imagined drama (which is a whole of exciting events), are elements of the intention that he embodies as a correlate of consciousness. The imagined event is a network of coherent intentions that need to be embodied in complementary actions. Intentions and actions are pure. It does not matter which comes first, unless the preferential placement creates significant semantic and progressive changes. The subject observes with his inner gaze the pure dispositional actions. (Again, to say dominance would be relatively strong and inappropriate for this stage. If we use the expedient expressions, we do so symbolically and with the ultimate and unattained goal in mind). From intentions he automatically shifts to actions. The pure appearance of both allows him to move so flexibly from one to another. He does not look at the actions in order to introject them into himself, but in order to extract the intentions embodied and contained in them. He extracts them from actions as souls from their bodies, and then he disperses their disembodied complex. He creates from them amalgamated presences whose chaotic whole reflects deformedly their previous structure. From them the subject plans to glue an impersonal spirit that will inspire future ventures of dominance. This spirit of dispersed intentions does not become a symbol of the deadly swarm that attacks the opponent and forces him to flee regardless of whether it has an objective form like the challenge or a subjective form like the antagonist. As we indicated in the previous paragraph, the subject accumulates the spirit of dispersed intentions, in order to encourage the triple structure of wild enthusiasm, self-love and abstract dispositional self-manifestation to inspire the subject to act concretely on every appropriate real occasion. They are to play the role of a swarm, but so that they will not attack the opponent themselves, that would be topologically absurd. Instead, they will persuade the subject to do it for them. He treats them just like the wild enthusiasm, turning into their object, into an object-for-them.

This part of the procedure does not have the capacity to bring the subject and the courageous action closer together. Operational action is separated formally from psycho-affective states through intentions. The abstract dominance self-manifestation in a certain life sector combined the extensive-expansive structures and the image, mixed them in itself to the point of unrecognizability. On the other hand, self-manifestation has become the center of pure intentions and pure actions. Even the representation is no longer absolutely immanent. It is now transformed into a monistic entity, into a life sector, that is, into an objective-subjective circumstance filled with alternating challenges, authorizations and downfalls. Even the representation is no longer absolutely immanent. It is now transformed into a monistic entity, into a life sector, that is, into an objective-subjective circumstance filled with alternating challenges, authorizations and downfalls. This additional shift in the series of continuous shifts encourages the subject to continue to experiment methodologically with the structures of the soul; to transform them into motives for courageous behavior and into its psychologistic centers. The subject continues to exploit the possibilities as an infinite number of times before, because he hopes to compose a healing affective prescription.

5.

The subject begins to desire passionately the intentions that are embodied in the anticipated manifestations of dominance and to be biased towards them. He gathers their intentional energies until he absorbs them in a single sublime intention. The subject experiences the sublime intention as a powerful intentional spirit that will give him the impulse to act decisively. But the sublime intention is based on principle of dissolution of individual intentions. We, together with the subject, expect the unifying intention to elevate the remaining intentions, because we imagine the act of elevation as a principle of organization that restores the disintegrated structures and adapts them to current goals. But the dissolved affective coexistence not only contradicts the elevation but also undermines the sublime intention. In doing so, it weakens its affect. The articulated structure of subordinate intentions perfects the sublime intention. Although the sublimе intention rises above the collective intentional structure while representing it personally, the structure provides consistency to the sublimе intention. But it is subordinated to the intentional structure and brings itself into an absolute and unconditional associative relationship with it. The sublime intention absorbs and exalts the other intentions regardless of the degree of their organization. Therefore, the sublime intention conditionally distances itself from them. Тurns into an unattainable ideal which, as such, as something unattainable, predetermines their actual value. Its epiphenomenal empowerment is a characteristic of all daseinsfrei⁶ entities. They tear themselves away from the beings related to them in order to overpower them subtly. They place them in the lower place that befits them, but at the same time, they thus ensure their most fruitful value destiny. It seems that the more holes there are in the intentional structure and the more flaws appear at the heart of the intentional organization, more free-from-every-other-being or which is the same, more daseinsfrei the sublime intention is.

However, in this case, this is a big lie. Freedom-from-the-being-of-related-beings has value and is affectively strong only if the consistent structure of intentions supplies the sublime intention with sub-contexts. In this way, subordinate intentions will secure the epiphenomenal empowerment of the sublime intention. Then the empowerment will not be based on the seemingly unattainable daseinsfrei position of the sublime intention but will justify and establish its ideality. In other words, for more concrete intentions to elevate the general intention, they need to contain glimpses that the subject will unite into an affective whole. From the whole he will create the sublime intention. Because of the glimpses he will experience it substantially as an integral ideal core of the remaining correlates.

There is another way and perspective that will shed light on the phallic constitution of this approach in more detail. Sublime intention elevates, or exalts subordinate intentions. But they have a primordial defect. They are conceptually disintegrated and as such they destroy the affective power of the spirit thеy produce. In the conceptual chaos of intentions we should look for the key to elucidating the phallic constitution and to answer why exactly they disrupt it.

If the structure of intentions is consistent, it will become a cognitive guide for the subject. Without such a structure, the daseinsfrei position of the sublime intention and the dispersion of the other intentions absolutely associate each other and leave an extremely unpleasant impression. The coherent structure should have fit into the ideal form of the sublime intention, and not given way to the chaotic whole, that is, to the intentional amalgam that distorts the form. The intentional amalgam does not distort the form directly, but rather in such a way that, due to the obvious incongruity, it forces us to reassess its function. The fact that the sublime intention is a daseinsfrei entity, that is, that it is free from the characteristics and predispositions of the related beings it represents, plays a key role in changing our representation of it. It floats in immanent space and does not touch what it signifies, except chaotically and extremely indeterminately. The signified would be part of the experience we have of the daseinsfrei object. The signifier, i.e. the sublime intention itself, would be a general characteristic of the objects we want to describe with the help of experience⁷. Indeed, the subject and all of us, whenever we think of acting purposefully towards the greatness that is within our reach, do not first think about the complex of intentions and goals that should excite and encourage us to act. First we strongly experience the potential undertaking itself as something most decisive in our lives. We transform it into an abstract unit. It becomes an intuition that has taken on a hard pure form. In other words, we exalt the undertaking and depersonalize it while raising it to the heights of “being free from concrete affinities”, but we never ever and in no case abolish its ideal connection with the structure of the undertaking. The ideal form and coherent structure of intentions (which should become undertakings) should reach this level of semantic and expressive communication.

Unfortunately, in this and many other cases, the sublime intention (and its ideal form) are utterly alienated from the coherent structure (and the set of subordinate intentions). The sublime intention represents the intentions, but they also enable its ideal function to be expressed. The subject empathizes with the intentions of dominating and thereby absorbs them into their ideal representative. Thus the ideal representative gains power from the subject’s empathy, and the subject’s empathy subordinate the subject to the ideal representative. From here we can draw another analogous conclusion. Sublime intention is something that is given to us and represents the common object. Intentions and the empathizing with intentions are limitations that determine that which is given at our disposal. The given is impersonal, that is, it has a nominal form, and therefore depends on the limitations that determine it. But the limitations are distorted. They lose their structural expression by complicating it by creating its chaotic invariant. The subject is not to blame, he can only draw so much from the visuogenic sphere in which he is stuck. Intentions are both pure and trapped in the visuogenic swamp. Chaos depersonalizes the entities that make visible limitations possible. As a result, they increasingly approach and identify with the nature of daseinsfrei. They are separated from it by one difference: they absolutize the ontological characterization⁸. Chaos directly symbolizes the real action of this principle. Daseinsfrei strives to free itself from all characterization, to transform itself into an impersonal and pure sublimation without form. Into an energy that cannot be captured and defined. In this sense, daseinsfrei is anti-chaotic and above chaos, it rises above any expression, even its own, nominal and ideal. Intentions and experiences disfigure in an antinomic, daseinsfrei way. They are not ideal and nominal forms, but forms full of appropriate characteristics gathered without order and order. They strive for absolute energetic freedom from this semantic and positional perspective of chaos. At the same time, because of this, they cannot enrich and arrange the nominal form that is made available to the subject as an ideal entity, nor can they reduce the ideal form to a nominal entity and develop it as such. The experience of the subject has no access to its object. The chaotic co-presence of characteristics blurs the descriptive potentials of the object. All these distortions of expediency are due to inconsistent structure.

The properties of an object exist for experience, they are inputs that give experience access to the appearance of the object. From that aspect, the sublime intention and the dispersed complex of subordinate intentions are properties of dominant self-manifestation and courageous action, which for the subject are objects of greatest interest. The subject has failed to fight them, or rather has failed to fight for them, because he has incorrectly structured their affective construction. He has incorrectly produced their hyper-stimulating unity. However, the subject derives some benefit from this nightmare of unsuccessful approaches. He learns to shape the procedural structures of the soul to his advantage by trying to create increasingly complex methodological constructions. This methodological construction, although phallic and unsuccessful, will help him climb higher on the ladder of attempts to act courageously. By the way, courageous action is a euphemism for action towards dominance. Unlike the latter, which is terrible and dark, it contains more life force and inspires more hope. It is no coincidence that the subject at this stage more decisively calls the planned action courageous. Wild enthusiasm which ignites him, is an elastic, thick and tenacious force, full of strange energy, which creates the conditions for courage to be valued more than dominance. Lets get back. Misguided as they may be, these approaches partially disinhibit the soul and loosen potentials of dominance. Theу are slaves to pathological prejudices and their mechanisms. Most likely this is for the better, because every unsuccessful mental approach is a small step towards victory and self-improvement.

Having considered the pessimistic possibilities, it is time to see what benefit the subject would have had from the last basic approach if he had changed some of the procedures that establish the approach and its structures. This will shed light on some of the misunderstandings regarding what is the reason for the basic failure and the fundamental inadequacy of the approach. The following corrections would have improved the state of affairs in methodological practice and would have helped the subject to use the appropriate psychomental structures more flexibly. The following corrections would have improved the state of affairs in methodological practice and would have helped the subject to use the appropriate mental structures more flexibly. However, this “corrective” perspective will be a pattern-tool with the help of which he will make other corrections, if he finds them in future approaches.

The sublime intention itself is undoubtedly one of the higher affective (energetic) forms of intentionality. In order to feel its teleological effect, which according to Schiller enables true enjoyment⁹, the subject must not separate intentions from individual mental action, even if it retains in them its general sense and situational meanings. Only if intentions are embodied in apparent action can they constitute a purposive structure. Moreover, action must be complementary to the event and strung with other actions in which the intentions of dominance are embodying. Intentions justify actions, and the logic of mutual actions unites imagined events, or segments of events. That such imagined drama (inscenations) will turn into a system is shown by Luhmann’s sociological view of psychic systems. According to Luhmann, consciousness uses representations to create new representations. Thus, consciousness self-produces and self-maintains itself through reproduction of representations that are coherent with each other. But the communication of consciousness and its products with the world is necessary to abolish the unnatural division of transcendental and empirical cognitions. Communication reveals the deep and unavoidable connection of empirical facts with transcendental truths¹⁰. The analogy between the unity of intentions, actions and inscenations on one side and the unity of consciousness that produces representations through representations, the representations themselves and communication with the world on the other side, is more than obvious. Intentions are embodied in actions and often correspond directly, as consciousness strings together the corresponding representations. In addition to that, representations are linked together and create a coherent semantic whole. The only difference between intentions embodied in actions and representations that are linked semantically thanks to consciousness is the way in which pairs are connected, not the semantic basis of their development. Actions, like representations, have contexts that are reflected in meanings. Representations may not be connected to any, at least not bodily and existential, actions, but the type of explanation needed to capture their essence is the same as in the case of actions. After that, actions come into contact, communicate with each other on different qualitative levels. They must communicate if they are to establish the overall logic of the development of the event. Intentions are their conceptual justifications, without which it is impossible to conceive of the event. And consciousness must communicate with the world through the synthesis of representations that it strings together semantically in order to abolish the artificial conceptual duality. The communication between the world, consciousness, and representations is diverse because the entities that communicate are diverse. Actions are reduced to a common denominator – material dynamics – regardless of their intentional form, but they establish the same relationship of existence-for-each-other as entities of the psychic system.

The subject separates the intentional structure from its complex body and dismantles its carcass. But reversibility shows that it possesses all the predispositions to restore its systemic function. Only in this way will the subject abolish the unnatural division of a disintegrated complex of intentions on the one hand and of a sublime intention on the other, just as the thinker frees himself from the barriers of atypical expression through communication. Another important moment of this repair appears. The psychic system is restituted through the reincarnation of intentions into purposeful actions by reorganizing the structures of the soul associated only with representation. While experiencing the actions, the subject allocates part of his attention to the pure affect of the intentions that he empathizes and enjoys and to their meaning embodied in the actions and connected with dominance. The subject can embody intentions in actions. Plus, form separate segments of individual actions and separate complexes of interactive actions. This will improve the situation, but will not strengthen the sublime intention. The sublime intention will have a full impact on the subject only if the subject takes into account the entire inscenation and its integral logic of development, regardless of how it will be projected into imagination, and from a bird’s eye view – into the soul. The latter conclusion clearly and unequivocally suggests the following proposition. The reconstruction of the structures of the soul associated with representation is crucial for the complete restoration of the productive relationship between the sublime intention and the subordinate intentions. The reincarnation of intentions in actions makes sense only after the inscenations has been transformed into an affective psychic system thanks to the complementary representations that regain their old status. Such restructurings will abolish the antinomic daseinsfrei modes. Only the first daseinsfrei mode of the sublime intention will survive. It will elevate the sublime intention by incorporating the complex of intentions into itself, because the complex of intentions will have become articulated, will have been properly placed in the staging, will have already been adapted to the ideal conditions contained in the sublime (intentional) form¹¹.

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1. Робертсон С.Дж., Герцог И.И., Исторія христіанской церкви въ двухъ томахъ, Томъ Второй: отъ раздѣленія церквей до нашихъ дней, С-Петербург, 1891, с. 241. ↩︎
2. Šmit J.Z., Estetski procesi, Gradina, 1975, Niš, s. 62. ↩︎
3. Philips E.H., The darker steed: Reason, passion and self-awareness, University College London, 2018,p. 116-117. ↩︎
4. Шлајермахер Ф., Дијалектика (1811). Октоих, Подгорица, 1999, с. 16. ↩︎
5. Niče F., Zora, Moderna, Beograd, 1989, 41-42. ↩︎
6. Free from every other being – Майнонг А., Самоизложение, Москва,2003, с. 21. ↩︎
7. Zahavi, D. (2003). Intentionality and phenomenality: A phenomenological take on the hard problem. Canadian Journal of Philosophy Supplementary Volume, 29, 63-92. ↩︎
8. Characterization and ontology are tautological concepts. There is no being if it cannot be characterized. There is no characterization, characteristic and character that are not part of some being, which are not beings themselves and which do not represent certain beings. However, by ontological characterization we mean the division of pure ideal forms, ideal nominal forms and forms full of content, expressions and contexts that are bound to a nominal unit and directly associate its unified appearance. ↩︎
9. Шилер Ф., Познији филозофско-естетски списи, Ноги Сад, с. 75. ↩︎
10. Luhmann N., Društveni sistemi. Osnovi opšte teorije. Novi Sad, 2001, s. 360-361. ↩︎
11. Sublime intention as a concept without content is a nominal ideal form. ↩︎