8.
In our opinion, the most important contribution of the salience network is that it supports and stimulates the triangular body of attention. It not only connects dorsal and ventral attention, but, by enabling them to cooperate, it also deepens the ability to pay attention in general. Dorsal attention fixes and retains concrete, external and internal contents on behalf of the subject. If the subject remembers something, dorsal attention seizes the purified reminiscence content. It clings to any vividly expressed or deeply understood content. Ventral attention intuitively anticipates the experiences that want, should, can or are prompted to erupt and emerge from the being and subconsciousness of the subject. If the subject wants to progress, at least in the sphere of thought, he must constantly compare the significant and concrete contents that condition and occupy the dorsal attention with the intuitive outbursts of the ventral attention. At least, let him try to unite their pure mechanisms, i.e. ways of working, and let him continue to experience them and to appropriate, repeat and practice their affective habits. These exercises will help him to create an idea of universal attention. It absorbs both forms, as much as they highlight it. As a consequence, the subject transforms attention into a cognitive instinct.
For example, dorsal attention “holds” concrete and highly crystallized content. Ventral attention is attracted by the luminous presence of the content. Ventral attention penetrates the heart of the content. It senses that extra-meaning is hidden within it and strives towards it with all its strength and will. In this case, ventral attention is not a pure manifestation that is based on itself and is self-stimulating, in order to extract content from the subconscious (if it is a question of mental entities) and from the being (if it is a about feelings and experiences) of the subject. It relies on the given content, asks for its help in order to more easily overcome the stubborn intuition. Dorsal attention and its content nourish ventral attention and its attempts. Ventral attention is active as long as the subject tries to extract associations related to the current content and as long as he seeks a way to interact with it semantically and visually. And of course, if he tries to extract some contents on his own initiative, deliberately or machinally. Obviously, its function weakens, and finally it disappears, after the ventral attention succeeds in extracting the concrete content from the vortex of intuition. Regardless of the purpose for which the extraction takes place: whether it seeks to extract contents in order to compare and fit them into a given concretization, or whether it wants to produce them in order to make them independent and develop on their own, it is doomed to temporary failure. The work of ventral attention is always identical: the anticipated mixture emerges on the surface of consciousness as a relatively clear content. The very fact that the extracted content is relatively clear and understandable gives it a chance to arise again; to interfere with its own product which now, logically and legitimately belongs to dorsal attention.
Dorsal attention is not as privileged as it seems at first glance. We establish the presence of dorsal attention if the subject notices how much consciousness has crystallized the object of interest and how impressive its surroundings are. But the awareness of concrete things in the environment and vivid things in the mental world is based on intuition and its reflexes. Consciousness is a monistic and frozen reflex of intuition; an intuitive reflex trapped in an individual being. It is an intuition that has become numb, so it must shoot its piercing gaze at objects and their circumstances. It pierces them until it reaches the insurmountable wall of infinity and infinity. But consciousness does not stop there, it tries to break it down in order to find something much more significant than itself and then the spheres that repeat themselves before it and obscure it. This is how the consciousness that delves into the other works. Suddenly, dorsal attention turns into an instrument of ventral attention, which treats the world around it as raw material for its endeavors.
Ventral attention does not crystallize the object of interest, but tries to pierce the heart of the essence, hoping to extract its seed. In contrast, dorsal attention makes the perceived content transparent. Both attentions face a complex of appearances and aesthetic qualities. Ventral immersion gives depth to appearances and their parts. They are like a bottomless well of happiness. Its immanent depth is transformed into a virtual illusion by their voluminous texture. Dorsal visualization emphasizes the banal presence of the picturesque elements. For it, depth is only a copy of a dark sea reflected on a shiny armor. Ventral and dorsal attention are equalized on the surface of the perceived, regardless of the fact that they force it to leave two ambivalent impressions. From this the subject draws a powerful lesson. It occurs to him that he needs to balance the consciousness that wants to see the object as it is with the consciousness that delves into it. From this perspective, neither dorsal nor ventral attention has an advantage. Ventral attention should be encapsulated in consciousness as much as dorsal. Thus, the former will be able to form the potentials of devising extra-meanings and shaping additional visual contexts. The latter will take them over and transform them into overview contents, which will automatically become adaptable to the concrete associations that precede them. More precisely, the mechanization of the cerebral centers will crystallize the visual context that is created hic et nunc and will unite it with the actual visual content. On the other hand, the transcendental functions of the salience network will dig into intuition to extract meaningful associations that will be transformed into concrete contents.
We have not exhausted the topic of attention and its functional perspectives. In the future, we will consider it in even more detail, starting from this outcome of things.
Etymologemes and their initial mechanisms do not encompass any specific object of interest, except for the fact that intuition must establish some structural and systematic relationship with the visuogenic sphere, which, if we are honest, already exists sub-phenomenally. The only object of interest for the subject at the moment is the sphere of intuitive mechanisms itself. It is visuogenically intentionalized and at the same time too broad and too contradictory in itself to be able to turn into an object of cooperation between dorsal and ventral attention. In truth, ventral attention has the greatest benefit from the intuitive sphere and its manifestations. Because they are invisible forces and wholes, whose turmoil, mobilizations and organizations are strongly anticipated, coalesced in ventral attention. Ventral attention has transcended itself to bring concrete contents to the surface and to hand them over to dorsal attention, or to connect them associatively with its already existing contents. Unlike before, when it was only a dynamic conductor, only a turbulent immanent-transcendent energy, it now encapsulates pure contents that are equal to its essence. It no longer carries out invisible contents that should become visible, but rather fixes itself on pure contents that are related to it in nature. In doing so, it borrows the role of dorsal attention. Although it does not possess any hypnagogic concreteness, but only anticipates the mechanisms that empower the visuogenic sphere and enthrone visual forms, it stores within itself some actual contents. For example, the exchange, union and branching of associative blocks is visualized as a dynamic geometric progression. The unidirectional trajectory of collection and accumulation, where some entities help others, has an illustrative sociological context. But both the first visuogenic and the second visual symbols do not manifest themselves in this way within the framework of ventral attention. The subject does not transform pure mechanisms into symbols. Their mutual associations, collaborations and dynamics are considered from the prism of the force whose energy currents can be felt and cannot be represented.
Obviously, ventral attention plays a huge role in the sphere of pure intuition. Dorsal attention is the weak link in the tendency to form face-like images. The subject cannot functionally reconcile the dorsal and ventral forms of attention. Therefore, he cannot even extract the most significant stimuli and impressions. For him, the general work of the mechanisms is a significant impression. But this impression says nothing in itself and, at least for the time being, leads nowhere. The specific transcendence that unites the morphocentric and visuogenic correlate stagnates, just as the pure experiences because they cannot be superimposed into hypnagogic quasi-images. He must make the integral function of attention operational in order to begin to untangle these stage knots. Here, the gap between the salient network and the tendency is deepest and most visible. Narcissistic memories of domination out-tricked the subject. The salient network manages to cope with visuogenic interference because it subordinates the perfect function of integral attention. It can only fail if the damage to the cerebral centers is severe, or if it itself degenerates, losing its ability to support the formation of visual and semantic mental products. For example, if the prefrontal cortex is severely damaged, the subject will not be able to repeat the instructions he sees, no matter how many times he tries to repeat them. This is because this brain area contains the center for in-depth attention.1 In addition, the prefrontal cortex receives visual content and allows it to be abstracted to the extent that, as neuro-energetic information, it will approach the center of the brain and flow into the most subtle assemblies of self-awareness to be processed comprehensively and anticipatorily.2 If, on the other hand, the parietal areas of the brain are damaged, the subject will be able to restore his attention by repeating the instructions. At some point, he will be trained to apply them. If you recall, these areas divided the perceived and reminiscence reality into informal structures depending on the orders of objects in them and their manifestations. Since such a division requires less attention than the attention that should be paid to the instructions and concrete details, neurophysiological damage will only slightly impair the ability to pay attention.3
9.
The pure mechanisms of intuition embodied in the work of etymologemes cannot revive dorsal attention. Imagination must come to their aid. But it is still too early for that. The subject devotes his efforts to find a significant impression that will elevate him above the concrete situation. He knows that he must strive psycho-mentally and with his whole being towards the specific transcendence. He must fill its area with his probes and begin to explore its living and invisible territory. For now, it is only an empty concept for him; an unavoidable, necessary and temporary future outcome that he does not know. He has the task of understanding how the morphocentric intuition and the visuogenic sphere cooperate and what is meant by “their constitution”. The way back is closed! He will find a significant impression, which at the same time will stimulate him to progress, and gradually move from the sphere of intuition into the sphere of imagination. Or, he will come to terms with the primal mechanisms of pure intuition. He will wander meaninglessly from memories full of his personal superiority to the desperate longing for the reality of courageous action and back again. This will only remind him that his so-called displays of superiority are nowhere near brave acts. It will kill him mercilessly.
The subject does not give up. It moves forward. Intuition itself works to extract significant impressions. No matter how self-centered and bad it may seem, the habit that is unfairly imposed on it is pure prejudice. Each of its outbursts arises and occurs in the spirit of impressions that can be used for lofty purposes. And the etymologemes work tirelessly for her. To realize her fatal obsession. Therefore, the subject stands in solidarity with these masters of dense anticipations. He joins them to bring out the best together. In that spirit, the subject keeps in mind the useful advice that he should practice the etymologematic mechanisms. Regardless of knowing them to perfection, their constant manifestation deepens the subject’s awareness of the essential work of transcendence as such. That’s a magnificent fresh beginning.
Those first and admirable impressions of transcendence will prompt him to deepen his insight into the secondary mechanisms of instruere and instructio. The subject will soon convince himself that what are called secondary mechanisms are only symbolic correlates of the basic etymologematic functions. The correlates will refresh the subject’s previous understandings. They will divide the basic etymologematic functions into primary and secondary ones. In essence, the mechanism will gain in meaning, but the meaning will not change what previously belonged to the mechanism. The meaning will build on the old within its fixed possibilities. Whenever, what is repeated deepens old perspectives, it simultaneously also spawns new discoveries. Only a madman rejects the new in a timeless perspective.
The subject has an integral idea of the etymological mechanisms and their cooperation and experiences them integrally. No matter how intrusive the individual features of their intuitive manifestation are, the subject always immerses them in the whole. The whole is constantly present without it, like noise in silence; just as consciousness always fuels thinking. He, consciously and emotionally, immerses himself in the general intuitive flow, taking on its affect as a passionate body enjoys an orgasmic adventure. As he represses the consciousness of individual functioning, he becomes more and more in solidarity with the sense of gradualness. The feeling of gradualness also represses the individual mechanical manifestations in order to present them in a sublime personal form. Now for the subject there are only two correlates: the sense of gradualness and the general intuitive flow. The subject reduced the exercise of the mechanisms to these two affects which complement each other alternately, sometimes combined beyond recognition. After this, the subject seemingly lost the thread. But, what appears to be final loss of the track is actually the subject’s first foray into the substantial impression.
The subject organizes the wild orienting reflex and does not allow restless mental stimuli to play tricks on him. He does not do this to reject and destroy the stimuli, but gathers them into the bundle of the general intuitive stream and ties them with the rope of the sense of gradualness. He repeats this all-encompassing experience over and over again, like a crazy runner that expends his last strength to prevent his opponents from getting ahead of him at the finish. The control over the experience fills him with pleasure as much as the organized and extremely simplified experience. This primitive form of repetitive transcendental movement supplies him with initial information about what a single, spontaneous and demarcated systematic action looks like. The subject considers such an act to be a successful experimental attempt, no matter how pure, immediate, and non-specific. The more the experience is repeated, the more the subject learns why the attempt is successful. If an attempt is a successful repetitive action, then success is a positive accomplishment within the attempt. The feeling of success and the successful attempt as such constitute a certain procedure, or rather, they leave the impression that they represent the procedure carried out.
The procedure is a trajectory of locomotor sequences. The sequences are repeated thanks to the pre-given locomotor trajectory. The locomotor trajectory is divided because the sequences add metric qualities to it through their own repetition. Which means that the procedure takes place rapidly and is repeated rapidly within the framework of a homogeneous psychic timing. And yet, the subject experiences it as a systematized act that takes place in a disaggregated manner over a certain period of time. The repetition of the sequential moments is considered by the subject as a systematic realization. The sequential moment is a unit of measure for movement, and its repeatability is a unit of measure for time. Their cooperation organizes the systematic space. Here, the subject cannot avoid the gestalt-experience of the manifestations either. As long as he is in the territory of intuition, he will have to come to terms with such synoptic circumstances.
These additional intuitive insights and experiences gradually specify the gross transcendence. If nothing else, they anticipate its clear-cut changes. More over, the successful attempt is at once a local and a universal procedure. It is a local procedure because it is supposed to prompt the subject to move from one intentional field to another, from intuition to imagination, from intrinsic to hypnagogic visuogenics. It is a universal procedure because it unites all the previous intuitive mechanisms into a single and indivisible whole. At the same time, it replaces the complex of etymologematic objects and their relational dynamics with another constellation-of-parts. It replaces them with the intuitive procedure and its pure causal temporal manifestations.
Etymologematic mechanisms were not procedures and procedural, although the subject imagined them as structures that self-organize, branch out, and spread (instructio), or act in accordance with their limited direction and multiple trajectories (instruere). They unfolded and developed on the border between procedure and gradualness, merging the two and turning them into mashed correlates. The subject imagined their movements and outlooks, even felt them, but could not experience them. That is exactly what makes this state wonderfully unusual. We will now see why and how this is possible.
Precisely because he cannot experience them properly, they are not procedures for him, but objective movements and outlooks. Objective movements sought to establish a structure that would be systematic by all standards but was not. He objectified the mechanisms established by the etymologemes. He viewed them from the outside of the glasshouse. Their manifestations touched the world of his sensibility. The glasshouse was not a laboratory. Objective, self-renewing, and self-initiated processes took place in it. The subject followed and practiced them without knowing what they would yield, just as a scientist records natural events in the environment to see if he can find in them some abstract, “dynamic,” or physical orientations. An example that we will give will best show why these intuitive processes are not clear-cut procedural, despite the fact that they contain a certain structural dynamic. So, the symbolic representation of instruere reflects a clearer procedure. Pure experiences that join hands and hand over common pure meanings to each other are more associated with sequences that follow locomotorically one after the other. Their rectilinear movement is reminiscent of the attempt and its one-dimensional purpose. The symbolic representation of instructio is more vague in the sense of how much it reflects the ideal of procedurality. Associations branch out into blocks, blocks into complex structures, and complex structures unite with giants similar to them in the endless regions of the assumed universe. The subject has no idea what a branching looks like, just as he cannot describe the shape of blocks and structures that spread out infinitely. This quasi-structural and quasi-dynamic manifestation of etymologemes weakens the sense of what is moving in a field and how. The weakened feeling deprives the subject of the necessary amount of experience. The movements and the seen on the one hand and the feeling of them on the other hand exist in a schism, because the movements and the outlooks are not fully original and cannot be fully given to the subject. As a consequence, he cannot receive them. On the other hand, instruere lacks breadth and complexity. Its activity is extremely narrow and monotonous, even multiplied and does not attract attention. It does not interest the subject as much as his expectations of procedural possibilities require.
The subject experienced the attempt as a successful procedure because he was convinced that he organized it in a way that demonstrated satisfactory properties. Doesn’t the creator rejoice like a child when he gains a faint glimpse into the insurmountable anticipations of intuition? The subject did not make a leap in place. He bounced from one place to another, in the atavistic field he knows more than is necessary. Indeed, the hyperinflation of pure insights helped him move forward. Until now, he had dealt exclusively with cumbersome, geometric and spatial qualities; with quasi-dynamic structures. Now he discovered the flexible, metrical and temporal properties of intuition. He plunged into the waters of endless coordinate points and their hyperflexible dynamics. They are the messengers of a majestic transcendence who disguises herself as a beggar, to test the subject, to see if he is worthy of inhabiting her realm. He, in turn, exceeds its expectations.
But the temporal and causal expression of the gestalt flow and the pure whole of pure intuition also have their drawbacks. The subject has the feeling that he is jumping from one plot to another, which are strung together in different directions and are scattered on different planes in the empty expanse of space. He jumps disoriented from one plot to another without any idea where he is going or what he is doing. He is blindly satisfied as long as he experiences the gestalt flow and the flow of pure intuition does not break down into its component etymologematic parts and their semi-determined structures and dynamics. Blind joy threatens to trap him forever in its solipsistic circle. If some future is not added to the ecstatic cyclical stagnation, dressed in sophisticated intentional clothing, it will irreversibly destroy the subject’s initiatives. For example, people who succeed in life and successfully cure borderline personality disorder should beware of excessive self-exaltation. Because if they start to sink at a certain point in the future, the fear of their own distrust and of the injury that they have skillfully hidden behind success will throw them into hellish moods. They will not get their act together for the rest of their lives, and even go mad.
Repetition and practice of the original etymologematic mechanisms can also be pathologized and distorted. The subject will become so proud of having established a deep relationship with intuition and prophetically contemplating its nature that he will forget to be self-critical. Excessive self-confidence will abolish self-criticism and the necessity to observe oneself strictly and accurately. It will not weaken the ability for self-observation and self-criticism, as much as the moment that gives birth to distorted and pathological self-confidence will do. Such a moment is the monotonous production of strategies whose solutions do not correspond to all the problems within the problematic possibilities4. The subject finds an original solution for a given stage of the process embodied in the crystal clear cooperation between etymologemes and their mechanisms. He schematizes this solution and turns it into a universal strategy. Once he sees that he has succeeded, he becomes arrogant and blind to the well-intentioned warnings coming to him from the side of the unfinished stages. He simply does not accept the future form of the self-identical challenge. He must refocus, unload the potentials for developing strategies and focus on forming their original operational co-actants. The only strategy used for various problems creates cycles of perseveration. A new such cycle, as we have seen, was the successful attempt and its psychomental repetitions. Accordingly, in addition to cycles, there are also models of perseveration. But the subject must constantly put the old strategies to the test, after overcoming and annexing the given stage. Thus, along with the enormous self-confidence, the reflex for critical self-observation and assessment of the situation is stunted. The lack of a sense for building connections with all perspectives and harnessing all available forces dulls the skill of strategizing that abolishes fruitless and erroneous perseverations. Perseveration from a regressive aspect should be transformed and promoted into a cycle that fences the subject off from the lack of time and disarms his ultimatums. Unfortunately, the subject is threatened by a new perseveration that does not concern the interaction between two mechanical correlates, but rather the initial phases of trying. Initial attempts must not be content with being constructive entities sublimated in psychomental experiences.
Whether it is because he, for the first time is stepping out of an area he has been involved with for a long period; or because the feeling of a successful attempt skillfully manipulates his being, which is prone to exaltation, the subject rejoices in the successful attempt catatonically. Pleasure and joy fall on him with all their weight, crushing him with their seismic pressure. The foreboding of a magnificent destiny within his reach smolders from his soul, stinging, burning, piercing, in places breaking through like water through a crack in a dam. This affective violence of joy, pleasure and unabashed premonition is co-shaped by intuition and intentionality. Both are directed towards some meaning, that is, both are categories of the same drive that manifest themselves at different stages of the process and within its specific constitutions. But while the subject rejoices in the successful attempt catatonically, he bewitches intuition and intentionality, subjugates them to the solipsistic circle, because he himself is automatically enslaved to the circle and obeys its commands. That’s why their striving, the sharper it is, the more self-absorbed it is and ultimately cancels itself out. They are lucid and insanely mysterious, just like the current mood of the subject. This psychic state is set up, as much as it takes place unconsciously and automatically. He withdraws into himself, extremely satisfied with what he experiences, but he is not blubbering while thinking that he is talking to himself. He does not address others absently, filled with mystical and selfish malice. While he communicates duplicitously and self-obsessed with the people around him, he does not do so in the spirit of shamanic rituals, he does not speak incoherently and intermittently, at times demonically and sarcastically. Before establishing the ambiguous connection with the environment, the subject sends interactive signals to it. He does this in order to subtly emphasize what he is doing. At the same moment, he is perfidiously awake, his eyes glinting wickedly, radiating a sense of mysterious triumph. All these rituals are refined and subtle. Others do not know whether the subject is preparing to communicate, or has already begun to communicate. They are irritatingly obvious, but others cannot prove that they are actually happening at the given time. All the while, the subject is on the verge of starting to talk to himself as he anticipates symbolic communication with others and ominously involves them in it. But this never happens. The entire interaction is concluded in the symbolism of these processes. The subject gives the impression that at any moment he will break the framework and do something scandalous and unpredictable while at the same time, he never feels the need to break it, or to behave arrogantly. He dresses in the subtle spirit of arrogance, but never practices it explicite.
In fact, while connecting the environment and others to himself intentionally and symbolically-interactionally, he finds himself in a state of self-awareness that the ancient Greeks called νιδιoτεληζ, or a self that lacks itself.
While in a state of catatonic exaltation, both the subject himself and the witnesses to his behavior are semi-present. He mixes them and himself into the atmosphere he creates with his mood and demeanor. He invokes his triumph while piercing with his spirit their, as he sees it, selfsames conscious of their misery. At the same time, he focuses entirely on them in order to borrow their self-awareness and self-reflection, travestying it, toying with it, mocking it, and returning it to them, humiliated and dishonored. His shadow looms over them to instill additional fear. In this way, his self-reflection and self-consciousness get dirty. He experiences himself as a presence whose self-reflective self-consciousness is clouded, but executes his duties sharply. If nothing else, self-awareness gets the most out of the situation, all the benefits of what is happening are channeled and poured into it. Pure pleasure and a sense of exaltation symbolize self-awareness and the subject who experiences with understanding his privileged state and its unusual manifestations. The subject understands the processes pre-reflectively. He moves them into the obscured eye of pre-reflection, tastes them and squeezes them until he is satiated. He cannot clearly demarcate the state he is in, but he pre-reflexively encompasses all its moments, understands them relatively, and experiences the relative understanding with absolute awareness of the meaning it contains.
How the subject experiences the process can be described as follows. His subconscious becomes hyperactive, it brings to the surface meanings that hint at, but do not show the whole picture of things. The process is transformed into an absolute element of self-consciousness, the context of which the subject knows, but cannot interpret, because he himself is caught in the traps of duplicitous affect. In the same way, the subject experiences himself and understands others. Others also cannot resist the process, their self-awareness cannot escape the subjective affect that shapes the situation. Both parties are trapped in the web of νιδιoτεληζ. Either because they focus too much on the objects of interest opposite them, or because they cannot crystallize the situation from the perspective of their position. The transparency of their own formations is called into question as much as the ways in which they experience themselves. They borrow the elementary constitution of self-experience from the subject, but they self-evaluate differently from him. They seem stunned by the subject’s ecstatic self-manifestation, remaining powerless in the face of his unscrupulous self-exaltation. The expression of his behavior sends them signals they cannot ignore. In his perfidious silence and notorious calm, they recognize the voice of pretentious blubbering addressed to them as much as to himself. His behavior speaks to them, sends them subliminal messages, but at one point, it changes its mind and decides to return to its owner and handler. The others think they have escaped its unbearable intrusiveness, when it unexpectedly doubles, sending its double in their direction, to continue its mission, while it itself returns home. This is what any ambiguous behavior that intentionalizes relationships with others looks like. The more it is directed towards others, the more it turns away and moves towards itself, and vice versa. Therefore, this pseudo-communicative form of behavior has two semantic layers just like the melodic mutterings of the shamans.5 The indigenous people do not chant dizzyingly only to empower themselves, for example, to summon spirits, to transform, to heal, or to transport themselves to otherworldly realms, but also when they want to save themselves from a curse, when they ask for forgiveness, to atone for misfortunes that befall them, and to banish haunting premonitions. That’s why, for example, in the third part of the Star Wars series, while the disguised sith lord Sidious proposes a solution to Anakin’s bad premonitions, an opera performance is heard in the background, which is explicitly a shamanic murmur, not a beautiful, piercing and consonant voices. Of course, the subject feeds on the inferiority of others and has no intention of turning pseudo-communication into an expression of his own downfall. His aspirations are eternally youthful and progredient (progressive in the sense of grandiose narcissism), he tries to destroy all the boundaries that prevent him from exaggerating the pathological potentials of pseudo-communication. He is not a tragic devotee of amor culpae, but rather attempts to lucidly eradicate feelings of guilt and inferiority even from the unconscious. He adapts to exaltation in order to procrastinate, to slow down the possibility of falling. On the other hand, while exalted, he accelerates the victory that will spread through time and grow with it, i.e. he aims at the so-called progradative victory. The subject wants to maintain the status quo at all costs in order to prolong the victory. As long as the exaltation lasts, his enemies will be forcibly subdued, they will instinctively bow to him, and victory will shine in the wings of its own glory.
The subject forbids self-reflection from referring to and reminding him of these extravagant pathological moments. The very fact that his self is oriented towards others and is mirrored in their reactions, and even expects with latent fear that others will change their behavior and face the challenge, is a sign of possible defeat. But such a realization is so pervasive and annoying that he tries to rethink the cycles he repeats over and over again. He agrees to continue developing the mechanisms of intuition, just so that he can justify the successful attempt; to challenge others again with his endless glorious achievements. Conscience as a persistent self-referential unit stabs the trembling heart of the subject, forcing him to submit to articulated and progressive perseverations, not in order to feel and show triumph, but in order to truly realize the possibility-of-being and to confirm the new-born ethos. The attempts of conscience to awaken him remind him of the somnambulistic position he practices. He recognizes himself as ανιδιοτεληζ, as a self that lacks itself in a specific way. In this position and state he sees his weaknesses clearly as in the crystal water of underground springs. He equates Ανιδιοτεληζ and its symbolic communicative dynamics with erroneous strategic perseverations.The fact that he reflects himself in others and their reactions in itself portends ruin. What the self lacks is its complete preoccupation with itself and its goals. If the subject succeeds in diverting all attention to the self and its goals, it will nullify the lack and all the phantasmagorical comparisons and activities that it brings with it. He must exempt himself from comparison and relationships. Thus he will completely abolish them, and all potential erroneous perseverations concerning his supremacist position and its tasks. If he reproduces the “stage” experience in imagination, he must distance himself from self-projection and its formations. He must reduce the autoscopic depth to a soulless awareness of having once childishly and foolishly carried out the imperfect phases of personal development, which, according to the level, can do nothing but unethically stimulate the instincts of the man-child.
Initially, the exclusion of oneself from the reproduced stage experience will injure self-reflection. The subject will compare himself to the situation, and as a result, he will panic because he is denying himself a great “gift.” It will hurt the subject to have to detach himself from a situation that offers him extraordinary advantages, privileges him unprecedentedly, and gives him a superhuman advantage. This will disturb his ego, as the ego volumes that were parasitizing on the life-giving juices of the situation will begin to be showered. All the situational, pseudo-behavioral, and pseudo-communicative privileges that sprouted in the field of pre-reflection will disappear in an hour in the subject’s realization that he is deviating from “duty.” Self-reflection will deaden pre-reflection. From self-awareness will flow all feelings of self-satisfaction and all the incidental gains of grandiose narcissism, just as wine leaking from a perforated barrel. The subject barely refrains from reducing himself to the ressentiment type, trying desperately to free himself from his archetypal cocoon that creeps through his body aggressively and uninvited; it infects his nerves with the poison of revenge, malice, and impotence; it injects him with impulses of reckless verbal violence and the need to urgently deal with his opponent, knowing in advance that he will faint from excitement and painful indecision before he has a chance to act courageously. His frustration flows latently and determines his reactions in case of danger and challenges. He is horrified by himself as he sees himself as someone who shows superiority, so he distorts his own initiatives, turning them into a dog’s barking, unprepared to face pain and misfortune. It is not clear whether he is more afraid of his own moves or of the response he will receive.
The awareness of this outcome that is floating in the air completely sobers the subject. He stands firm in the position that he must continue to develop the face-like images, in order to reach the point of narcissistic-domination climax and reversal that are unknown and will allow him to act courageously at all costs. He cannot completely give up the posture he has acquired through his subconscious narcissistic-dominant experience. Therefore, he holds himself superior, but does not provoke his surroundings, although within him smolders a feeling of satisfaction that comes from a successful immanent attempt. The hidden and fragmented connections that built symbolic (i.e. pseudo) communication hang in the air like an unsolved mystery. They were behavioral signs that the subject associated with the environment and with its help transformed them into interactionist symbols. Through them, he emphasized the mysterious connection between his own progress and the successful attempt that exaggerated his being in his own eyes. It was not a concrete challenge intended for concrete Others, but a sublimated message that challenged existence as such. Others were symbolic media of his general attitude and intention. The most insightful mentalist cannot compose a correct picture of a given state of affairs any more than the wisest native can understand the effervescent chants of the shaman. The fragmented speech of the shaman’s mouth and the inexpedient movements of the subjective body cannot be reconstructed and made sense of consistently, because the interpreters lack the order of objects on which these symbolic intentional complexes will leave visible traces. The subject acts as the situation suggests. He does nothing unusual, except that he infects with the spirit of perfidious supremacy all the circumstances he touches and all the atmospheres in which he finds himself. The shaman focuses on himself, while behaving extremely eccentrically. Traces of eccentricity were discernible in the subject’s behavior, but they were overshadowed by the quiet and latent malevolence that pervades his being.
10.
The subject is reminded once again that overconfidence will turn the empathy with a successful attempt into misguided perseveration. His symbolic interactive behavior was nothing more than a model of overconfidence that harbors deadly seismic potentials. Fortunately, the subject recognized and exposed the configuration of mistaken perseveration, that is, the mistaken repetition of a successful attempt. Etymologematic mechanisms could have set the subject to fit their dynamic modes into inappropriate working bodies. He saved himself from that temptation. The favorable consequences are obvious: here he is trying to unravel the secret of the successful immanent attempt. Now, the solipsistic phenomenology of the successful attempt sets the same traps for the subject. He can become so attached to the role of master that he will not be able to cope with the shock prepared by the others and their “behavioral revolution.” Sly calmness will crumble like a house of cards before the onslaught of the expected variable. To his great joy, this obstacle has also been overcome. He saw the pernicious play of the role and its captivating depths. The subject avoided disaster with the help of a conscience that is always intrinsically self-referential, just as the melodious shamanic blabbering takes root in the conscience of ancient spirits and convinces them to show mercy.
For the subject, there is nothing wrong with being Ανιδιοτεληζ; more or less self-less. It is a necessary ontological moment, without which subjective progress is inconceivable. Lack-of-self makes the subject hungry, forces him to go in search of the lost part. But every association that transforms the value of the self, in a certain way, robs it of a part of its own being, turns it into its own substrate, every association needs a “nutritional cell.” The associative value returns to the self and compensates for the lack, only to be immediately torn apart by another similar value with which the subject identifies self-consciousness. Self-consciousness conforms to the value associated with the self. While this is happening, the self is the central reference and foundation of the relationship, but at the same time the relationship between self-consciousness and value overshadows it. In order to calm down, a four-year-old child is lied to that the man knocking on the door is a bad guy who will steal him in a bag. As soon as the guest enters, the child is told that the mysterious knocker has left and that the guest has come after him. The child does not understand that it is not possible for two different people to switch places in such a short period of time and during the same event. It will make the same logical mistake on every subsequent occasion. Something similar happens with the dispositioned self. The relationship between self-consciousness and value takes place in the spirit of its omnipresent appearance, but the self recedes after the subject focuses on the relationship itself. The self is reactualized after the subject attributes value to its actual presence-in-the-world, that is, to the self, and removes it from self-consciousness. But its prominent independence is not maintained for long, because the subject reintegrates into self-consciousness new values related to the self. The self always participates in this relation pre-reflexively. It is homologous to the relation, but from the perspective of actualizations it is in a subordinate position. Value fits into the self, so that the self must yield to the relation of value and self-consciousness before value is attributed to it directly. Self-consciousness conveys value to the self before it temporarily resigns.
The self is an inherently realized entity; it is a core with infinite potential that gathers within itself all aspects of narcissistic-domination life. What has been realized in itself always strives to fit into something else, similar or different from it. Every development has a metonymic dynamic and outcome. In this case, everything always fits into and strives towards the self. Hence, Ανιδιoτεληζ does not pose any problem, regardless of how many times the self will cede symbolic priority to the self-conscious-value relationship. The assumption that the subject loses self-confidence because the self can never find itself and fully embody itself is incorrect. Despite this, the subject embarked on the adventure of narcissistic domination in order to manifest himself in such a way that his self will inevitably merge with the values that the adventure would crown. They will elevate the primordial fullness of the self, because they themselves will be its developed and highly-detailed correlate.
Another favorable point is that neither the etymological mechanisms, nor the causal timing of the successful attempt, are complete “apparatuses”. They must complement each other, so that they create a whole, which can be metonymically connected, or rather, fit conveniently into other complementary structures. The successful attempt lacks structural expressions that would ground its clearly separated trajectories of movement. Etymologematic mechanisms lack the dynamics that establish a standard movement in all directions and allow it to measure, structure and determine them. Instruere followed a strict developmental line, which was due to an internal movement from the outside inwards. The causal time of successful attempt behaved the same, with the difference that it realized its stages cyclically, did not accumulate materials in one central place, but multiplied its own movements within the framework of an intuitive gestalt-experience. In this sense, their schemes followed a serial order, with a unidirectional vector.6 Instructio also had a serial order, but its clarity is lost. The all-round expansion of blocks and their branching increase and integration into other block structures, showed more the general dimensionality of the vectors in the scheme, than the way in which it is structured in and for itself.7 If we bring the perspectives together roughly, we will see that none of these patterns coincides with the others completely. There is always a surplus that prevents their synthetic functionality, but allows them to exist pro-metonymically alongside each other. Given the metonymic nature of all causal processes, the subject does not strive to fit the patterns into each other completely, but conveniently, as much as will help the patterns to work both independently and in accordance with visions of achieving a synthetic goal.
The subject continues to draw conclusions in accordance with the possibility of fitting serial temporal manifestations into the dynamic vectors of etymologematic structures (or mechanisms). For him, causal timing is an input unit with which each dynamic stage in the structure is measured. Dynamic vectors are contextual units. They help temporal patterns to adapt to their pseudo-structural, i.e. incompletely demonstrated work and to express it. Expressions are hidden units that show how input units push to the surface the essential features of contextual units, the scheme of which was previously poorly defined. Thus, causal timing and etymologematic mechanisms establish a memory network,8 according to which they are guided while they sublimate their separate structures metonymically. In doing so, it is not a question of measuring the vector movements in instructio. For example, how long it takes for one experiential-semantic association to connect with another to create a block. Causal timing creates a metric coordinate system, which will delimit the vector movements from one another and will present their diverse, multifaceted and multidirectional trajectory. It will only regulate the principle of branching. As a consequence, it will present in its true light the structure of instructio. It is easier for him to understand instruere, because their dynamics are on the same wavelength. Instructio is problematic because of its advanced intuitive manifestation. Likewise, the subject anticipates metrical interventions of causal timing. They are not and cannot be presented intuitively.
This hypothetical and advanced structuring of patterns is in itself a new successful attempt to reach a result in the realm of pure intuition. It can now be said with certainty that the subject is back on the right path.
The feeling of success can be false. Fortunately, in this case it is credible. It shows that the procedure organized by the subject in the soul exists and follows its intentions. The immanent attempt is not an ephemeral experience. It has its own analogy in pragmatism. Taking an apologetic experimental stance is not just a frozen and quintessential gesture of the scientist. It is a form of communication and dissemination in which the scientist sets out the actions he will take in accordance with his ideal commitments. Such an attitude changes his entire behavior and obsesses him with the need to turn the idea into reality.9 His orientation takes on symbolic manic habits. The pragmatic attempt differs from the attempt with an immanent form only in that it is based on bodily and verbal rituals. Immanent attempt is silent and predisposed sensually. But both are static at the same time dynamic in their own way. The pragmatist attempts by arguing, proving and showing. The subject attempts by vividly anticipating intuitive mechanisms and their forms that are constantly becoming more complicated. In fact, the immanent form of the attempt fits metonymically into the more concrete pragmatic attempt.
This was a genetic introduction to the stages of complication of the attempt. When dealing with each of the three patterns separately, the subject anticipated the systematic connections. All the schemes had their own structures, dynamics and vectors. But their individual manifestation not only made them unconvincing, but also overshadowed their mechanisms. They could not reflect on themselves. They had to find a correlate that would clarify their internal relationships, arrange the connections and clear the relationships. As the subject reexamined the primordial factors of interaction, he created new individual systematic connections, such as the fitting of the serial temporal order into the multifaceted vector dynamics. These individual links united the patterns metonymically with each other. Moreover, they deepened the attempt, revealed a new dimension of it that intensified the penetration of intuition into the soul and consciousness. With this, the subject slowly but surely complicates gradualness, divides, arranges, and distributes it within itself, until it encloses it in a final procedural framework. Given all the metonymic possibilities and connections, procedural frameworks are not as simple as they seem. From this perspective, they thicken and increasingly take on the characteristics of a sense of gradualness. So far, gradualness has systematized itself in the following way. From the feeling of gradualness, etymologematic mechanisms emerged. They had their own imperfectly detailed structural dynamics. Its existence began to develop systematically the feeling of gradualness. The causal temporality contained in the immanent attempt was added to them. This brought light into the etymologematic mechanisms and established new structural dynamics and principles. Thus the sense of agency has become so complicated that its systematic structures leave in the mouth a bitter taste of relativity, inherent in its sensual basis. So far, gradualness has systematized itself in the following way. From the feeling of gradualness, etymologematic mechanisms emerged. They had their own imperfectly detailed structural dynamics. Its existence began to develop systematically the feeling of gradualness. The causal temporality contained in the immanent attempt was added to them. This brought light into the etymologematic mechanisms and established new structural dynamics and principles. Thus, the feeling of gradualness has become so complicated that its systematic structures leave in the mouth a bitter taste of relativity, inherent in its sensory basis. The subject must not complain. Intuition is fertile ground for this. In it, the bitter taste of relativity thrives best, because it presents things as if they were completely absent. If the completely absent, which is present in an extremely reduced symbolic way, is also complex in itself, the agony of the subject will be endless, the agony of the subject will be endless if it does not adopt its nature and embody its intrusive proposals.
Two intuitive actions are synonymous with attempting: groping and improvisation.
The subject negotiates with himself regarding which elements in the field of immanent attempt can be harmonized with each other meaningfully so that their functional synthesis will reflect the development of the attempt as such. This procedure is called groping the possibilities. After the subject has groped the harmonious variants, separated them from the unusable ones, and decided that they are suitable for advancing the attempt, he connects them from various perspectives to see which perspectives will allow them to connect in such a way that their connection will open up to metonymic realities. This is how the subject improvises with the chosen correlates. This two-part segment of the attempt applies to every intuitive procedure. Intuition would not be functional if groping and improvisation were not intrinsic to its operational possibilities. They precondition and predetermine its functionality.
The two-part approach of the intuitive (immanent) attempt is a prototypical procedure, which unites the drive-like, reflexive, instinctive, intentional, volitional, behavioral and action potentials. This approach establishes the gradualism and its procedurally delimited structures. “This is how it happens” – says gradualism. “Because it happens like this you must act in accordance with the way the thing happens” – complements procedure. If the gradualism does not have an answer for the way the thing happens, the procedure will not be able to advise the subject to behave in accordance with the conditions of the thing. The development from gradualism to procedure depends on how successfully groping and improvisation work together. The latter lay the foundations of systematicity, because they are its embryonic manifestations. The two complementary procedures and the attempt as such are identical actants. As attention shifts from embryonic manifestations to systematic possibilities, the attempt will expand and become more complex. However fragile, unreal and arbitrary it may seem, immanent attempt offers approaches that allow the subject to experience the transformation of gradualness into procedure. This transformation is intuitive, but deep enough. It manages to convince him that there is a structure that, through the development of its segments, helps systematicity to differentiate itself within itself.
An attempt would not be an attempt if it had to pay off loans. It is saved from debt in advance if it is genuine. In fact, mistaken perseverations are the only way an attempt can self-organize, self-establish, self-reshape, or reconstitute itself. If we exclude pragmatic finesses, the attempt offers an extremely uncertain and unclear gradualness. If, however, we add finesses to it, it turns into a density of complex procedures. However, gradualness itself turns into the highest experimental challenge. Its purposefulness depends on two layers of activities. On the groping that should help to find the concrete structures. And on the improvisation that helps to conceive their static and dynamic connections. If, these complementary approaches succeed, gradualness will differentiate itself. In the end, it will turn into a coordinate system that will orient the subject. Finally, it will be placed in the procedural class. Such an experimental challenge is dense and disturbing. Ultimately, the two-layered attempt that led to gradualness growing into a procedure should not only be reflected in the procedure. It should surpass itself, turn into a potential that the subject will use as it strives to achieve the norms in the procedure it is encountering for the first time.
To say that the subject is attempting, he does not have to be faced with the procedure he has to fulfill for the first time, nor to be aware of some unfinished accomplishment. The subject empathized with the etymologematic mechanisms and tried to grasp them, regardless of the fact that he knew them in their entirety. He tasted the known, in order to achieve a higher goal. Accordingly, the attempt is not just a force that is used when first facing normative challenges, or when challenging his own temporary accomplishment. It is creative sui generis.
This time things change. The subject is faced with new opportunities, which require more engagement and effort. The etymologematic mechanisms were given to him in advance. He only had to empathize with them and confront his consciousness with the experiences he gains through them. Causal temporalization introduced instrumental novelties and closed the metonymic circle. Now he possesses a completed metonymic phase. That phase revealed to him the potentials of the immanent attempt. Now the attempt has its own structure that needs to be further developed. The subject has been developing it successfully so far.
If anything, the relationship between groping, improvisation, gradualism, and procedure have revealed the nature of immanent attempt. The first two categories are more akin to it, since they operate within the framework of intuition. They extend to concrete instructive structures, help the subject to create or follow them, but transcend material action and are not its visible components. They are forces of intuition that adapt the subject to material instructive circumstances. The second categories, gradualism, and procedure, should in principle reflect concrete instructive structures, and not be identified with intuitive actions. Immanent attempt encompasses all these preconditions and creates a picture of things that excludes none of them.
11.
With this, the subject exhausts the knowledge he acquires about the nature of the immanent attempt. But his intuitive activities do not stop there. Whenever he tries to do something for the first time, that is, to imagine some useful activity and the procedure is not schematically depicted, the subject imagines an a priori pattern. He has never tried the pattern in practice, nor does he know whether it will describe theoretical states, ways of constructive action or present practically applicable contents. It is a kind of prototypical structure of a formless system, an archetype that mistakenly believes that it has been embodied in a model, an phenomenon-without-appearance that persistently claims to be an phenomenon-with-appearance. If the idea of a plan triggered etymologematic mechanisms, the idea of a prototypical structure encapsulates all possible outcomes of the intuitive experimental attempt. Etymologematic mechanisms were a finished product that the subject tried to master by apparently preparing plans. The a priori pattern of the attempt is an open systematic challenge to be converted into an expedient system of intuitive and imaginative, i.e. inconstructive procedures.
At the same time, the subject faced two intuitive realities. He witnessed the closure of the first metonymic phase and produced laws of correlative union. The subject was left alone with the deepened immanent attempt. He feels that he has time to think about how he will constitute future actions, how he will organize them into a system, and how he will discover additional approaches that will perfect the principle of connection and the connections themselves. In other words, he is ready to differentiate the gradualness to the end and create coherent procedural syntheses. In the meantime, the subject feels a deep emptiness and believes that the psychomental impasse is playing with his hope. The a priori, formless and seemingly purposeful pattern is a pure modular approach, just like the anticipated plan. But as much as it encourages the subject to think about the complex set of actions that he will use to self-progress, it was an empty feeling of readiness to solve problems, which does not even know what actions he is dealing with. Its ambiguous affective impact matches the impact of the plan. The plan inspires the subject to be ready for action. The a priori pattern encourages him to grapple with possible dynamic and structural challenges. Thus, the subject approaches the object of interest, i.e. the ability to form face-like images, from two general angles. They are incomplete and phallic more than other intuitive actants, because they have a general function. Everything in the intuitive field manifests itself generally, however specific it may be in itself. But generalization that contains no particular specifics stands closest to immediate intuition.
The subject elevates the ability to shape arbitrary face-like images at the object level. This is justified by all the mechanical progressions he has experienced in his own soul. The subject thinks machinally about the features of this sublime image-centric procedure. This is a first approach that says nothing about the sublime procedure. The convolutional memories of supremacy speak more for her than the hitherto considered mechanisms of intuition. He could observe them mechanically in advance and examine them in detail, because they were not pure objects. The subject must perceive intuitive wholes purely. He cannot transform pure introspection into an act of observation and consideration. From this perspective, the mechanisms of perception decline. Instead of pure introspection constituting itself as observation, and then as consideration, it is reduced to an anticipation that penetrates the deepest specifications of each objectivity, but cannot show their face. In our table of categories, consideration is not an acquaintance with the shape of the object, but an attempt to detect the semantic depth in their immediate expressions. Likewise, observation is not perception of the way in which the object functions and behaves. Observation is a basic reflexive unit, which allows the subject to deepen perception. It combines with consideration. So after helping the subject to perceive the value impregnated in the form, or to encompass several such forms and values at once, proactive pure perception receives content for further processing, content that its two previous modes have already begun to realize. In fact, this procedure is central quality of the attempt to transform experiences into hypnagogic objects, and for hypnagogic objects to progress and organize themselves in accordance with the assumed meaning.
It splashes the subject with the fresh air of changes from an intuitive to a visuogenic (and by implication imaginative) nature. Each intuitive approach builds on the previous one, or incorporates it into its advanced activity. All together, they are invariant and inverting procedures that teleologize the universal function of intuition. The more such approaches the subject adopts, the greater his creative interest in the object, in arbitrary shaping, increases. He has enough coherent and mutually delimited mechanisms and mechanisms delimited within themselves to understand how the gradualness from a dense core of systematic processes stretches and structurally modifies its imperceptible, folded-in-itself and chaotic form. The subject learned to compose the orderliness in the most difficult way: by taking apart the gestalt states and arranging them in an inextricable procedural synthesis. He managed to transform the purely homogeneous content into a coherent intuitive structure. With each dissection and clear demarcation of the intuitive approaches and procedures, the subject began to experience and recognize how their determining tissue was structured. He became accustomed to the general intuitive manifestation that generalizes everything, as the human eye adapts to the barleys that surrounds it. The structural possibilities of intuition and the flexible mechanisms of etymologemes were organized transcendences that revealed gradualness as their primordial mode. They began to intertwine differentially and functionally separate from each other to create a dynamic schematic pattern that would stimulate visuogenic processes. In doing so, they solidified the phenomenal presence of gradualness, which had previously been relatively grounded in the sense of gradualness.
Graduality was the arbitrary core of systematic changes and aspirations towards change, which prompted the subject to arbitrarily approach intuition. At first, the subject tries to learn the secrets of intuition as quickly as possible through this arbitrary approach. But after he understood how hard a nut he was dealing with, he changed his strategy. He no longer tried to penetrate its secrets arbitrarily in the hope of someday achieving the first goal. He changed the course of perseveration. He began to penetrate intuition anew and arbitrarily in order to create an experimental, improvisational and tangible atmosphere. Thus he became aware that etymologemes play a fundamental role in the apparatus of intuition. But the subject did not know the texture of the atmosphere he created. He will begin to understand the texture after he has acquired an idea of the function and essence of the immanent attempt. From this point of view, his initial arbitrary penetrating attempts are instinctive, as much as his knowledge of the texture. Immanent attempt clarifies things in the field of attempting, just as involutive intuitive structures shape the skeleton of gradualness.
Each complementary segment of the intuitive mechanisms draws boundaries of coincidence (how much things can work together) and predetermines possibilities of composition (how things will enter into functional interaction). In this way, the segments build a general representation of acts that allow for the formation of an appropriate structural unity that will have a universal functional body. Graduality has a secondary meaning. It depends on this model of understanding the structural relationships of the segments. Its meaning relativizes gradualness and returns it to the beginning, when it was a deeply suggestive relative feeling.
Often, coherent structural distributions perfectly reflect gradation and its stages. They form labor relationships. Each relational correlate is at a functional distance that allows it to assert its coherent position. A correlate occupies a plausible coherent position if its distance is such that it will allow it to be properly related to other correlates. If the relational synthesis of the correlates shows results, we say that they are complementary, that they actually belong to each other. This automatically means that the correlates have taken the correct coherent positions and are placed at an ideal distance. In that sense, they are consistent. Such practical distinctions are lacking in intuition. They are its Achilles heel. In doing so, the correlates and their connections embody the perspectives of the objective procedure. Each perspective belongs to the gradualism as much as it belongs to the procedure. The difference is that, from the point of view of gradualism, labor relations are formal structures that are divided into dynamic acts. In contrast, for procedure labor relations are dynamic acts that form a formal structure.
However, the metonymic, and one might even say open systemic nature, does not dissolve mechanisms, but modifies them in accordance with more ambitious teleological goals. Graduality is perfect to the extent that it fits into complete metonymic sequences. Its perfection is susceptible to re-dimensioning. But there are two re-dimensionings. One saves its perfection, and the other completely abolishes it, until it produces a product that will fit metonymically into the previous sequences. By this we mean the following. If graduality encompasses the structures of individual mechanism, or encompasses two or more mechanisms that interpenetrate each other functionally, it preserves perfection. It saves perfection because it is reflected in mechanisms and in connections between mechanical blocks that lack nothing in a functional sense. But if a mechanism begins to emerge whose construction is susceptible to arbitrary processes, to experiments that start from scratch, graduality loses orientation. In ideal and intuitive sense of the word, it is an original reference point. In the ideal and intuitive sense of the word, it is an original reference point. But in the sense of its adaptable nature, it is as subject to experimental verification as the “newly composed” mechanism. It submits to the rules that the subject creates in order to build the mechanism. Moreover, it is powerless before the functional stages of the mechanism that are not prepared. In other words, the subject creates a complete guide while following its conceived stages. In doing so, it conceives the gradualness at the same time.
While creating a guideline, the subject must take into account its normative layers. First, he must create rules of design. These are concluded in the following question: what categories will best describe and compose the desired synthesis? After that, he must devise ways of materialization, or to put it in his own words and in its own language: “Having chosen these categories, how shall I arrange them so that they can lay the foundations of the hierarchy without which a credible synthesis is impossible?” Having mastered this challenge, he must ask himself what objective role the materialized synthesis can play. Finally, he must show the role and its functional nature in action. This scheme reveals the internal status of the norm. By default, a norm is a principle of imposed action. In order to act, the subject must know how to do what he must do, and even, this is inevitable, understand that he must realize this “how” and constantly repeat it on the appropriate occasion. The norm seizes the rule. The rule illuminates the norm in the most terrible light. Obligation enslaves the notification and turns the warning into a scarecrow, into a double of his own sadistic urges. The norm does not command the subject to find his way in the practical space and to carry out practical initiatives with its help. It holds the rule hostage, exaggerates and forces it, seats it on the throne of command in order to manipulate it comfortably. The normative layers have shown how a normative ideal is woven into the need to devise a guideline. It intertwines with material and mental actions; It is imposed on actions that complement and replace each other causally, transforming from logical to practical.
The normative ideal addresses disoriented and problematic behavior. Its semantic code in the case we have described coincides with the initiatives of intuition, since it gives the subject a guideline that advances its function: it shows him what general steps he should take to get out of the intentionalized semantic fog. This frees the subject from formless contexts in coordination with intuition. In contrast to it, gradualism presupposes potential structural configurations. It is, first of all, a feeling that helps him to assume the acts he should carry out before he even knows them, and most of all, because he cannot see them. Such is the intuitive function of gradualism. After all, because of intuition, gradualism is initially just a feeling. The semantically presented normative ideal helps gradualism to become familiar with modes that are intuitive, but differ from its pure appearances and anticipations. The semantic code transforms intuition from pure to signified. The more the subject lags behind the normative ideal, the more graduations it will achieve. A normative ideal is a trajectory of general rules that determine the degree of systematic progress. Our subject lacks semantic representation, he has only the etymologematic mechanisms of intuition and the immanent attempt that teleologizes them with the help of causal tense. He is horrified at having to drag himself painfully through the sticky mire of metonymic possibilities that presuppose successive and consistent structures.
12.
The subject sits with the metonymic phase in the impasse he has organized for himself and does not know what to do. Etymologematic mechanisms are no longer inert complexes, but flexible structures whose trajectories can be schematized in time. Regardless of whether the trajectories are unidirectional and rectilinear (again as in instruere) or branched and bidirectional traffic (again as in instructio). These mechanisms closed in on themselves. The immanent attempt that perfected them through its essence of manifestation remained open. No one announced that it had self-teleologized. We have shown the limits of its nature. But this does not mean that its functions do not develop on the basis of the exhausted nature. The features of its nature were the following: 1) it organized immanently the systematic qualities that were inherent exclusively to intuition (feeling and improvisation) and the systematic qualities inherent in expressed instructional structures (graduality and procedure); 2) it was an attitude that contained within itself forms of experimental action, regardless of whether the attitude presupposed material or intuitive experiments. Empiricism as an experimental category refers to the material experiment (if it includes concrete instructions and concrete potential structures), but also to the intuitive experiment (if its object of interest is intelligible visualizations). The immanent attempt must go out of the territory of intuition together with intuition, to try out their potentials, first of all in the visuogenic sphere, and then in the spheres of meaning that originate from its organized hypnagogic forms. Moreover, further proof that the development of functions and operational powers extends the self-same nature is intuition. It develops mechanically within itself without losing the predominant characteristic of pure and profound anticipation, full of formless cognitions. Moreover, intuition incorporates into all other transcendental spheres its mechanisms, that is, its nature.
The complete etymologematic mechanisms form a metonymic phase. It is a kind of ideal guide, since it encompasses and structures the anticipation. It is also a formless content in the sense that it has no clearly demarcated empirical structure. We describe the intuitive dynamics of etymologematic mechanisms linguistically. We try to represent them as empirically as possible. But the impression left by their structures does not coincide with the original empirical products, despite the fact that they proceed according to some rational regularity. The immanently structured anticipation is sublimated to the extent that the mechanisms infect the subject with the teleological impression. This state suffocates him. What next?
The open possibilities of the immanent attempt free the metonymic phase from the vicious circle. But it is not alone in breaking down the cycloid metonymic phase, i.e. the phase that revolves self-sufficiently, or forcibly, in a circle. Etymologematic mechanisms are not as complete as they seem. They favor not only the development of the attempt, but also the etymology that will reveal potentials that were considered to be completely exhausted.
The subject imagines them as a dynamic structure. Structural moments are the trajectories, the scheme of branching entities, the paths along which they can move and the directions they are allowed to follow. Dynamic moments are the manner of cooperation, the orientations of entities in space from moment to moment and the directions they choose at a given time. The former are coordinated vectors that show entities the limits and possibilities. The latter are potential serial movements in which the possibilities are embodied and the limits are shown. The current picture of the states that extends over time shows how coordinated vectors are configured until they form a complex of serial movements. And vice versa: how potential serial movements can compose a formation of vectors that will manifest themselves in a coordinated manner in a specific and framed way. Causal timing, assumed as a series of diverse, measured, and organized vector changes, binds etymologematic mechanisms. There are other similar and synthetic mechanisms related to the binding of visual contents. In fact, they provide one of the key ways in which the subject will later begin to organize the mixture of hypnagogic forms. Specifically, they are simultaneous aspects of intuition and imagination that help form hypnagogic contents. It is not bad to step out of the schedule and compare them with the etymologematic mechanisms of intuition.
There are four stages of binding that relate to and encompass the visual attributes of objects.10 The first stage is a formation of attentional mechanisms that operate serially to organize and synthesize the visual information that comes to them from reality, or arises from anticipation. This stage is followed by the next model of binding attention. It is a primordial scheme that modifies and adapts to visual elements in order to unite and organize them within its own reminiscence experience. The primordial schema is multi-aspectual and resizes itself quickly according to the aspects it needs.
Apparently, both stages contain constitutions that subordinate visual attributes to their own organizational experiences. But if we think about it better, attention mechanisms in the formation cooperate experimentally with each other and access visual attributes experimentally. On the other hand, the primordial scheme contains its own experience to which it subordinates visual elements. It accesses visual elements strategically. First, it acquires them by adapting to their essences. This helps her to immediately fit them more easily into the experience she has in visual organizations that is most appropriate for their actual associative grouping. The strategic approach is better thought out than the experimental one. The experimental approach is, in a way, incomprehensibly naive, although it presupposes collective operational endeavors.
The second stage and its attentional model (or schema) have a predetermined modular configuration. It contains many solutions, but it approaches visual elements in a one-dimensional strategic way. This does not mean that it makes perseverative errors. Its diverse solutions compensate for its monotonous perseveration. In this sense, the second stage is strategically predetermined, although experience in visual organizations gives it great internal powers. Experience gives it its powers after it has enclosed the visual elements in its territory. A similar fate to the second model of binding attention is shared by instruere. Its mechanism was extremely simple and had an easily understandable purpose. But the materials that pure experiences and pure meanings deposit in the center can be inexhaustible. The primordial scheme is simple at first glance, or rather until the visual elements begin to confront its aspects and operational modes. What brings them together with instruere is the simple strategic approach, not the way it binds the elements to each other.
The formation of attentional mechanisms operates serially, so that some mechanisms are replaced and supplemented by others depending on intuitive approaches and chaotic visual groupings. This point is a fundamental aspect of predetermination that concerns their synthetic work. The dependence of correlates in the relationship is mutual. Synthetic action completely depends on the way in which visual attributes are manifested. The manifestation of visual attributes turns into a means that synthetic action uses for its own purposes. Instructio branches out arbitrarily, and its branching patterns are as inscrutable as the tense correlation between the mechanical formations of attention and the arbitrary groupings of visual attributes. The picture of things in the compared mechanisms is not so complex in the sense of the description that needs to be given. But what is hidden in the description grinds the bones of the mind.
The subject is introduced to two new mechanisms. One has a strategic, the other an experimental approach; one is a formation composed of several inter-operating sub-mechanisms, the other is a primordial scheme containing several aspects that have been transformed into instrumental experiences. Both mechanisms involve visual elements. This means that the dorsal attentional form is directly involved in their work. But the way the mechanisms work and the mechanisms themselves as such have an intuitive (or from the perspective of the mind, abstract) structure. Accordingly, ventral attention is equally involved in the process. The two attentions cooperate from the inside, creating conditions for empirical binding, reshaping and organizing of visualizations.
Immanent attempt and causal timing intervened in the relationship of etymologematic mechanisms to reveal the primordial structural order. Etymologematic mechanisms were inexhaustible, not disorderly. A constant that deepens the apparent structural states also permeates the relationship between the mechanisms of attention that bind visual things to each other. These are: the topological predispositions of visual attributes and the predetermined way of working of attentional mechanisms. The primordial scheme does not deal so much with arbitrary groupings of visual attributes as it selects “constructive” visual elements from the general associative space. It resembles a man who gathers wild fruits from mountain trees. The scheme brings experiences together (spatial metaphors are fully welcome here) in order to be able to manipulate them. A prerequisite for this is to rise to their level. Formations of attentional sub-mechanisms suddenly confront entire groupings. Therefore, their cooperation is multi-perspective, multi-dimensional and alive while the “collision” is taking place. This mechanism is reminiscent of the beekeeper who bravely pierces the cloud of living insects with his protected body. If we keep this parallel in mind, we will more easily understand why the formation coordinates its activities in accordance with the situation on the ground and the actual mobilizations of visual attributes. It seems that the imagination mobilizes the attributes technically so that intuition can organize them according to the ideas of the mind. Finally, the operational potentials of attentional mechanisms and positional aspects of visual attributes show how: a) the mechanism with primordial and multi-aspectual schema is based on convergences, and b) the mechanism with serial and sub-mechanical formations is based on consolidations.11
So far, the mechanical synthesis of etymologemes is perfect. There are no cracks in the whole. The subject has come to know mechanisms that become structurally transparent according to a formula similar to the one they underwent. But can everything really be so ideal? Are there things that are completely ideal? Something must have escaped the subject’s notice. If he is smart, he should believe that a miscalculated perseveration has occurred, and rejoice if he finds it. Only that can get him out of the vicious circle of the metonymic phase. In fact, if the circle is vicious, it means that there are no more phases, and teleological metonymy is a vulgar myth. Cycloidity beats everything.
Intuition is a wave-like movement of the soul. It sharpens like the waves after they come close to the shore to overturn the smallest detail, even though it knows it is factually immutable. We need even less doubt its powerful skepticism, now that the subject is working on it in its own laboratory and with its own instruments. She is enjoying the operation being performed on her. It does not sabotage the subject, but rather helps him brutally. So, the subject found the miscaclulation. Instruere does not coincide at all with instructio, neither structurally nor dynamically. Accordingly, the ideal representation of the synthesis of mechanisms is founded on a catastrophic lie. The root of the synthesis is not only problematic, but threatens to ruin all previous efforts. Causal temporalization applied to each mechanism separately. It fitted into the mechanisms. But it did not help them establish a functional synthesis. It made flexible dynamic structures whose inert basis lacked derivatives.
This state of affairs is not strange if we know the theory of general systems. Every system is composed of self-dynamic structures. Its internal parameters are reflected in networked coordinate centers and schemes that contain serial, vector and time-metric qualities. Every self-dynamic system structure performs functions composed of internal parameters by operationalizing them, manipulating them to achieve sectoral system results. These parameters are functional whenever they form a synthesis that adapts them for action. They are operational if the synthesis that adapts them for action shows results. These self-dynamic structures of the system connect with other sectors or with the general system configuration, formally, only to support the work of the centers with which they are connected, or to establish together with them a higher functional synthesis. Several self-dynamic structures connect to establish autopoietic control over the system and to teleologize it through repetitions of synthetic operations.12 The most important thing for us is that self-dynamic structures are not connected functionally, but formally, and yet, they manage to create conditions for new functional syntheses and impose themselves as drivers of their activity without which it would be impossible.
The constant transmission of experiences and meanings in instruere takes place serially, that is, periodically, with pauses and waves; then, each act of receiving and transmitting occurs at a certain time and has a certain direction, standard, arbitrary, or fixed in a given time, i.e. it is time-metric and vectorial. This picture of things shows parameters united in an active coordinate network, which takes place self-dynamically. In order not to repeat ourselves, we will only say that this same scheme of complex systems is fully incorporated in instructio. Branching, forming blocks, merging into new wholes – all are sustainable and representative in the sense of the class of parameters instrumentalized above. The collection and exchange of experiences and meanings is the basic mechanism on which all advanced intuitive activity is based. But the accumulated materials of pure experiences and pure meanings are developed, organized and shared, after the subject has completed the primordial mechanical process of accumulation. Or if he has to return to the process of accumulation, he stops as long as necessary the activity of the actual mechanical process, of instructio. Thus, instruere and instructio cooperate just as experiences and meanings do. But whatever their relationship, they are self-dynamic structures, even subsystems of intuition, cut off from each other. They are formally-transferentially related because they simply exchange pure experiences and pure meanings. It can therefore be said that instruere and instructio are functionally related in a relative way. But their operational wholes are completely different, despite the fact that these self-dynamic entities exchange common contents. Exchange is not an operational procedure. It is a simple and smooth flow that aims to support self-dynamic processes. We do not call this procedure operational, but functional because it is simple and spontaneous. If it had a greater practical significance, the procedure would have been transformed into an operational element. What etymologematic mechanisms do within the framework of self-dynamics is an operational effort composed of diverse and numerous, or numerous and uniform, goals.
The subject has been trapped in intuition for too long, obsessively devouring it, to be satisfied with the argument that it is enough for self-dynamic structures to form a flowing network that controls and establishes the work of instructio and instruere. He wants their self-dynamic structures to penetrate one another more deeply, even if such penetration is symbolic and illustrative. He has his own vision of the network of intuitive structures and dynamics. It should not only be flowing and making simple multidirectional transfers. Its versatile trajectory flow should be constituted not only by simplified functional syntheses, but also by such syntheses that will become the result of serious systemic interpenetration. In addition to being self-dynamic, etymologematic mechanisms should open new channels that will restructure the self-dynamic base and open it to complex functional interactions. Ultimately, let the self-dynamic wholes remain intact and self-sufficient. Let ways of cooperation be found that will impregnate the mechanisms even more deeply into the common intuitive system.
13.
But the subject will not create new channels. It will deepen the formal mechanism of inter-etymologematic exchange, by describing their self-dynamic structures from a new perspective. That description will be illustrative-symbolic exactly as the subject assumed. This time, the subject will personally compare solitude and its intentional aspirations with the deepened mechanisms of exchange and the enriched separate etymologematic dynamics. Thus, it will again step back from the current phases of the ideal guidance of intuition, will further delimit the structures and intuitive gradualness, and will complicate the structure of the immanent attempt. The step forward itself, together with the contents that it will materialize, will be part of the independent dynamics of the immanent attempt and will introduce the attempt into the state of metonymic progression. The step forward will be an intense moment of the general metonymic progress. If the subject fulfills his obligations consistently, he will keep the operational covenant of the general systems. Namely, through self-observation it will initiate involutive systemic processes that will establish operational schemes and orders. The system of intuition will develop, accumulate and transform the environment into its own involutive constitutions on their foundations.13 If the mechanical potentials of etymologemes are the external environment, then the subject will need to insert the potentials metonymically and process them gradually through self-referential comparison. Thus they will become part of the progressive attempt, which spreads immanently in the intuitive field.
The subject has spread the mechanical influence of intuition so much that gradualness has turned into a simple signified, and mechanical structures into a purposeful signifier on which all life-giving progress depends. The subject develops in step with intuition. Every, even the smallest change flows into his self-referential consciousness and informs him of his own movements. He feels the sweet whip of masterly responsibilities on his back every time he moves from a dead point. Every forward movement forces him to push himself even harder. Intuitive work is dirty and risky, but he never leaves in someone else’s hands the opportunity to build a system of actions that he considers perfect in themselves because they are intuitive, even when they are on lower metonymic paths. No matter how backward the intuitive structure is, it always threatens to close in on itself and turn into a self-sufficient system. In this sense, metonymic differences mean nothing. In whatever phase of building or following the instructions, the subject forgets that it is a perfect structure with additional superstructures, and solipsizes it in its own perfection. But this is only a temporary feeling, which, as we have said, cruelly whips him and forces him to constantly surpass himself while overcoming intuitive challenges. The subject transformed into an a priori scheme this constellation of the need for constant progress oriented towards psychomental states. The self-referential elements of the scheme filled its a priori form with a content whose concreteness could be anticipated. The mechanical potentialities were not condensed in the a priori form. The present a priori form is freed from the phantasmagoria of formlessness, despite the fact that the concreteness it represents has no obvious empirical-practical constitution. In this respect, even causal temporalization did not change anything. The pure a priori form separated the immanent plan and the ideal instruction as much as it gave them the opportunity to connect. Here it is the product of the sense of differentiation of gradualness. Accordingly, the a priori and self-referential scheme is transformed into an approximate model, that is, into a model that represents all the individual mechanisms of the instruction in general. Until now, the subject did not openly introduce self-referential consciousness into the process, it attended latently and latently connected, or identified, the processes with itself. It is by its nature fixed on processes as much as it represents the self. Its attention is constantly divergent. Only its actualization can show in its true light the subjective value of intuitive actions. It reinforces the feeling of greatness and strengthens the power that is increasingly objectified, slowly turning into a transparent subjective object. The serious intuitive organization and its sui generis creative potentials deepen the body rituals. The subject experiences the mechanisms of intuition as pillars of fire that fearlessly stand in the way of any threat and challenge. This symbolic representation encourages the narcissistic-dominant posture because it is a symbol of the unyielding behavior that is at the root of the narcissistic-dominant habitus.
Self-referential consciousness is consciousness because it orients itself towards the other. Moreover, consciousness is self-referential because it always connects the other with the self. This is the principium individuationis of νιδιοτεληζ. Previously, the self was lacking itself positionally in an existential sense, now it is lacking reflexively and only in itself. Among other, this is the initial point of self-observation. This self-reflexive process is all the more self-observant because the other is part of subjectivity, not something opposite to it. The subject imagines intuitive contents and events as if they were happening outside. He transgresses them artificially and conveniently, so that he can manipulate them better. But as quasi-projections, they are part of the subjectivity that observes itself consciously, they complement it and reduces their factors to it. With this in mind, the subject addresses instruere from a symbolic-illustrative perspective.
The self-dynamics inherent in the two fundamental intuitive mechanisms are encoded and impregnated in the first part of Harry Potter, called The Philosopher’s Stone. The first challenge with the flying keys hides the additional perspectival secrets of instruere. The second challenge, the eerily realistic chess game, embodies the ideas that build on instructio. In both cases, self-referential awareness will play a foundational role, since this stage of the intuitive process is characterized as self-observational. After we have elaborated on these perspectives, we will explain in detail why and how symbolically represented self-dynamics (the representation “self” emphasizes the independence of the dynamics) deepen the formal exchange and transform it into a dynamic structure of a higher order. We will describe each challenge in its rough form before we engage in its symbolic plows.
Harry and his company find themselves in a room full of flying keys. Only one is special. They must find it in the gray cloud of dense swarms. Such a key is the oldest one with a broken wing that flies poorly. Only he can help the challenged escape from the empty stone tower that is full of keys like a hive in which seemingly harmless drones live. The old key, the only one that can open the door that leads to the next challenge. Harry will miraculously notice the special one and will soar up on the flying broomstick to catch it. The key will not resist him. Therefore, Harry will easily grab it in his hands. At the same moment, the other keys will change their “mental frame”, they will become enraged and from peaceful and disinterested objects-tools floating in space, they will turn into enraged hornets whose nest has been threatened. As Harry approached the key, amazed by its strange anthropomorphic appearance, the keys flew floating and calmly in a vortex formation. They blurred the space and hid the special key in the two-faced thicket. After Harry dares to do the most dangerous thing, they will restructure their positions. They will mobilize and redeploy, rushing at Harry to stab him like a dangerous ocean wave and a sharp threatening tongue. The company will manage to open the door with the special key and get out of the vespiary, before they become a living target filled with arrows. The furious and undamaged keys will blindly pour all their anger on the door that slammed before stabbing their victims.
The high tower full of flying keys is the soul. The wavy whole that the keys with their moving bodies compose is intuition and its ability to float, rise and fall. In a word, the wavy structure, or formation, is a substantial pose that can be modeled at will and depending on the desires of the subject. Every metonymic transition leaves such an impression, for example, the transition from a pure to a hypnagogic quasi-image is such. The deeper the movements of intuition, the stronger the anticipation will influence the subject. This vortex composed of object-tools is a dynamic scale that represents the intense movements of intuition.
Next, the flying keys hypothetically open certain doors. These are pure experiences, which if the subject takes, that is, if he collects them, he will be faced with pure meanings. The doors and what is hidden behind them represent the pure meanings. The subject does not know what doors he will open and what is behind them. He similarly contemplates the pure meanings. The very assumption that there is something that can be discovered and has a relatively known constitution reflects the emergence of pure meanings. Experiences are pure because they contain pure meanings, just as keys open doors hypothetically because we assume that there are as many doors as there are keys. What is to be seen in the world of doors and keys, is to be recognized in the world of experiences and meanings. So dense is this anticipation of truth that it itself becomes a kind of truth.
The keys have wings. They move arbitrarily, synchronously and latently in space. This means that every experience and the meaning implied in it have concrete and potential paths of movement. Concrete paths are relative until the subject begins to give direction to the experiences. At this point, the meanings are equivocal with the experiences, as the keys associate with the doors and their contents, regardless of their absence in quantity. The meanings are qualitatively impregnated in the experiences, and the doors and their contents exist identically in the keys. In this way, the experiences and meanings fill the intuition and form its energetic body. Experiences and meanings are symbols of the roadmap. They represent potentials that can be organized in accordance with another coordinating force. They are part of the roadmap but are not its driving center. The center of decisions is composed of the mechanisms that are inherent to intuition and are given in advance by it, and the immanent attempts that mobilize both the mechanisms and their derivatives: pure experiences and pure meanings. Therefore, the flying of the keys in a vortex cannot be explained otherwise than in this a priori pseudo-systemic way. Representations of magical actions are nothing but a vivid double of the a priori pseudo-system. Intuition derives its greatest symbolic benefit precisely from such representations. It connects, mixes, identifies and immanentizes the world of magic, the world of systems and their dynamic structures. It shows how powerful an affect intuition is today and how great its subliminal influence on creative consciousness is.
The movements of each key separately have nothing in common with either a sense of gradualness or open systematic attempts. It is pure potentiality that contains within itself all the genetic predispositions for perfect and above-average development. But if the subject does not stand for the originality of pure meanings and does not invest himself fully in the positive transmogrification of pure experiences, they will remain pathetic little crafts that bore the consciousness for good reason, but miss the opportunity to become something special. So, they can turn into expedient procedures and comprehensive approaches, only if they follow the genetic path correctly with the help of the subject. On the other hand, the general movement of the vortex of flying keys represents only pure experiences that coexist dynamically, perfectly synchronized, but without being really, that is, substantially connected to each other. The vortex implies pure meanings, but the meanings are suppressed and do not yet play any special role. Regardless of whether feelings give rise to states of consciousness, or states of consciousness gradually ignite feelings, the first thing the subject confronts when trying to form a face-like image in the soul is experiences and their chaotic topo-sphere. After that, he can choose (if circumstances allow) how he will approach the experiences: whether he will attentionally synchronize them or attentionally converge them. Most often, there is only one objective causal line: the subject must first converge them, gather them into one field, so that he can synchronize them, that is, arrange them as he considers most appropriate. If they are given to him at once, or he collects them at once, which is less common, he immediately synchronizes them. Or if they are given to him in synchronic form, he brings them even closer together in order to notice and distinguish their differences. Thus, the subject sets the beginning of instruere. The prickly and misty vortex is first quasi-formation of instruere that symbolizes the adventure of experiences, before they begin to travel from the transcendent field of intuition and anticipations towards consciousness and its experimental aspirations.
14.
The subject accumulates experiences in consciousness and in the soul (in feelings). Since there is no concreteness that represents or describes them, the subject perceives experiences pre-reflexively. They persist in consciousness, but as pure entities. The pre-reflexive function of consciousness allows them to persist in consciousness in such a way. For Sartre, consciousness has three dimensions: one consciousness encompasses the relationship between the consciousness that thinks of itself and the consciousness that thinks of the other. The other consciousness thinks of itself while being aware that it also thinks of the other (reflected consciousness). The third consciousness thinks of the other in such a way that it seeks support from the consciousness that thinks of itself (reflective consciousness). This is a self-identical consciousness that reflects on itself in three ways.14 Pre-reflection enters this corpus of reflections of consciousness, along with self-reflection, which we have said is a mode of consciousness that connects the bodily aspect of the self with the material environment and its meaningful dynamics.
From this rough constellation, unusual and useful relationships can be drawn. For example, consciousness that thinks of itself tries to close itself in its immanent center. It tries to avoid prereflective mechanisms, although everything that is pure in consciousness appears through their monocle. While prereflecting, the subject intentionalizes prereflection, uses it as a starting point for finding the concreteness it wants to announce. But if the subject begins to think of consciousness as a solipsistic being-for-itself, it will try to deintentionalize prereflection. It will initiate the process of reflecting consciousness into itself, but it will lose its inductive role, it will become futile and dull the striving for intelligible or visual representation. Consciousness that thinks of itself also removes self-reflection from its field of influence. Everything connected with the external world, and even the body that belongs to it, is considered a superfluous atavism. Here we show the extremely bad side of a consciousness that is aware only of itself. It goes crazy about its catatonic state. There are also more twisted variants of the same consciousness. The subject can devote himself entirely to this consciousness in the following way. He will seize upon the eerie contents of the soul, reality or combined, to imprison them in solipsistic consciousness by “kidnapping” and abusing the consciousness which thinks (or reflects) other things. The solipsistic consciousness will force the consciousness that thinks the other to project the morbid contents for it and into it. The first will identify the contents with its own dark state, and it will empathize with them as if it were their medium in order to increase its ego-volume and feel obscurely significant.
The consciousness that thinks the other must work in the toposphere of the consciousness that thinks itself. But in order to function effectively, the consciousness that thinks the other must stimulate the natural inclinations of pre-reflection. Both have a similar purpose: pre-reflection helps to concretize the pure, and the consciousness that thinks the other wants to reflect the concretized, in order to give the subject useful materials for further processing. Self-reflection deviates slightly from this arrangement. It helps the subject to orient itself in reality and to assess its presence. It is a center in which bodily self-certainty and the reality in which the subject exists are compared. It informs the subject more about the current general circumstance than it aims to transfer the data to the consciousness that thinks the other. But by the very fact that the subject immerses himself in the general circumstance, he hands over specifics to the consciousness that thinks the other. More precisely, he rushes to meet the specifics after sensing that they are at a short distance from it. Without the intelligible activities of consciousness that reflects the other, self-reflection will fail. The former receives signals from the latter and transforms them into meanings. The meanings help the subject correctly articulate the orientations (the same signals that consciousness that reflects the other gets) self-reflection crudely sends him.
We have often repeated that the subject tries to manage the states of consciousness. We do not use this tactic by chance. Reflections of consciousness very rarely arise, persist, and unfold separately from each other. Only a highly developed mind can play with reflections and create intuitive preconditions for the embodiment of what the reflections encapsulate and implement. The subject is aware of these modes of general consciousness at a pre-reflective level. But if he wants to structure their immediate relations, he will immediately have to jump into the abstract realm of the mind. He will immediately be confronted with descriptions that have an immediate semantic form. However, that is not the reason why we have described these (in)consistent reflections. If the subject gets to know their immediate cognitive mechanism as we have described it, he will jump two steps higher in the hierarchical installation of intuition. First, the reflections of consciousness reflect a complex and at the same time subtle state of self-awareness (or self-consciousness which is relatively the same). The consciousness of the Self is different from the way consciousness perceives itself functionally and ontologically. Accordingly, consciousness-in-itself is different from self-consciousness. So if the subject begins to get to know these immediate cognitive mechanisms, he will begin to learn something more about how self-consciousness works. They lead to self-consciousness and self-consciousness constantly consults them. Consequently, the observation of the connections of the reflections of consciousness is a kind of abstract cognitive self-observation. Secondly, since they mention the other in this or that way, they constitute a mechanism in the being of the subject which first notices pure experiences and pure meanings and tries to establish meaningful contact with them, regardless of whether they belong to the same pure experiences or are elements of another experience. In conclusion, knowledge of the reflections of consciousness and their relationships and correlations advances self-observation to the extent that it establishes a primary contact with pure experiences and pure meanings. The latter surround the reflections of consciousness transgressively, which means conditionally and contradictorily.
Thus the subject establishes and opens mechanisms of control and supervision, which govern the flow of pure experiences and pure meanings. Experiences pile up in the subject’s soul as the winged keys crowded the narrow and tall tower. If he wants to progress, in the sense of the necessity to arrange, distribute, organize and regulate purely intuitively experiences and meanings, he must discipline the reflections of consciousness. The consciousness that thinks itself must think itself as the center of all additional activities. The consciousness that thinks the other, in turn, must coordinate with the first consciousness, that is, with the mode of general consciousness, because integral progress depends on the grounding of the first consciousness in the process. The consciousness that thinks the other imposes the other on the consciousness that thinks itself, and thereby automatically grounds it in the process. Ultimately, of course, the consciousness that comprises the synthetic work of the two previous reflections-of-consciousness-in-itself should create the general picture of things. Thus, the subject will not only observe coherent processes within himself, but will feed on the fruits of self-observation. This ecstatic consolidation of the modes of general consciousness, of self-consciousness and of the subject observing himself through the prism of their complex correlations, encourages the subject to cultivate synthetic plans for each pure experience and each pure meaning separately. He deliberately imagines pure perspectives of cooperation that will connect into one intuitive whole the destinies of all associated entities. In this way, the subject will not only strive to collect as many attractive experiences as possible but will also create a cult standard, by which he will measure and select suitable entities and correlates. Harry, like him, curiously walked through the expanse full of winged flying keys and observed each one separately at random, in order to discover the mystery of their miraculous identity. Pure experiences are mysterious and miraculous precisely because they are identical to each other at first glance. Intuition does not “deify” them. It only highlights the fact that a great secret is hidden in the paradoxical sameness and monotony.
It is only at this stage that one sees how the self-dynamic structure of instruere gradually begins to differentiate within itself. Without illustrative symbolism this would not have been possible. No matter how unnaturally this approach may seem to fit into the spirit of standard analysis, it is the only legitimate way to justify the objective.
Harry was reaching for the keys to find the right object-tool in the sea of unified assets. The subject embarks on the adventure of collecting and accumulating experiences with a similar intention. Harry could not avoid many series of false glimpses, just as the subject must also gather experiences that will prove useless and even harmful to the development of the anticipated vision. Misguided perseverance is the vice of every experimental endeavor. Harry searches tirelessly, even restlessly, as if sensing the ominous atmosphere, although he does not give such an impression and is blindly immersed in the wonderous seeking. It reeks of upcoming serious consequences. The apparent clock of panic strikes loudly, disturbingly and warning like a war alarm. The darkness of imminent danger overshadow the wondrous objects-tools and threatens mercantile observation with storm. Every attractive pure experience forces the subject to hypnotically engage with it, but the wondrous moods fade quickly. The late hour, too, has already begun to bore Harry and wake him from sleep. Density that dissolves quantity discourages the subject.
The subject swims in the atmosphere of pure experiences. Harry flies through the infinite heights of the narrow tower surrounded by obscure object-tools. It seems that they have not accumulated the materials they need, but the necessary materials have trapped them in their unlimited pseudo-configurations. The two turn on salient mechanisms without reference to their origin, in order to navigate the chaos they cannot control. They immediately face a series of insurmountable problems. The subject has no insight into how much material he has collected, how much of the collected material he needs, how much he needs to discard, and how much more he will receive. Harry cannot take in the swarm of keys that rises high and moves like a calm whirlwind. The expectation of counting and examining the objects-tools one by one is futile. The possibility of finding what he is looking for by chance is greater, if he even knows what he is looking for. In the context of the latter, neither Harry nor the subject know what to do with what they have. In the first case, spatial concreteness is numerous, identical, and relative, and in the second case, pure things have no concreteness but are densely and fluidly present in the soul. Both are left to believe in the power of intuition, because it is a primary function that exists only to highlight the most significant and distinguish it from everything else. The objective essence of intuition is reduced to its salient function. It coordinates all the individual operations of highlighting the most significant. It is embodied in ventral attention and directs the acts of dorsal attention. Anticipation is a pure movement that acts upon the power of intuition and symbolizes its concrete actions. The feeling of immanent reliability erupts whenever anticipation, read intuition, is on the right path, whenever it has touched the tip of the light-bearing and light-bringing thread.
15.
The most favorable experience brings with it a series of associations, that is, related experiences, which, if they do not pre-form a semantic unity, will at least point to the structural potentials and changes that await them upon further reflection on them. The main experience tends to come closer and unite with other experiences, it intuitively organizes itself around them, and even organizes them through itself. This pure organization in its emergence presupposes approaches and procedures that turn into perspectives of the a priori schema. Also, the organization grounds the feeling of gradualness in the strict striving for a systematic understanding of correlates and correlations and gives it a relative form. If we add this angle of view to the schema, it will acquire three forms. The general pattern will be a) immediate because of its intuitive nature, b) a priori because it has nothing to compare it to psycho-temporally except its paradoxical gestalt-whole, and c) primordial because of the immanent structure that manifests itself as a gestalt-whole. Every general and formless existence inevitably passes through this sieve, whenever the subject unites it with anticipation in intuition, or in intuition through anticipation.
For the subject, it is not the most controversial thing that at certain stages and periods he cannot catch significant things. He is fully versed in the world of intuitive possibilities. Moreover, the subject has already found the most significant thing in this phase – the symbolic illustrations that reveal to him in detail how the independent structural dynamism develops in instruere. We have thoroughly elaborated the way in which instruere works, but the subject is still left with many unanswered questions. He knows what formation the experiences will take as they enter and accumulate, he even knows the dynamic constitution of the formation. But he remains mute before the dilemma: how are experiences grouped and according to what principle? In parallel with this, he knows both the formation and the dynamics of distribution, insofar as he knows which and what static directions the experiences follow as they interact with each other. But the principle of distribution and interaction itself remains unclear. Why precisely those pure experiences and why precisely in that way? All in all, knowledge of the way of working and its functional synthesis do not imply knowledge of how the elements, or more practically speaking the correlates, come together for work and what the principle of selection, distribution and operational redirection is. In other words, the subject gets stuck in the mud at the ontological bottom. He introjects into himself perfectly, the general dynamic formations of instruere, but he throws up his hands helplessly before the laws of organizational selection. The same problem that applies to the first phase of collection, accumulation, and deposition applies to the second phase. Will he, after he has gathered the pile and conditionally closed the circle of anticipated associations, organize it in the same way as he has accumulated it? Or will he have to devise a new and more sophisticated approach? Or perhaps the two organizational processes, one of accumulation and the other of organization of the accumulated material, merge into one dynamic procedure. At last, fused and multi-functional, do they produce a larger associative network and relieve the soul from the chaotic co-presence of dynamic correlates? From the initial descriptions we can conclude that the latter settles the dispute. Is this really so?
According to the questions listed above, the work with instruere is not far from finished, but it is not finished either. Before we further clarify the serious problem of instruere, we will return to Harry. Lets see how he coped with the objective impasse, whether he found the most significant thing, what it is, what he used it for, and what associative parallels we can draw from it for the subjects situation. Perhaps the solution that Harry finds will instruct the subject to unravel the problematic etymologematic circumstance and fix the “mechanical”15 defect.
Harry explores the area densely populated with keys that fly carelessly but menacingly. He tries to find his way in the under-dynamic congestion of object-tools just as the subject tries to grasp the organization of restless and dense experiences from all sides.
The keys do not allow him to outwit them, because with their spontaneous movements and disinterested self-expression they do not give him a reason to do so. But what at first glance is a meaningless multitude of keys plays a strange hide-and-seek game with him. Their calmness, ready for the craziest antagonistic acrobatics, seems to hide within itself a huge eye, waiting for Harry to do something stupid, to devour him with its passionate iris and drown him in the crater of the pupil. The hide-and-seek is unusual because the keys, seemingly consciously, form an environment that helps the famous value to hide by camouflaging it in the vast, uniform, and countless multitude. Pure experiences and pure meanings are downplaying themselves in front of the soul in the same way. They circle in the expanse of intuition and avoid consciousness and its metonymic functions, in order to establish their presence in it. From abbreviations they gather into acronyms, and from acronyms into pure semantic affects, in order to hide what is most sacred and what allows their self-sustaining formation to be penetrated, exposed, debunked and torn apart. What is most sacred to pure experiences and pure meanings? It is what allows them to come together and coexist regardless of their number and the quantity of potential associative configurations: intuition. At the same time, it hides itself and is most responsible for the fact that thinking beings who know how to orient themselves in the general expanse, whatever it is filled with, find the root of every problem. It is like the black and infinite interior of the pupil in the center of the eye. It resembles the globe at the center of the universe (in ophthalmological topics the universe is represented by the iris), which forms a ring around the metaphysical world (that is the sclera whose white color symbolizes abstraction and all forces beyond the visible world). On one hand, intuition protects itself and its being from harm that can be caused to it by the aspirations of others who want to expose it. On the other hand, it undermines pure experiences and pure meanings, which have infinite trust in it, because they merge with its nature and with the way it exists. Therefore, for the keys, preserving the intimacy of the central value is the highest priority, they perceive the penetration of the altar of the most sacred as a mortal threat, and they react instinctively. But they are naive and do not know that intuition plays a double game.
Harry manages to find the multifaceted central value. It is an old and rusty key with a broken wing. Due to its physical defect, the key flies crookedly like an old man with a bent back. This weak symbolic figure represents the Sage, judging by his age and altered posture. The latter should not be underestimated, especially if it hides a mysterious greatness, which is always the case with the figure of the Sage. More precisely, intuition is a wise force and radiates immense dignity. It does not leave such an impression only because its objective functions are magnificent sui generis. A key factor for such an impression is old age. It alone can gather (if we think of the mechanism of accumulation), or create (if we perceive the main winged key as a queen that gives birth to something) so many devotees, that is, experiences-objects. But the classic representation of intuition as the Sage is broken in half in this case. It is not the fairy who does only good, but also a troll who pretentiously overlooks his own vices. The torn, or if you like, stunted wing symbolizes the dark side of intuition, which abuses conditions to advance the objective process. The more it gives life to the experiences-objects, the faster it is ready to throw them into the furnace of advancement. The healthy wing, on the other hand, instructs us not to be so strict and to perceive, get to know and re-evaluate its positive aspirations. It gives its children such tender wings because it loves them, wants them to have a share in its graceful movements and subtle self-expressions. At the same time, it is ready to brand itself, to mutilate itself and to become physically and dynamically ugly, just to enable the keys, i.e. the experiences-objects, a better life. On them grow helicopter or butterfly wings, which signify the potential, and in many cases inevitable transformation, from pure into expressed entities. Therefore, as much as it hindered Harry at first, it helped him a moment later. Everyone has a good time if they stick to their intuition until the end. The strongest despair suddenly turns into a joyous exclamation because it sees in surprise how the lost bliss is born. It is a value that has hidden itself, to reveal its greatness in the midnight of unbearable hopelessness. Intuition has a lunar essence; its fabric is composed of the subtle glow of silvery nights. It lives in the endless night of the soul, and points to everything that moves and lives covered by darkness. The atmosphere in the mysterious tower was nocturnal and touched with the finger of the sweetest sorcery. The moonlight repainted the wall of dark gray stone blocks in a soft blue color. The fine metal bodies of the keys sparkled in the moonlight like colorful stars. The spirit of the situation prompted Harry to notice the crucial detail, i.e. the damaged wing. It was the prevailing lure in which all the atmospheric spells pointed. Overwhelmed by the mysterious beauty of the crippled key, Harry dared to grab it, unaware that it was magnificent lunar mother of the other keys. The crippled key introduced a crucial and objective aesthetic difference to the surroundings. But once Harry had the central key in his hands, he awakened the bad mood of the keys. It slept falsely in their movements, expressions, and habits like a beast with one eye slightly open. They first began to fly wildly from one side to the other, injuring the broom-flyer along the way. After that, they began to swirl compulsively, as if preparing to assume an even more terrifying and deadly formation. Such was the case. They soared high to transform into a swarm of arrows that would pierce with all their might into the bodies of those who had provoked them and enraged the hive in the most terrible way possible: by kidnapping the life-giving queen. If we analyze these mobilizations of the keys more deeply, we will see that pure experiences resist their visuogenic and intelligible forms, in a way that badly mimics the process of their conceptualization. When the subject grasps a pure experience in the hoop of representational modes, he first struggles with its slippery comprehensiveness. He gathers together the fundamental associations, but their connections slip away from him, now here, now there. To cope with this situation, he reassembles some of the discarded associative elements. He raises them to the highest level of consciousness, even seems to want to knock them off the ground, in order to tame their twisted character and force them to manifest synthetically. In doing so, consciousness condenses the selected contents of experience, that is, educates them, and then gives the subject the signal to take them over and spread out their structure, softly, not like the aggressive onslaught of frantic keys.
16.
In truth, the queen wants to be stolen. Symbolic deficiency reveals the tendency of intuition to submit to one who has the power to use it and transform its contents. Or, like the voice of conspiracy, it called Harry to participate in the unexpected ritual of transformation. The symbolic object-mother made Harry grab her body that gleamed and glistened in the moonlight. Its duplicity leaves its own marks everywhere. But as soon as he touched the key Harry felt the “bad change in the air”. In contrast, the subject must filter the pure experiences in the soul to the point that he begins to automatically recognize that they are not in harmony with the specific intention he wants to conceive. When the threatening keys attacked him, Harry could barely cope with their onslaught, which blurred his vision and prevented him from properly orienting himself. Thus pure experiences defend their comfort zone, whenever intuition appears, and anticipation sends signals that intuition is awake and urgently wants to communicate something. In Harry’s situation, the key is helpless, wisely silent, stealthily waiting for an outcome, or practicing a little in the same time. If Harry fails, the key will surely return to his “children.” If he succeeds, the key will help Harry transform them. Harry is completely unaware that physical deficiency signifies significance, and disability reflects impressiveness. That is why they stand out from everything else in the sea of normal physical bodies and attract Harry so irresistibly. These states are false antipodes of what they represent, just as intuition is the apparent antipode of every formally expressible sense and phenomenon. The ambiguous impression left by the key plays with Harry’s mood and perception. It subtly synchronizes the situation and behavior that does not belong to it. Harry thinks that the key is extraordinarily attractive because of his lonely and miserable condition, and he is right. But he does not ask himself why the second part of the truth is strange and unusual for such a situation. The key does not arouse in him pity, and does not force him to retort convulsively as all spiritless people do when faced with a deformed life. It enlivens Harry’s mood and spontaneizes his hypnotized approach. All this does not happen because the key is an object, whose material inertia prevails over its anthropomorphic characteristics. The key is not repulsive because it reflects the intuition that holds the heart in its strong hands, sometimes massaging it to give it the most subtle pleasure, other time squeezing it to show how much power it has over it. This closeness between Harry and the key prompted Harry to fight the swarm of metal objects that became more dangerous as they failed to overcome Harry and his virtuoso moves with the flying broom. He and his friends opened the door and entered the next room, where they did not know what awaited them next. The enraged keys spurned into the door that closed in front of them a moment later, like an avalanche of stones that could not stop their rainy fall. Similarly, the subject uses anticipation as a living shield that accumulates pure experiences and at the same time prevents them from deadening the work of cognitive functions. The calm vortex of normal keys has been stirred up unsuccessfully. It has turned into a stormy elemental force, only to lose the source of its existence. But they, just like Harry, only from their perspective, do not know that intuition fights for the semantic development of the contents they unlock. Intuition puts all synthetic factors to the test. It does not depend on the ecstatic predispositions of the organism, but arises on the basis of the innate exaltation whenever it comes together with a fortunate (or chosen) human being.
The life and work of intuition along with its primordial segments are clearly associatively congruent with Hari’s symbolic challenges. The subject enriches old horizons with new perspectives. For him too, intuition is a major experience that is often underestimated because it is the last instance of transgression or the point of absolute transgression. Its immanent-transcendent nature is in itself a seductive and unacceptable mystery. The depths it gathers within itself increase prejudice and worsen the attitude of others towards it to infinity. It is a layer of psychomental activity hidden deepest in the depths of the soul. The calculating, duplicitous, favorable, and perverted character of intuition does not only manifest itself in the world, in front of people, and as a symbolic representation. Intuition simply has to appear stingy, while at the same time inspiring the subject to impossible feats. Most often it gathers within itself as much pure experience as it can carry. It gathers the reserves that flow from abundance, hides them deep within the womb to use them at the opportune moment. In this sense, it forms the depots of memory, activates the subconscious and encourages it to begin to extract hidden, repressed or forgotten contents. While deposits the leaked abundance in the infinite interior, intuition injects itself deeply with what it holds and really needs. The injection full of what is held-on-the-surface also penetrates the infinite pores of intuition and injects there the actual (and not concrete) things.
Accordingly, there are two planes of downward movement in the infinite field of intuition. The two plans concern two depths. The first: the depth of intuition that deposits the reserve pure experiences. The second: the depth of intuition that self-infects and overflows with the pure experiences that are significant at a given moment or period. But intuition does not deposit the reserve pure experiences in some external space that is not part of its being. As the actual contents are injected, they overflow outward, although they move along an infinite slope. Its repository and overflows are within itself. From this perspective, the depths can be treated as a single entity. The two processes are simultaneous. The injection effect is as strong as the stake effect, because both occur at the same time and are stimulated at the same time. Because of this, the subject experiences intuition as an expedient function. Its working dynamics affect the subject, forcing him to become intoxicated with the acute mechanism of intuition. This infinite and primordial mechanism works independently of its segments (pure experiences and pure meanings) and mechanisms (the etymologemes instructio and instruere).
After that, it works by inertia: it erupts on the surface of the soul and ripples it to gather the pure experiences of the contents it encounters while “wandering” through the transcendental environment. The figure of Davy Jones from pirate mythology encapsulates this contradictory phenomenon of intuition, which is at the same time extremely stingy and extremely “humane”. He collected so much wealth on his terrible ship that after being attacked by enemies, the ship sank in the depths of the ocean. But once it sank, the ship transformed into a monstrous apparatus, an almost transparent, light and eerily tattered cesspool whose massive body was covered with various aquatic organisms. The flexibility of the ship underwater matches the mechanical freedom of intuition. Moreover, Davy Jones has captured the goddess of the world’s waters with voodoo magic to control them, after making her believe that he loves her. In a symbolic sense, this means that intuition seizes all the potentials of transformation, as if in their name, while she only embraces her essence, at the cost of the greatest betrayal. The water world represents not only the infinite forms of life (that is the role of the world), but also their flexible change and adaptability (such is the property of water itself).
The legendary captain transformed into a ghost monster. He stationed a guard of hideous sea creatures in the darkest ocean depths where he spilled his wealth and amassed it while plundering helpless cargo ships and desperate warships that he could get his hands on. The wealth, that is, the core of valuables that Davy Jones continued to accumulate and spilled initially, replaces the downward deposit of pure experiences in the infinite womb of intuition. The wealth, which he has been steadily accumulating since the ship sank with its cargo, masks the downward injection of current pure experiences. The former tends to remain at the bottom, while the latter sinks in order to outgrow its initial state. At first glance, what is at the bottom outgrows its state, because it expands, grows, and increases. But what is here and now in the surgical hands of intuition is more useful. Whenever intuition injects pure experiences, it seeks to unite them with the pure experiences that lie at the bottom. And vice versa: pure experiences that lie at the bottom extend towards the pure experiences that are injected in order to intensify the intuitive operation that is carried out on them. Let us not forget that what is injected is already present in the visible intuitive horizon. Gestalt unity connects even the most distant correlates into an absolute whole; converges them ideally, although in reality they are too disjointed. Therefore, the bottom has the same value, although it is not the main object of all-round growth.
What we call innate exaltation is a privileged state in which the subject possesses in advance the infinite womb of intuition. Its depth calls the subject to itself and draws him towards itself. If it were not primordially present and alive in his being, he would have no true idea of intuition, he would confuse intuition with vague feelings and dull anticipation. Davy Jones is such a psychotype. He transforms into a spirit along with his ship, precisely because the essence of the practical object merges in advance with his goal-directed being. The subject must possess in advance the infinitely deep womb of intuition, so that intuition can work, not only properly, but also be functional in general. At the end of infinite depths, what is on the surface merges with what is at the bottom. More precisely, the surface is the bottom. What is the topological symbol of such a paradoxical state? The water surface. It is no coincidence that, in order to get out of the so-called “locker” of Davy Jones, Jack Sparrow and his companions will have to rock the ship so that it capsizes. After that from the underworld they will momentarily find themselves on the other side, in the real world. The sea depth that they see and spread out all around them is not a surface on which the same world is reflected. At first glance, the water mirror reflects the world in which they are at a given moment. But the reflection is in essence, the world of reality, to which they must return by capsizing the ship. The world they find themselves in is a reflection of the real world. But because they are already in that world, the reflection no longer reflects the apparent world, but the real world. Hence, it is seen that Jack’s companions are in an in-between zone that divides the two worlds and at the same time connects them. The ship must capsize for this to happen. That is a clear sign that the downward movement that erupts back to the surface because the bottom is the surface and vice versa is built into the center of pure intuitive activity.
Moreover, this pirate and symbolic mythological representation integrates modern principles of understanding into Plato’s cave. It reshapes its foundations. No longer is central attention paid to topological features such as the bulky cave and ideas as orders of objects that are mirrored in the external living world. Here, the cyclical movement of time, its flexibility, adaptability and readiness for crucial changes, the rhythmic repetitions that sometimes remind us of reality, sometimes reveal the novelties that are yet to come, are centralized. That it is the latter is indicated by the fact that Jack forces the other passengers to follow him and unconsciously rock the ship. While at first glance he plays with them like monkeys, he does what is necessary to get them to leave the mysterious pirate underworld. But after going to one side, he pretends that what he saw and attracted his attention is not there. After switching to the other side, he repeats this mental game. Thus, he not only encourages the others to rock the ship so that it capsizes, but also shows that in that world there is something hidden and unknown, which, as much as it forces them to search for it, brings them back to the reality in which they need to be grounded.
Another way in which the idea of the role of the cave changes is the relationship to what is reflected in the other. The shadows on the wall opposite the fire were phantasmal copies of objects from reality, they were distorted individualities that only according to the “framed forms”, or according to their informal figures, were related to the objects outside the cave. In the inter-zone of the lock, there was an absolute reflection that connected two worlds on the horizon of the sea. But although the reflected things were visually identical, and did not make different autoscopic movements, they were two different worlds, with two different principles of functioning. The underwater world was full of huge monsters, rusted coffins and sunken pierced ships. But it is such only if those trapped in it fail to properly use it to save themselves from the hopeless atmosphere. Such a reality is inherent in the world of underground phantasmagoria and everything that lurks in the dark depths of the unconscious. For anyone who discovers the true way out of that world, the mythologized water world will become illusory and easily surmountable. Much more naive is the difficulty faced by the trapped person in the cave. Is it so hard for him to turn around, when the strong rays of the sun penetrate inside and give him flashing signs? He only needs to remember to turn his back and see the exit. Once he gets out, he will see that the cave and the outside world are two separate realities, although the cave exists within the outside world. He is not so deep inside that he does not notice, at least, that there is some kind of path leading in the opposite direction. Space is limited and the tracks are counted on the fingers. He is probably not that blind or has a weak sense of immediate orientation. But Jack and his companions find it more difficult to find their way in the vast expanse of water. The two worlds are reflected in a common reflection. They are the same in all respects, there is not the slightest common denominator that would separate them. If the common reflection does not indicate the real world in any way, then those present in it are truly lost, not only orientationally, but also cosmologically. They do not know whether the world they find themselves in is real, whether it is illusory, and whether they truly exist from a given perspective.
The pirate underworld is a phantasmal land-water world paradoxically located in the underwater depths of reality. But there are really no differences: the sky is reflected in the sea in both worlds. There is a lack of surroundings that would emphasize the difference. Accordingly, and in fact, at least in the given circumstance, the two worlds are identified in the reflection. Therefore, the two worlds skillfully hide behind each other when it comes to such a cosmological configuration. In Harry’s case, that is, during his first challenge, there was a possibility that he would lose all trace of the goal he had yet to discover. He could easily have given up the search, believed that there were too many identical keys, and determined that he could not succeed in unlocking it, that it would take him an eternity. But intuition is an absolute difference that compels the soul to strive towards it. No matter how much it is suffocated by the infinite number of pure experiences and impenetrable anticipations, the soul takes as its orient the infinite womb of intuition. Intuition is an affect that infiltrates pure experiences and pure anticipations, in order to increase its suggestive influence on the soul.
17.
But what will happen to the subject? Has he learned a lesson from the magistral symbolic description? Perhaps the symbolic shortcut we took to explain an extremely useful pirate motif will solve the dilemma that prevents him from moving forward?
The fundamental and comprehensive truth that the subject has acknowledged and accepted is the following. There is no special principle of organizational selection, except the pure orientations that the core mechanism of intuition gives to every creative soul. The independent activity of intuition overcomes etymologematic mechanisms by the very fact that it initiates and organizes their work. These are dynamic structures that are powered by its energies in order to work efficiently and to select and arrange in accordance with advanced goals and directions. But we have seen that intuition is not only a psycho-energetic stream, but a local mechanism with its own paradoxical laws of operation. Its laws twist and “redesign” the relationships of downward movement. In its framework, downward movement not only helps to collect pure experiences at the bottom, but also allows current pure experiences to rise to the surface as they fill intuition. As the current pure experiences come back up, the pure experiences from the bottom rise up chaotically with them, as the mixed water stirs up the sediment. This active energy from the root of intuition spreads into etymologematic mechanisms and helps them do what they do best. Therefore the subject gives up further attempts to seek structures of principles that depend on the operation of the primordial principles that support them. The way in which etymologemes select and arrange pure experiences depends directly on the way in which intuition collects and receives pure experiences. The subject knows how pure experiences are organized within the framework of etymologematic mechanisms. Now he knows why. Why reveals the root of how. But this why does not originate from the mechanisms themselves. Therefore, why is another how, which directly follows on from the first how and elaborates it.
The first connection of intuition with instruere is the act of accumulation and the accumulated things themselves. Instruere begins with what intuition has already gathered. The two come together at this point and connect their immanent functions metonymically. Intuition gathers things according to the principle of accretion, layers things and thus immanently classifies them. But the act of classification is expanded and upgraded through the operational redistribution that etymologemes perform among themselves and within their self-dynamic complexes. The first symbolic illustration deepened the idea of instruere. From this it can be seen that its self-dynamic structure is intrinsic to a type of immanent attempts, which can be followed not only trajectorially, schematically and serially, but also temporally. The entire procedure of searching for the unusual flying key, no matter how chaotic it may seem, has its own flexible order and takes place serially in a differentiated time frame. The metric properties of the procedure in this case are not important, because in the intuitive field everything is relative, even events that have complementary dynamics. Moreover, the necessity to devise principles of selection and distribution revealed an immanent attempt inherent in intuition as such. In fact, the self-dynamic structure of intuitive mechanisms, including intuition, is based on classes of immanent attempts. Self-dynamic structures themself are a fundamental immanent attempts.
The logic of circumstances allowed the subject to become familiar with the universal form of immanent attempts. Regardless of the subject’s failure to complete the instructio, it is already clear that such an experience is comprehensive, and therefore central. It draws to its center all fixed ideas and protects them from apostasy, as the keys will rush to Harry to defend the mother-object. Once the subject has impregnated and introjected the main experience into himself, the experiences will begin to approach and cling to him on their own. He will not imitate Harry, he will not hunt them too roughly and with competitive enthusiasm as if they were objects-tools that completely occupy his consciousness. Nor will he rob them and store them maniacally on his ship, or in the underwater underground called the locker in the style of Davy Jones. Even if he underestimates and pushes away certain experiences, they, by the force of an irresistible associative attraction, will fall into the “sediment” and fill a place. Davy Jones’ locker will receive, if not precious, then a technically or metaphorically valuable object-tool, that is, an experience, which will be transfigured depending on its potential value. At this point, intuition is completely independent, even automated, working thoughtfully and at the same time adapting to the subjective genetic predispositions and primordial life components. It manages the processes while the subject languishes surrounded by unconscious contents and forces the subject to submit and allow its peripheral choice. In near or distant future, these fluid experiences will turn into coherent sub-experiences waiting to be adapted to the content-being-designed.
The subject repeatedly falls into a monotonous sin: he often does not want to see the true face of intuition which is more positively contradictory than an immanent system full of chronotopic flaws. Then, the subject treats the apparent benefit as a sign of practical disadvantage. Unlike Harry, he equates the ruined appearance of intuition with universal and lowest ugliness. Only intuition is constant: it tirelessly collects experiences, then integrally passes them on to etymologemes, like Davy Jones who transformed into an immortal ghost, to comfortably and unhindered fill the eerie depths with stolen treasures. The subject benefits immeasurably from all the hitherto components of the mechanical intuitive field: the cross-consideration of symbolic illustrations, the wayward initiatives of intuition, the deepened visions of instruere, the dispersion of immanent attempt. But what contributes most to the subject’s leap from this phase is that the self-dynamic structures represent an integral attempt, which can be divided into several consequent undertakings. This, the subject could not discover in this way until now. For him there was only one immanent attempt. He knew the etymologematic mechanisms and their relationship to intuition in general terms. He was even surprised to discover that intuition had its own mechanism that represented the principles of dynamic development inherent in instructio and instruere. It was a original cog that set the other cogs in motion, helping them to move on their own. Intuition is a kind of will that selects and gathers experiences roughly, does not place them in a deep immanent relationship with each other, but rather ensures that the accumulative distribution proceeds smoothly and that the selection of primordial experiences is harsh and strict. As profane as this may sound, its self-dynamic mechanism is most profound in the sense of its contradictory working. It distributes unrefined, but the depth of the process cannot be measured at its expense. The depth of the equi-tendential downward movement, namely when the injection creates eruptions, and the accumulated rises to meet the erupted, is wonderfully poignant. Etymologemes relatively disperse the process, give it a more systematic character, systematize its characteristics as much as gestalt experiences allow. But this does not deepen their work. The more their way of working is based on descriptive and analytical methods, the more they spread to the surface and lose their connection with the mysterious depths of intuition. Sacred influence of intuition smolders in them, like a fire that gradually goes out. Because of them, intuition loses itself, weakens, and solidifies with “lower forces”. The advanced organization of intuitive materials (which need to be transformed into content) reforms the pile, reduces it to fill it again, and burdens the soul to relieve it again. It is a basic sign of renewable decline that permeates every realized and unrealized stage.
- Luria A.R., Osnovi neuropsihologije, 344-346. ↩︎
- Ibid. ↩︎
- Ibid, 347. ↩︎
- Cooke, M. A., Peters, E. R., Fannon, D., Aasen, I., Kuipers, E., & Kumari, V. (2010). Cognitive insight in psychosis: the relationship between self-certainty and self-reflection dimensions and neuropsychological measures. Psychiatry research, 178(2), 287. ↩︎
- Durand G., Les Structures anthropologiques de l’imaginaire, 151. ↩︎
- Elman, J. L. (1990). Finding structure in time. Cognitive science, 14(2), 180-181. 179-211. ↩︎
- Ibid. ↩︎
- Ibid, 182-185. ↩︎
- Pirs Č.S., Pragmatizam, Grafos, Beograd, 1979, s. 69-70. ↩︎
- Hommel, B., & Colzato, L. S. (2009). When an object is more than a binding of its features: Evidence for two mechanisms of visual feature integration. Visual Cognition, 17(1-2), 121. ↩︎
- Ibid, 121-122. ↩︎
- Liu, Y. Y., & Barabási, A. L. (2016). Control principles of complex systems. Reviews of Modern Physics, 88(3), 035006. ↩︎
- Луман Н., Общество общества I, Логос, Москва, 2011, 98-100. ↩︎
- Sartr Ž.P. Biće i ništavilo I: Fenomološka dijalektika, Nolit, Beograd, 1983, 21-22 s. ↩︎
- We advise against overdramatizing concepts such as mechanism and system. These are synthetic concepts that denote structures that accomplish complex tasks. The word structure represents objective syntheses regardless of their complexity. However, when we say system and mechanism, we do not mean things of a robotic nature, nor things of an organic nature, nor anything in between. They simply encompass everything that exists in a complex way that cannot be fully understood or determined. ↩︎
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