Spirit and Society

(EXCERPT FROM ONTOLOGICAL ARCHITECTURE OF INTUITION)

1.

Most often, when devising certain meanings and performing appropriate procedures, we use the modern, Anglo-Saxon word instruction. It means following practical steps that are based on certain conventional rules and unconventional patterns. Intuition follows instructions while self-producing itself, which manifests itself in a complex and a priori way. This is its ontological dimension. It establishes itself in this way to encourage the creation of specific instructions. Its second role is empirical in nature. Accordingly, the concept of instruction is deeply rooted in its natural structure and shapes its dynamics. However, instruction is inherited by two other etymological roots called instruere and instructio. These etymologemes will play a special role in the self-production and self-realization of intuition. We will explain their causal relationship shortly. For now, we will only say this: they follow a static-functional, self-dynamic, and metonymic causal trajectory that is decisive for every organized process. Imagination and action would not be able to experience, anticipate, build, and follow their own rational structures without these diverse and harmonious causal meanings that co-constitute, co-shape, and co-produce intuition. If they did not exist, the subject would not be able to experience the immanent¹ urges for supremacy which are actional, affective and imaginative.

In such a scenario, imagination would never be able to build self-projections in the soul. The process of inconstruction would break down, or would never manifest itself. Inconstruction is an intentional atmosphere in the soul with the help of which the soul creates contextually shaped images in itself, primarily through imagination. It opens up the possibility for the subject to devise various instructions arbitrarily and creatively. At the same time, construction, or in the case of the subject, the principle of building dispositional self-projections in itself, represents the various acts of the soul-that-imagines. It is an experimental trajectory that creates conditions within itself for the emergence, connection, and synthesis of various stagings, instructions, representations, rules of thought, and everything that has a synthetic purpose and a synthetic logic of development, regardless of what natural language they represent and what contents and goals they form. Without the intentional state of inconstruction, the psychosynthetic technique of imaginative focus on the mental field that helps to gradually create coherent images would not be possible. The psychosynthetic technique proceeds like this. The imagination unites the objects in the representation with each other and one by one, adding colors to some objects, while keeping others “gray”. In doing so, the subject must not allow any established aspect or connection, that is, object, to disappear. Everything he adds must fit into the already existing representation that continues unabated. Instruction begins to work immediately after the subject focuses his imagination on the mental field, when he awakens his consciousness to create coherent visual segments. He starts from scratch.² This is a representative and specific aspect of inconstructing, which sheds synoptic light on the way inconstruction works. In addition, intuition is the driver that allows all processes to begin to develop ex nihilo, before they even arise and become visible as segments of a concrete goal and construction.

Inconstruction is intrinsic in every respect to acts of purposeful thought that include various textures and forms of manifestation. In general, it creates an atmosphere in which all perspectives can cooperate and all endeavors to build something that has meaning and purpose can take place. Instruction, on the other hand, is a mechanism that treats collaborative elements. In doing so, it allows any content to be normatively and meaningfully organized in a certain order. The atmosphere that enables the emergence and creation of meaningful wholes and the mechanism that encourages contextual collaborations are combined into a single apparatus. This apparatus characterizes the integral aspirations of intuition. Later, these two categories will build an empirical architecture of intuition from their own materials. As we see, this does not mean that they do not have initial and a priori positions and roles in its roughly encompassed system. In order to begin to work skillfully, intuition must incorporate into its energetic activity their sublime and general modes of action.

Conventional rules of constructing worldviews and thought structures limit and concretize instruction. They are products of empirical intuition, in which the work of inconstruction and instruction is reflected to perfection. But as soon as anticipated schemes appear on the horizon that presuppose unconventional ways of constructing, ways that are unconventional because they are invented for the first time, the empirical architecture begins to collapse. It gives way to ontological architecture and the process begins anew. An ex nihilo state is formed that constitutes the innate mechanisms of intuition and allows conclusions related to the anticipated scheme to be drawn on their basis. The fact that the scheme is anticipated before intuition works only means that intuition has begun to arise in the form of cold anticipation. It seems that then the mind strongly influences intuition. The subject must avoid conventional construction of instructions and products of instructions given in advance or conceived at the moment of construction, if he wants to create an arbitrary self-projection. All this will become clearer in both books. The important thing is that intuition arises before its own energetic processes develop. It breaks the chain of uncertainties that originate from the lack of ideas and the dead ends that are created by known structures.

For example, the subject imagines a dispositional act. In order to imagine it, he must inconstruct it, i.e. imagine it in the soul as a concrete operational procedure and a representative whole. Even when the act does not appear in its entirety, but is imagined gradually as an emanation of a given instruction or without it, inconstruction keeps the process alive. The act turns into a finished product. After that, it:

a) will turn into an objective representation that can be repeated on the basis of given self-manifestations. It will become an object of imitation.
b) will become an example to be followed, developed and modified. It will stimulate creative processes.
c) will turn into an abstract scheme that will unify the normative requirements contained in the process that it itself represents. It will generate an instruction, that is, it will become an its element, if the instruction becomes conventional.

All these ways of using the act turn into instructions, despite the fact that the act itself is schematized and through gradualness becomes a pattern of its own use. Inconstruction includes in its atmosphere that enables synthetic processes and settings, all the principles of transforming the act into an instructive model. The subject must become familiar with the multifaceted and complex nature of instruction in order to easily invoke and constitute the life-giving inconstruction, regardless of whether the object of the instructive logic is acts or representations. He must incorporate the principles of instruction into the inconstruction atmosphere so that he can use them as useful reflexes while shaping the contents that arise in the same atmosphere.

There is something even more important. The patterns of instructional logic show us a remarkable specification. Instructions are not only the patterns to be followed when doing something concrete, but also the self-dynamic mechanisms that work as auto-instructions. In them, the instruction is created, given, and followed at the same time. Intuition is a grand and layered auto-instruction. It treats the working of its own structures and its manifestations as if they were both a pattern to be followed, a foundation that has always been there, and an activity that brings the pattern into life. While realizing auto-instructions in this ambiguous way, intuition is essentially self-instructing.

For some, this may be more than they can bear. Frustrated by their own powerlessness, they will resist: ““In order to create self-projection in the soul, I do not have to organize my actions by anticipating the undertakings that will lead me to the abstract or physical goal. Nor do I have to create a coherent set of instructions to follow, due to the prejudice that this is the only way things work. I will act like a lazy pig that has outwitted the wolf. I will simply imagine a concrete structure a priori, without any undertakings that follow patterns and without any patterns that condition the undertakings. Isn’t that how the functionals that catalyze intuition work? In this way, I will bypass the pattern that gradually reveals my goal and force me to recognize the way to act appropriately and to act articulately. Long live the a priori synthesis!” I will save a ton of time, I will understand things sublimely and with one quick and spontaneous action I will finish the obligations. Intuition is a psychomental organ that works on the basis of its simple, deep, pure, ecstatic and energetic cycles that are repeated constantly. All attempts to build it and attribute to it architectural (spatial), self-dynamic (temporal), metonymic (causal) and mechanical (structural) characteristics are just a phantoms of the feverish mind. It can neither be an instruction nor work according to instructions. For intuition, ultimate viscosity and absolute consolidation are everything. Intentional operations and the acts they carry out will turn into one super-effective move. Consciousness also sublimates the mental structure and displays it at once in its own acute and non-worldly time. Moreover, consciousness objectifies the instruction in its own content, does not allow it to unite or compare with the correlate that it is supposed to embody. Thus it devalues it even though it contains it. There are three types of instructions. One shows us how to create something, the other how to behave, and the third how to use objective applications. I will disregard all three, surrender myself to the synthetic representation, and fulfill its demands as quickly as I imagine it.”

This emotional thesis is ridiculous. Instruction and inconstruction manifest themselves in the soul and through acute psychic time, as a priori phenomena and as affects with a certain duration and ways of gradual manifestation. In the synthesis presented a priori, whole complex layers and their functions always run through. At the same time, the a priori functions that suddenly project their possibilities, channel the synthetic representation through themselves and decompose its entirety.

Synthetic representation, condensed time and compressed space really manifest themselves as the inconstructive atmosphere and instructive coordination manifest themselves. All are a priori affects, the duration of which cannot be measured except through the integral feeling that intuition creates in the soul. The first a priori categories arise as backgrounds of exceptional value thanks to the latter. At some point, the subject will have to transform this complex field of intuition and begin to causally and differentiatedly temporalize the rational structures of the mind and imagination. The instructive and inconstructive potential are only intuitive co-movers of the special intentional movements of the soul. They will even play a leading role in building concrete rational structures. Then their intuitive role will be distinguished and it will become obvious how they are applied systematically. For now they are complex signs of the initial, sublime and synoptic activity of intuition.

The object of interest almost always precedes the instruction. This creates the necessity to build according to instructions, to follow instructions, or to create instructions. Rarely is instruction a primordial and anticipated scheme that encourage us to unite the ways of instructing and the object of interest in one active process. Often the unity of action with what the subject does is not treated as an instruction to be followed. Such a type of action is an immediate activity without explicit instructional value. Moreover, instruction is not the first thing that appears in consciousness whenever the mind seeks to create a rational structure or to follow certain rules, steps, and patterns. It first takes into account the potential juxtaposition of parts and the whole. In this sense, a priori inconstruction has a gestalt nature and manifests itself in a gestalt manner. It always precedes instruction, even when there are no instructive approaches to representation. Since it refers to a certain juxtaposition, it preempts instructive logic, that is, the necessity to create an instruction with the help of which objects will be arranged in orders. Mind differs from inconstruction in that it forms the concrete syntheses, does not create the conditions for their construction. But if the action is explicit and takes place by habit, and not according to some instruction, it must arise as a synthetic representation before it occurs with the help of the inconstructive principle of representation and experience. Instruction exists as an explicit a priori element of the representation, if the law of action is singled out as a scheme according to which one acts. Thus instruction explicitly emerges on the horizon of consciousness. On the other hand, instruction can be an abstract normative structure that exists independently in advance and applies to every visual pattern of action of its type. Also, objective events can be treated as instructive entities because their normative nature is expressed, although not emphasized. Moreover, extremely objective actions that are synthesized in the achieved goal are impressive because they are successful. They easily turn into instructions, into schemes that show how to act, if the subject draws from them the obvious spark.

Inconstruction offers quantitative possibilities. Whether it is about objects, connections, operations, structures, blocks, configurations, etc., all of them are quantities that inconstruction collects to organize in cooperation with other synthetic functions. Therefore, inconstruction is an object of exploration. Inconstruction represents various schemes that are used in different ways and for different purposes. The role of the latter shows that it creates conditions for exploitation.

The two fundamental functionals of intuition arise as a priori self-synthesized wholes in a different and complementary way. That is why they are crucial for the initial constitution of intuition. Their way of arising and cooperation with intuition shows that the compilation of instructions and their following can manifest themselves at once, i.e. synthetically a priori. They not only reflect a useful whole, but the whole is transformed into a rough guideline that leads to advanced actions related to itself. If the subject manages to incorporate these experiences into the soul and teach it to act in harmony with them, he will find the inexhaustible riches of intuition. By doing so, he will be one step away from not only epiphanically anticipating but also creating arbitrary self-projections.

2.

We will skip the section that contains the relationship between the different types of instruction and general inconstruction. We will do that in the section on the empirical architecture of intuition. Now, we will immediately move on to the etymologemes instruere and instructio. After that, we will explain how they induce and develop their own instructive structures.

As we said in the first part of this chapter, inconstruction catalyzes every attempt to imagine a certain self-projection. It is immediately followed by instruction to establish the patterns of treatment that the used contents should undergo. In this initial stage, both should be understood as a priori intuitive functions that will develop the empirical sphere of architectural blocks, thereby rising above their own a priori nature and acute synthetic manifestation.

The intuitive function that first deepens the mechanical correlations in itself is instruere. As it begins to inconstruct, to create an atmosphere for shaping self-projections in the soul,³ the subject thoroughly uses this function. It is logical that its auxiliary instructional structure as a type should arise first, given the intuition that is fragile and insufficiently developed in itself.

Instruere represents the situation when we move towards what we have accumulated while we are still accumulating it. The subject acquires, that is, collects experiences as he comes into contact with the surrounding world. As he collects experiences, he tries to give them meaning. He meets the experiences he acquires here and now. The psycho-synthetic technique teaches the subject to consolidate objects in the representation while composing them. Instruere allows a similar approach. It encourages the subject to give two-layered meanings to experiences. He contemplates the individual meanings of the already accumulated experiences and tries to deepen them by putting them in relation to the meanings of other experiences that he collects at the same time. All these operations are immanent. The experiences are accumulated, but he adds other experiences to them in order to see how the individual meanings of all experiences can be synthesized. In this sense, he returns to what he has accumulated while collecting it. Therefore, it is not surprising that he has accumulated something and at the same time returns to what he has accumulated with the help of what he collects. Collecting and returning-to-the-accumulated do not contradict, but complement each other. Their simultaneity is necessary for the inconstruction to bear its first fruits.

This general impersonality populated by certain equally general entities that manifests itself dynamically and structurally, perfectly suits intuition that seeks itself and its beginnings.

Some experiences are in it, others are still penetrating, third ones have already taken their place. But all are strangers whose “intention” the subject has yet to get to know, classify, group, divide, distribute and synthesize. At one point, the subject stops collecting. He is left alone with the accumulated, which has turned into a multi-perspective mixture, as a consequence of the relationship between the already collected and its connection with what was still being collected. The subject stops reflecting himself in the wide, transgressive environment that encompasses the inner and outer worlds. Consciousness closes itself to what has appropriated and reflected in, in the first moment of intentional penetration. All accumulated experience is vivid in nature even when radically transcended, and at the same time it is non-concrete. After that, consciousness hands over the reflected quasi-images to the imagination. Imagination processes what is reflected, or rather accumulated, with the help of intuition. It tries to structure the quasi-images in accordance with their potential connections. Thus, the inconstructive function is activated.

The subject feels that he can dominate only if he articulates the strategies with which he will extend his dominance. The processes we are now describing are primal strategies without which the subject cannot progress in the realm of the face-like images. They are not just reflex mechanisms, but productive immanent states that the subject must cultivate by trying to understand the contexts of narcissistic domination. They transcend into the field of immanence, and the immanent field extends over all subjective actions and controls them. The beginnings of world domination are contained in the dominance over these mechanisms. The following set of affective circumstances motivates the subject to develop. Although he himself is not aware of the constitution of his predominant drive. He must create a credible face-like image. If he does not create it, he will not be able to engross in the essence of narcissistic domination. Consequently, no matter how many alternative autopoietic plans he devises, whose cyclical activity will bring him closer and closer to the goal, they will collapse into the abyss of the soul. The soul will not be able to shape its own images in the imagination if it does not study, establish and perfect their mechanisms. The subject felt openly “powerish” when he showed superiority over the antagonists in the memory. Such openness encourages him now to deal with arbitrary images of power and study their complex architectonics.

While the soul works inconstructively, the subject feels certain quasi-images forming. They strive to compose a unity that will accommodate the arbitrarily-created image of dominance and power. The subject does not know whether the images are remnants of the past, or random fictions that reveal the whims and psychotic sides of the soul. Thus, inconstruction works in harmony with instruere. Their immanent activity prompts the subject to feel without imagining at all, what it is like to succeed in maintaining power once it has been acquired. But that is not enough. If the impaired face-like images becomes arbitrary, they will be perfected. There is no conceited form of domination without insight into the instrumental role of constructive etymologemes. We have already emphasized this. They are some of the immanent endeavors of the soul. They reinforce the feeling of power through the free expression of the face-like images. They hide in the depths of the soul, conspire and help the face-like images to clothe themselves in their glory.

Inconstruction cannot be imagined without etymologemes. Consequently, it cannot exist without the instruction that encapsulates its subcategories. Systematized power structures must pass through the sieve of suggestive face-like images and the mechanisms of the soul that create them. But the subject does not have a highly detailed plan, ot a strategy, despite the fact that each of the etymologemes described so far seems to have an infinitely complex internal mechanical structure that can help him. In fact, several simple motives figure in his soul. He strives to further structure the face-like images of power, the mechanisms of shaping face-like images and the necessity to educate such a self-expression that will allow him to act courageously, no matter where they take him. He knows that at this stage, the inconstructive area of ​​the soul and imagination are the only path he must take. If the subject does not perfect this area, the psychic procedure of narcissistic domination will also suffer. It springs most directly from the concrete images of power and dominance. In order to get to know the psychic procedure, the subject must learn to shape perfect megalomaniac face-like images. That is why the subject makes his job easier. He devotes himself to the complex of inconstructive and instructive mechanisms, and temporarily neglects all other aspects of narcissistic domination. No matter how much he feels that the aspects are embedded in the logic of displaying power, his consciousness cannot penetrate to power as such in this phase. Accordingly, all the correlates of power, domination, supremacy, superiority etc., are subconsciously affective. The fact that he feels them deeply often gives the false impression that he knows exactly what they are about. That is why the „narcissistic domination“ category sounds trivial and unconvincing, despite the fact that its raw energies are all over the place.

3.

Instruere exhausts its possibilities. It is strictly oriented and strictly organized. External experiences flow into the soul and unite with the experiences gathered within. This is how they organize themselves. While the subject goes out to meet external experiences, he turns to internal experiences in order to unite their meanings. The action of the subject reveals the general orientation, orients himself and helps the experiences to organize themselves somehow. This is how the immanent structure of instruere functions. But the experiences are seemingly formless and the connections are seemingly meaningless. The dynamic relations that the subject establishes with the experiences and the mutual connections of the experiences themselves are diluted due to the bland appearance of the experiences. Organization and orientations lose their quality. Every dynamic change inflicts the pure formations that the experiences compose with each other under the aegis of the subject. But the final and procedural configurations of the experiences relativize the whole with their general formlessness. Transcendent quasi-images are contents of consciousness that have no concrete appearance. Events that are statically, dynamically or statically-dynamically contained in quasi-images are transformed into transcendent movements that also have no appearance due to the appearance of quasi-images. Instruere as a mechanism that organizes quasi-images in a pure way, confuses the mind. The human mind thinks it can exhibit all aspects in their proper form, but that is impossible. Not only because of the immanent nature of the etymologeme, but also because of the appearance of images that are transformed into pure experiences, and statical-dynamical content into pure meaning. The transcendent double of quasi-images and statical-dynamical content is torturing the mind endlessly.

The synoptic conclusions is forcing us to establish the following. What is accumulated, that is, the transcendent quasi-images that are accumulated in order to unite simply into a consistent pictorеsque complex, leaves a two-faced impression. Their constellations, layered one on top of the other and forming a stream, are disorganized and disoriented at the same time. Only the way the subject experiences them and their triple collaboration is structured. Everything else is absorbed into the chaotic stream of formless quasi-images. Instruere bears little resemblance to a fully thought-out systematic method because it is first in the list of instructive forms. The dynamic structure of its flow is very similar to the Wild Enthusiasm, which also manifests and grows structurally in a chaotic manner. Instruere hints at what is significant, but cannot deliver it to consciousness. The subconscious habits of domineering that the subject already acquires through experiencing, getting to know, and studying the lower face-like images will hardly become categories of consciousness if they are identified with these fluid levels of what is to become concrete. The subject knows that he is dealing with meaningful experiences by the very fact the flow of transcendent content fills him with enthusiasm for domination. However, this cannot offer a plan that will help the subject to build arbitrary narcissistic-domination images with high and frighteningly rapid accuracy. The subject is taught to nomadically follow more and more stages of development and integrate them into the foreseen system of self-expression. He collects and accumulates experiences driven by the dynamics of his life’s vocation.

The subject moves creative dreams to the “home” of the second instructive etymologeme instructio. The soul and imagination absolve the basic principle of methodological and constructive appropriation of vivid pure experiences. Every procedure, at least if the narcissistic-domination manifestation is perceived as an ideal system, is metonymical in nature. Each fits into every other incompletely, but perfectly harmoniously with its synthetic function. This does not apply to accumulated experiences, but they also strive for a perfect synthesis, just like the perspectives of self-manifestation. We said that the soul accumulates a certain amount of quasi-images, and then closes them within itself, in order to decipher the pure synthetic meanings that it intersected while letting the transcendent stream pass through it. In order to categorize this process, the soul had to rely on the deep imagination that borrows the functions of the mind. When imagination is fixed on quasi-images it is more machinal and imaginary. While it grasps the initial methodological principles of instruction and attempts to reorganize the accumulated materials in accordance with their fused meanings, it is deep, i.e. imaginal. Now, the soul will try to structure the immediate capital more reliably with the help of mind-oriented imagination. Instructio is an approach that will be born from these efforts.

In other words, the imagination tries to concretize and organize the vivid material that the soul has accumulated. The material is not a simple object of interest. It is a network of pure experiences and pure meanings that branch out, overlap, and miss each other somewhere. Consciousness is the core of all psychomental processes, even when the subject represents things mаchinally, vaguely, and non-specifically. Its functional presence is felt whenever the subject senses within himself something unusual and potentially significant. It sinks in its reflexive complex, coalescing with its additional functions, if for nothing else, then at least to illuminate from within the mysterious immediacy of the impression. For example, if consciousness did not sink into soul and/or imagination, the subject would not experience the dynamic amalgamation of experiences and meanings; he would also fail to notice their pronounced vivid basis. Even prereflection is conscious in a certain deprived sense. Every affect obviously abuses us. Such unconscious obviousness disturbs us like the insight into pure pathological conditions. Insight shakes us from within like an earthquake and forces us to observe the pure changes that are responsible for our objectively noticing actual seismic processes. Latent consciousness always walls off the unconscious obviousness of the pathological process.⁴ Latent consciousness always lurks from the unconscious obviousness of pathological process. But consciousness, openly immersed in its functions, must receive support from attention if it wants to elevate beyond its immediacy what it observes machinally in itself. The imagination approaches the accumulated quasi-images in another way and considers their pure dynamic contents. She finds the pure meanings in them as much as she finds them in the connections established by the contents. Thus, the imagination experiences transcendences as meanings, and their relations as a potential structure of meanings. It seeks to create a progressive correlate of the initially experienced synopsis. The cluster of dynamic entities is completely invisible and potently visible at the same time. The picturesque base represents potential visibility. But all phenomenon-with-appearance are transcended and equated with phenomenon-without-appearance. Aesthetic objects are identified with pure movements, i.e. with forms of acting force. However, movements like active moods and bodily actions, are freed from their shell, and are identified with the core, that is, with the pure dynamic force that spreads, manifests, and extends actively in time, even if they belong to aesthetic objects. Pure transcendence aligns everything. Through it, the patterns of interaction between the subject, experiences and meanings spark through and become transparent, like fluorescent phantom networks. Quasi-images and their contents are not so privileged. They are transformed into chaotic formlessness with a picturesque basis, just as a body soaked in oil completely identifies with the oil texture.

The subject focuses the powers of imagination on the amalgam to establish a balance between the visible and the invisible, although he is aware that such an organization will not abolish the pure transcendence that covers everything and everything transforms into itself. It is difficult to say how much reflective effort the subject will need to put in to begin organizing specific content. The question of how such contents will be created and how they will be organized among themselves remains open. To find out, we will continue to move along the outlined path.

The subject experiences the schematic expression of relationships, proportions, and interactions intuitively. It provides a good starting point, which if the subject figures out how to use, will help him navigate the accumulated pile of impressive experiences. For now and until now, the pile has opposed the plan. The plan includes all instructive forms. It is a general reference point, a synthetic center from which the network of instructive procedures begins to unfold. It is not a structured whole, but a predisposition and assumption, on which the future depends. Finally, the plan is a pure stimulus that should self-teleologize in the system of instructive forms, that is, functional etymologemes. The subject has nothing at his disposal that even remotely resembles a guide-to-be-followed. He also has no methodological rule, no step that can be repeated. The scheme of intuitive, and eo ipso transcendent, interactions is an instructive structure. But the subject cannot abstract it and transform it into a normative plan that will inspire him to devise a more or less complex instructive approach. The subject cannot modify the scheme of interactions, because it is absolutely objective just like peculiarity. He is too far from being able to think of the types of instructive phenomena. How will the subject get out of this tiring situation?

It can be said that any set of pure experiences that are fluidly connected with each other and compare their pure meanings, composes the universal structure of intuition. The division of this whole into primordial transcendent parts is something that is so striking, but never catches our eye. However long the flow lasts, however wide the transcendent field of intuition expands, the division into parts is an a priori mode that makes structural realities and changes possible. A pure experience is not limited to a fixed complex of parts. It gathers many anticipations at different times. The size of the segmental complex depends on how the anticipations are connected, what new insights they can lead to, how complex they are in themselves, and how complicated they are in relation to other segments. The same applies to meanings, to the relationship between experiences and meanings, to the relationship between experiences and experiences, and to the relationship between meanings and meanings. The division into parts multiplies in many ways and does not always follow the same trajectory. All in all, the dimensions of the division-into-parts mode are flexible, unpredictable, and dimensionally relative. In doing so, the subject can imagine experiences separately from meanings. If we have associated quasi-images with experiences, and their static-dynamic contents with meanings, then nothing prevents the subject from representing quasi-images without dynamic contents and experiences without meanings. This separation does not frame the a priori mode, despite the fact that it seems to rob significant part of its extensional potentials. A meaning within an experience often has the capacity to compose a larger structure than most meaningful experiences that are difficult to approximate.

The plan resembles an operational whole that is divided into parts. It is operational in the sense that it allows the subject to act in accordance with it regardless of the nature of the action. Hence, the subject comes up with the idea of ​​treating the transcendental whole of intuition as a field where multiple complexes of parts intersect in different ways and in different dimensions depending on the configuration of infused experiences and meanings. Once the subject has adopted the expansive, relative, and a priori mode of divided parts, he somehow informally structures the picturesque basis. Pure images that were apparently false because they lacked form, their relationships and the relationships between their static-dynamic contents, now stand out in themselves thanks to the transparent pattern they create with their presences, right and wrong demarcated from each other. Now, the whole intuitive representation has immediate and informal structure. Every object is seen as inseparable part of the immediate whole. Similarly, the parietal cortices of the brain divide into immediate constituent parts external reality and its orders of objects that they receive from the organ of vision. Unfortunately, even after this, the subject cannot organize the accumulated materials gradually . The informal structure transformed the content from chaotic to “full of things”, replacing chaos with abundance, but it failed to organize the pile of formless impressions.

The subject’s attention is drawn to a luminous thread. Experiences and meanings build ordinary connections because they are homogeneous impulses and nuclei. But they have been upgraded with a simple leap into quasi-images and static-dynamic contents that can establish relationships because they preformat contextual wholes. This rectilinear extensive difference is the first thing that the subject associates with a crystal clear instructive trajectory. The pure core moments must constantly increase to contextual anticipations for the quasi-images to be more reliably transformed into real images. The concrete static-dynamic content of the true images will arise from the primordial motives of the soul, as the desire that the magical spirit unquestionably fulfills manifests itself. The psychic motive will sharpen the content. Because the subject want to see the experience contextually, he will struggle to create a vivid pattern. Also, because he wants the meaning to acquire an expanded core, he will transform the static-dynamic contents into contexts of the image.

4.

This urge is unconditional. The subject focuses on the difference. He reduces the entire essence of the accumulated to it. At the given moment, the subject does not need guidance. The very thought of the revelation that this difference offers turns into a hotbed of instructive inspirations. While experiencing the difference, the subject feels how important it is to act gradually. This feeling is more affective in the mental than in the emotional sense of the word, although, in the meantime, strong, irresistible and wild feelings awaken. Rectilinear expansion is instructive. It shows why the smaller thing should be upgraded and transformed into something larger. However, its instrumental capacities are too small. Even the subject does not know how he manages to extract and sharpen the image while delving into the difference. He invests himself entirely in the difference, but all he gets from the intuition and is connected with the instruction is the feeling of arbitrary gradualness. The forces that it invests in the difference to differentiate the structure of graded entities are purely intensive. But since the intensity is also scaled non-numerically, the subject has the feeling that as he accomplishes the gradation, he is acting systematically. This is not the case. Experience is transformed into a real image, but the core of the transformation is not systematic, but purely intensive. There is no instrumental trajectory that coordinates the processes while creating the differentiated structure. It is an intensity that complicates the intuitive and optical process. It superimposes the experiences and meanings that are intuitive categories into true images and concrete static-dynamic contents that, in turn, are optical concepts. The subject transforms experience into an image in such a way that he does not know whether 1) he is optically adjusting the pre-given image that blurs out from his being, or 2) he is manipulating the optical tools to organize approximate representations.

It must be acknowledged that this transition from pure experience to a true image and from pure meaning to concrete static-dynamic content contains within itself the seed of instructiveness. First, the subject considered that the rectilinear extension was instructive par excellence. The latest findings revealed an unpleasant truth to him. The rectilinear extension is more gradual than instructive. The instruction contains broadly rounded steps; it imposes procedures that are strictly, visibly even intrusively demarcated, regardless of how large and complex the task is. In the instruction, the rule of movement from A to B must have its own structure, independent of its relationship to other trajectories and goals. In the gradual, the principle of demarcation weakens, the circle can be a Euclidean point. The movement from a to b in that case also includes a series of rapid-fire bursts, or the insignificant shift of intensity differences. The latter cannot be called instructive in itself. They impose nothing on the subject, just as the instruction embedded in the objective systematic event. And yet, the subject knows that he must elevate gradualization to the point of instructiveness in order to achieve inconstructive results. He does not even have to try to find many things in common between them, because gradualization is a relative form of instructiveness. It is primordial instruction. Graduality shows how relative steps are accomplished, or at the very least, steps that cannot be followed because they are not convenient. Instructiveness shows how to take steps that make sense to the subject, regardless of the value scale on which they are located.

Within the boundaries of intuition, gradualness and instructivity are equalized, they belong to the immanent field equiexistently and mix with each other. It encapsulates and constricts the mechanisms of psychomental action in the absolute core, regardless of the scope of their extensive structure. The subject feels their work strongly, but cannot dissect and structure the experience as it unfolds within him. He imagines and collectively anticipates the actions that occur in the core, but cannot say which one occurs when and with which other it is connected at a given moment. Even if there is some psycho-temporal continuity, its differentiated trajectory mixes within itself and with itself. It prevents the subject from structuring the concrete elements of experience as the waves cover and submerge the rest of the wrecked ship. The subconscious appropriation of narcissistic-dominant affects and states is based on this experience of intuitive mechanisms. Both subconscious appropriation and intuitive mechanisms occur after the subject latently wishes, strives and intends to project himself into his assumed personal formation. All that we speak of in the context of an inconstruction that has not begun to produce the imaginative products and permeate their incipient structures, however sophisticated and elaborately arranged they may appear, sinks into the ocean of formless experience. It can be said that experience is not pure, because it simply reflects the differentiated forms of experiencing. Yet we must structure the mechanisms of instruction outside of actual psychic time. We instrumentalize psychic time to remind ourselves of what immediate formations, or amalgams, the intuitive experience contained.

So, in the immanent field of intuition, the feeling of gradualness is equated with the pre-organized gradualness. The subject can delve into the structure of the organized gradualness. It does not mean that he will experience the structure in a trajectory. He protracts psychic time. After that, he attaches the experienced content to the improvised duration in order to explicate the content, to present it believably and locomotorilly. The subject relives the experience continuously, but the same amalgam cycles are constantly repeated. Whichever segment he wants to experience as a specifically expressed whole, he at the same time harnesses all the other elements in the process. The gestalt-unity of the content imposes itself impudently, its rudeness knows no bounds. This representational constellation must be kept constantly in mind as we present the system of instructive and inconstructive procedures.

The signposts in the pre-organized procedure are there, simply contained and mixed into the turbulent intuitive field. Every constructive procedure, regardless of whether it is normative or objectively useful, is part of the roadmap. But this signposts are condensed into the feeling of amalgam formations. This situation leads the subject to “re-melt” the previous experiences with face-like images. He reduces the reminiscence experience until he obtains a pure abstract product. He merges all the old and lower face-like images into the archetype of suprematic behavior (to say domineering behavior would sound too strong in this subconscious phase of experiences). The pure essence of mastery that permeates the archetype helps the subject to anticipate the general logic of instructive action. Thus, the subject acquires a kind of awareness of the instructive sphere that is not based on the body, but on the integral representation of supremacy. Moreover, supremacy is a fluid feeling of domination that is not united with the consciousness of possessing power and with the open need to be great. The subject knows that he has to inconstruct an image where his self-projective activities and seductive self-formations will be transformed into a normative ideal. He cannot step out of this stage. He ties the possibility of creating an arbitrary face-like image of supremacy to inconstructive potentials. This synthesis is immanently strong, but it limits his cognitions and operational psychic possibilities.

The immanent structure of pre-organized gradualness stumbles and confuses the subject. He hesitates between the gradualness pre-organized in reminiscence patterns and the arbitrary image that he has to create and transform into an instruction, which while following will give him an advantage in development. He does not yet possess such a concrete structure. The dispositional contents of memory reflect pre-organized behavior. He knows what a pre-organized behavior looks like, but he cannot think of such an arbitrary one. He is like a child who cannot cope with the instructions given to him because the sketch or plan is too complicated for his undeveloped mind. Of course, in his case the challenge transgresses. He must imitate the pattern creatively, and not compose it. The subject is faced with several normative and constructive road signs that he himself has experienced and implemented. In other words, he has a meaningful collection of rounded instructions. At the same time, he cannot use objective examples of instructive behavior. Here, for the first time, he sees how serious and harmful is the collision between behavior that resembles a signpost, or is a signpost that has exhausted its possibilities, and the necessity of devising a normative or inspiring instruction. The repetition of previous attempts leads him nowhere. His soul distils so many images whose formations he has followed, applied, and repeated, that he himself is reflecting in the ideal image of an instructive demonstration of supremacy. That is why, the structure of the arbitrary face-like image is intuitively organized in advance. The subject knows the essence of suprematic action so much that he can imagine relatively all the signposts that come together in a personal self-projection. He recognizes them and always reveals their immanent individual structures anew. And yet, he is incapable of constructing a concrete arbitrary face-like image. The subject cannot make the necessary leap from the set of exemplary images to the self-sufficient representation of supremacy. He lives in the sphere of arbitrary face-like images, he just doesn’t know how to orient himself in it.

In the given circumstance, the subject learned that pure experiences, their meanings, and omnidirectional connections are separated, moved to a new plane, and upgraded phenomenologically into quasi-images, into static-dynamic contents, and into potential face-like images. Instruere and instructio enable this transition. The first one taught the subject to organize the experience he was collecting and accumulated. The second one trained him to categorize and to divide into components what arises as pure experience in the intuitive field. After that, he uses the components to map the inexhaustible relations of the encompassed pure associations. All these instructive operations provide the transition from pure experience to quasi-image, etc. They fit into the dynamics of acquiring and dealing with pure experiences, their meanings and connections, in order to internally stimulate the formless content to transform into a potentially concrete set of things. Instruere and instructio hand over the powers to the quasi-images and their perspectives from within pure experience. They are not instructional tools that show how to create a purposeful structure, how to use given structures, and how to act in a given structure or situation. These operational modes fall within the scope of intuitive activity. They prepare the subject to work with visual materials once the materials appear. They also encourage him to imagine and manifest them in his own life. They are fused with the quasi-images and their changing configurations to the extent that the quasi-images maintain their connection with pure experience. The more the visuogenic vagueness is lost and the images become concrete, the less role etymologemes play. Then, the aforementioned empirical forms of instruction come on the scene. Instruere and instructio, on the contrary, subsist. They push out the concrete thing inarticulately. Visuogenic potentials transform them from pure experience into coarse hypnagogic forms and networks. Instruere reveals the type of dynamic relationship between pure experiences and their segments. Instructio determines the dynamic proportions of the relationships and their changes.

This causal intuitive activity stimulates the transition from one form of state to another, overlapping only with the former phase. It distinguishes 1) the mechanism of pure intuition that seeks to establish a relationship with the imagination and its projective and representational domain from 2) the mechanism of intuition that fits into the imagination to help it organize crystallized images. Etymologemes and their metaphysical principle of constructing content are not removed from the work of the imagination, but rather support it in the background. They recall the dead Indian ancestors who were heroes. Before ascending and becoming objects and phenomena from space, the hero-ancestors established a tribal cultural and economic order. They transformed themselves into deities temporarily to see if their descendants respected and did not change the permanent order. It was more important for them to save the given order than to be considered deities.⁵ Such a role is also assigned to instructive etymologemes. If we consider them from the perspective of picturesque forms and their structures, instructive etymologemes are means of morphocentric intuition. It prepares the ground for true images; it seeks to capture, fix, and smooth out the forms that are consistent with the purely imagined self-projection. It is also the state that allows the two intuitive mechanisms to cooperate, complement, and merge with each other.

Thus, morphocentric intuition creates optimal conditions for inconstruction. The tendency to transform an indefinite visuogenic object into an appearance with solid motor self-manifestations exists in a certain type of schizophrenic. Their ability to perceive movements is impaired. Since they fail to see the movements of objects in real time, they remember some previous movements. They reproduce the motor patterns in reality, attributing them to inanimate objects. They assume that the shape of the object is related to the type of schematic movement, and so they hallucinate that the object is a living being that moved here and now. They reflexively combine the shape of the object and the remembered movement pattern into a homogeneous dynamic whole, and so they perceive the object as an active entity, although the object in principio cannot move like that, or is motionless at all. This whole process is machinal. They attribute movement to an object even before they learn its specific shape.

“Motion signals occur in an intermediate stage of visual processing; they may be influenced by early visual processing (by receiving spatial and temporal inputs) and by later visual processing (by cognitive interpretation of moving targets). It is possible that the motion deficit in schizophrenia reflect secondary effects from those brain areas that provide earlier or later visual processing”.⁶

It seems that schizophrenics with such disorders relentlessly strive to make sense of the presence of the objects that surround them, just as the subject strives to transform the complexes of pure experience into captivating visual representations. This disorder not only reveals to us the workings of morphocentric intuition, but also paradoxically shows us how visuogenic ambiguity is cleared up.

5.

The work of instruere and instructio is inconstructive in the most original sense of the word, sui generis. Any function that raises intelligible visuogenic potentials is inconstructive par excellence. By practicing in the psychomental sphere, these functions are transformed into immanent (and at the same time transcendent) guidance. They do not facilitate access to the goal, but they help the subject to accelerate the influence of his own interest in the visuogenic sphere and the morphocentric intuition that tries to extract the face-like images.

The saga in the realm of intuition does not end here. The guidance of the two initial etymologemes does not facilitate the approach to the goal. It testifies to it and at the same time complicates it. There is a gestalt-whole with its own dynamics, but it is pure and immediate. Despite the fact that there is a ratio of parts and functional entities, the subject must struggle to find the concreteness that is hidden behind the field of transcendent immanence. The scheme of experiences, meanings and connections is established, and yet one has the impression that everything is placed on fragile experimental pillars. The subject does not know provisionally but with great certainty which segment is manifesting itself in a given moment. He feels the overall changes at once, regardless of what directs his introspective attention. Such an experience disturbs the subject as much as it instills confidence in his own knowledge. If he practices, intuition invents all the signposts for him and forms instructions from them. The structure is arbitrary and solid at the same time, pre-drawn and disorganized. The subject will sooner assemble an arbitrary structure from the incompatible blocks that are in his immediate vicinity than he will manage to reconcile the suggestive chaos and the apparent organization. In the first case, the primordial constellation is hidden behind seven heavens. In the second case, the primordial constellation is missing, and its predispositions are made difficult by the incompatible parts. The signposts intertwine in an inextricable knot, entangle, displace and disperse the instruction. The instruction, that is, the fluid configuration of pure entities, gathers within itself the mass of experiences that flow in, without regulating the existing structure of relations, positions and changes. The system of intuitive procedures is not regulated, despite the fact that its potentials manifest themselves in a regularized manner.

Intuitive experience shows that the subject must not stop at the anticipated network of actions and must develop it. As the intuitive content is collected in the gestalt unity, the etymological mechanisms of instructive functioning are deformed into a sense of gradualness. Etymologemes are instructive because they show a certain intuitive dynamic. They are constructive because they encourage the subject to practice and increase the soul’s abilities to shape images. The instructive moment turns into constructive if the subject does not practice the mechanisms, but tries to use them to create something original. The constructive moment, on the other hand, turns into an instructive one, if the subject concentrates on exercise and practical benefit and neglects their creative potential. To advance from the realm of intuition to the realm of imagination, he must combine and balance both moments. Furthermore, the subject practices using these mechanisms, so that the feeling of experimental progress is replaced by faith in the instrumental and mechanical accuracy of the ideal instruction, although nothing changes in the structure of changes. The subject experiences the relations between intuitive entities quantumly. They combine flexibly and arbitrarily, creating random formations that are reflected in the mirror of general conditions. At the same time, this whole picture, however ambivalent, leaves a solid mechanical impression. Both random and predetermined events are part of one large and necessary mechanism.

The ideal guidance is the subject’s biggest problem. Everyone always speaks positively about intuition. Unfortunately, figuratively speaking, it is a bigger monster than they can imagine. So far, we have explained why the subject cannot find his way in the space of intuitive dynamics, despite the fact that through practice he sharpens his awareness of their quantum and purely mechanical manifestation. Now we will describe symbolically how the subject becomes disoriented in the intuitive space. In this situation, he is like a child who is being teased, and the bullies complain that he is causing problems, while he is withdrawn, ashamed and unable to say how things really are. Therefore, the bullies get away with it. Intuition leaves such an insidious impression.

Intuitive space does not have clearly expressed features, it is not a reality full of arbitrary and organized orders of objects. Intuition has the task of announcing something to the subject. The announcement is composed of two focuses, that is, referential horizons. It informs the subject about objective conditions and warns him about possible dangers. But we have given enough arguments why intuition turns from a friend into the greatest threat to the subject. Accordingly, even if it informs him about its own conditions, intuition certainly does not warn him about the dangers of their manifestation. The closest thing we can compare and identify intuition with is a roadside information board nailed to the ground. The subject befriends intuition after learning to reduce visuogenic vagueness and use the morphocentric function. Until then, the announcement does not apply to it, or applies minimally, as much as it informs the subject about objective conditions.

Reality, full of diverse orders of objects, helps the subject to orient himself correctly. In it, he detects objects with which he intentionally establishes relationships and objects with which he unintentionally comes into contact. He self-reflexively refers to reality, so that it can inform him that there are some and such objects with which he can cooperate. Self-reflection is constant awareness of the subject of his own presence in reality. Through self-reflection he measures his surrounding, anticipates what is happening and how he is going to act within the event. At the same time, it warns him about objects that he wants to avoid. Self-reflection coordinates and classifies the data coming from reality with the help of the intimate announcement, in order to help the subject to deal with the complementary structures of the circumstance. Reality cooperates with the announcement as well as self-reflection. The subject registers useful and harmful objects with the help of the comprehensive reality in which they are organized, or coexist in an apparent network. Thus, reality shows how strong its objective orientational disposition is. The subject registers objects here and there, looks into their “intentional constitution”. Meanwhile, reality turns into a living omnipresence that uses its positional states to announce useful facts to the subject. Reality does not give the objects the opportunity to hide, if the subject is careful. Therefore, it informs. Self-reflection is center of cautious action. It joins reality in the undertaking and reveals objects with it. Also, reality marks the object in the network of orders and among the quantity of other objects. It is a coordination system that reveals the status of its own elements, or of several such elements simultaneously. This is how reality approaches objects to force them to show their “true face”, thus it warns. Self-reflection accepts the message of reality, then intervenes and zooms in on the suspected object. Сoexistent elements mark the observed object, it is helpless and cannot hide, it suffers a triple pressure. Reality suppresses it, self-reflection stalks it, the orders to which it belongs persecute and press it. Self-reflection and reality inform and warn in a coordinated and simultaneous way. The more reality warns, the more self-reflection informs. And vice versa: the more self-reflection warns, the more reality informs. Self-reflection observes carefully, and reality offers significant data. Both are predisposed to announcement. Sometimes reality is faster, other times self-reflection. While recognizing objects, the subject identifies his self-consciousness with them. At the same time, he remains aware of reality’s ability to map the positions of significant objects, and of self-reflection’s ability to extract real content. The recognition reflex is activated impulsively. It reveals the quality of operational cooperation between reality and self-reflection.

Intuition gives the subject a pure and raw content. At first glance, it is like the positive writing on the board. The writing disseminates a single message. It reports on objective conditions. If the subject chooses the direction it points to, he will be saved from dangers. But the board can be tendentiously redirected and direct the subject towards the morbid, the strange and the unknown that apparently extends into the “paved” distance. Then, he will have to draw conclusions by comparing the reality of the indicated horizon with the positive writing on the board and the subjective premonition. If he remains uncritical and ignores the asymmetrical impressions, the subject will confuse the reality that warns him with the informative writing. The message board is a sign that describes things inherent in the pleasant direction. In itself, it informs, it does not warn. But the morbid path or shortcut, and its cacophonous direction warn that something is wrong with the notification and its motives. There are two types of objective conditions. The board directs the subject to the path that leads to the inappropriate environment. The message does not camouflage the warning in the notification. It masks what is dangerous and latently warns the subject, with the notification that casually leads the subject to move along the infamous path. Intuition can be more perfidious. It is like the message and the information in it that hides the danger in the positive statements to throw him into her terrible arms. Intuition captures the subject in the affective contents and reveals to him their immediate enchantment. It does not tell him how difficult it is to extract impressions whose positive note develops into a concrete structure. Opposing spirits intertwine endlessly in what it disseminates and squeezes the sinister out of the seductive inclination.

There are cases of dissemination, in which the notification aims to emphasize the warning. The messenger comes with a message. In it, the master gives instructions to the opponent on how to behave if he does not want the master’s wrath to fall upon him. Together with the message, he sends a part removed from a certain object, which means extraordinary to the opponent. Thus, the master achieves a double initial effect: he reinforces the blackmail and gains a negotiating advantage in advance. This object symbolizes the future act of violence. The message itself is written peacefully and leaves a friendly impression. The part of the damaged object, known only to the opponent, changes the spirit of the message, foreshadows future consequences, if the reporting message is not understood in the context of the warning object. Dissemination resembles a prosecutorial signal that indicates consecutive forms of punishment. Technical delivery obscures the semantic context and tone of the message. If an object symbolizing violence is added to a message that is being read, the possibility of achieving reconciliation becomes impossible. Whenever a malicious warning in any way permeates or is added to a hopeful message, and insidious symbolism twists the delivery and reveals the false connotation of the message, it makes reconciliation unbearable. Anyone who seeks to reconcile with the other, while threatening to start a war if the reconciliation does not go as he wishes, should expect the other to categorically shun him to prevent a pandemonic outcome. Total war is better than peace with a capricious man who, if given the chance, will turn the world upside down to rule, torture, torment and kill everyone in it. The threat that follows peaceful solutions from the very beginning ruins every positive initiative. The delivery is ambiguous, and the message is not what it seemed at first glance, because the symbolic object foreshadows what the outcome of any peace concluded under such conditions will be. After concluding such a peace, the symbolism of the object will multiply and grow into a Typhon composed of real acts of violence. The symbolic object and the violence it presupposes mystify the message as much as it destroys its pleasant context. The delivery turns into a sarcastic game of a corrupted mind that knows all the secrets of existence. The master warns the opponent indirectly that if he violates his conditions, he will replace the symbolic acts with instrumental action. He instrumentalizes both the message and the delivery in advance, by reminding that there will be violence. But the instrumentality is symbolic because the object does not implement but reflects the active violence. The message and the object are instruments of symbolic violence. The delivery is a spirit that supports their initiatives. The object exposes the negativity that is hidden in the message but cannot be seen and recognized. The symbolic violence is a specimen that should highlight the future punishment. The delivery is lonely. It awaits a general outcome, supports the accompanying effects and intervenes in the situation technically. The message and the symbolic object merge and radiate the spirit of contradictory peace and perfidious threat. They are directly involved in the situation, by the very fact that they bear the stamp of symbolic violence. If the opponent renounces the imposed reconciliation, he may be saved from the pandemonium. If he agrees, the pandemonium is inevitable. The punishments in the first case, if the opponent fails to defeat the master, will be terrible and unequivocally fatal. Consecutiveness, that is, the serial execution of punishments, will be carried out with the greatest precision and extreme cruelty. In the second case, the consecutiveness will be milder. It will take place intermittently and covertly, but in the end it will exhaust the opponent and execute him at a slower pace, in a painless physical and humiliating psychological way. The more aggressively the master delivers the message of reconciliation to the opponent, the more violent he will be, regardless of how the opponent responds. The symbolic tone of the object extends to the message and the delivery equally. Whatever the message and the delivery of the message and the object, ad extra verbal or written, the symbolic expression of violence reveals the true intention and the true mood of the master. The motive of the master is not important. Whether he feels betrayed by the opponent or has an incorrigible sadistic character, he formalizes the threat and uses it as a bait of fear that the opponent will bite without question. There is no escape for the opponent if the sadistic character sets out to avenge his betrayal. The opponent foretastes the threats contained in the symbolic delivery of the object which is connected to the disavowing linguistic message. Their forms are not enumerated and ordered in the submitted proposal. There is no punishment that is communicated to support the punishment already applied. The formalized represents the serialized, but does not contain it.

There are objects, for example, that announce to the subject openly and without intermediaries their infinitely positive potential. The observed local object radiates magnificent contents without witnessing them, just as the ambiguous message highlights sinister truths without presenting them concretely. The complex immediately merges with the object, as if the object promotes the complex directly within itself. The subject locates the object. In order to localize it, he has to think about it intensely. While radically localizing the object, the object warns that it will lose its personality and merge with the archetypal representation of the complex. But, on the contrary, the more it localizes, the more convincingly it prevails in consciousness and in the framework of the complex. Radical localization liberates the object in the symbolic space of the complex and allows it to stand out in a polysemous-relational way. The object is eternally returning to itself and self-emphasizing itself. First it exposes the complex and its raw greatness through itself. Then it merges with the manifestations of its immediate whole, freely identifies with it and symbolically connects with other correlates in it. Radical localization fits the object into the complex. It informs the subject about the process of adaptation. Self-emphasizing helps the object to emerge as the most significant correlate of complex relationships. It warns the object to choose its correlates carefully if it wants to stay on top. While the object returns eternally and associatively within itself, it pedals the report and the warning. This does not mean that the eternal return cannot become obsolete and be abolished. If the object does not establish connections correctly, if it does not localize itself absolutely, or if it self-emphasizes poorly, the danger will prevail over the positive possibility and destroy it.

6.

We have given several examples that show from different angles what Hisserl calls anzeige¹ (announcement). Intuition plays a primary antagonistic role in the anzeige storyline. While reality and self-reflection cooperate, warning and notification are threats that circle around observed and suspected objects. The sign is turned in the direction of the road and surroundings it does not represent, to hide the warning using the notification. The conditions of peace that the master delivers do the opposite: the notification deliberately leaves a hopeful impression at the beginning for the warning to turn the tables later and double the disappointment and fear. The object is localized in itself and stands out in the complex after it merges with it. Furthermore, it uses notification and warning to organize itself in symbolic space and to save the representational primacy.

The subject learns to use the mechanisms of pure intuition. Its pure mechanisms are composed of pure experiences, pure meanings, pure connections and pure relations, and of pure modes of etymological regulation. The contents of the pure (and primordial) intuitive mechanism are formless, regardless, reflecting a relationship of pure principles and pure entities. Even so, he feels the cunning hands of intuition caressing his heart to bury it in the abyss of immanence. The subject wants to do everything to break free from the caresses that curse him. Let’s assume that the subject is ready to advance even higher on the ladder of intuition. Let us say that he has mastered the relations and constellations that pure entities and structures constitute with each other. He recognizes the structures and their mutual changes as ongoing wholes outside the framework of acute psychic time. He can take their formal constitution in his hands and examine them without fear that the immanent field will swallow up and disfigure their cooperation. Moreover, he holds intuition hostage. The objective chronology of events fixed outside acute psychic time does not allow the sense of gradualness to equate the parts with the whole and to reduce the whole to each of the parts. Therefore, the subject considers that the time has come to refocus on the morphocentric function.

It is not as easy as it seems. It is not enough to simply imagine pure experiences as quasi-images, and pure meanings as static-dynamic contents (of the quasi-images) in order to begin to form hypnagogic images from which, eventually, some arbitrary face-like image will be born. The quasi-image can be pure. That is, the quasi-image tends towards the pure mechanism of intuition. Or the quasi-image can be hypnagogic, representing a chaotic display. The homogeneous chaotic display, in turn, will be divided into several vivid figures. Some segments of the display will represent several vivid figures in themselves, depending on the angle of view and the anticipated appearances and formations. As long as the hypnagogic image is not structured meaningfully and does not reflect a complete semantic whole, it retains the status of a quasi-image. Without morphocentric intuition, quasi-images cannot be divided in this way, nor can they be advanced and changed. Consequently, pure mechanism must give way to morphocentric function.

To reach a position where he can materialize the transition of the quasi-image from pure to hypnagogic, the subject will need to adopt more purely intuitive stages. Accordingly, the subject has not yet exhausted the secrets of the pure intuitive mechanism. We will try to unravel the secrets. We will check whether they will help the subject to advance the learning process of shaping original arbitrary images. The least he can do, after he begins to get to know the secrets of the visuogenic sphere, is to shape pictures that will resemble face-like images because they will contain the seeds of a narcissistic-domination worldview.

Instructio and instruere created a dynamic intuitive scheme that fits into the relationships, connections and proportions of pure entities, correlates and structures. They offered the subject an ideal instruction that was paradoxically placed before him, that is, within the framework of acute psychic time. They did not have the power to teach the subject how to create his own, empirical instructions with the help of which he would shape the original arbitrary face-like image. After that, the face-like image, or other such face-like images better than it, would themselves become a guide for the further construction of the narcissistic-domination worldview and the various layers of narcissistic-domination self-awareness. They are an intuitive template that cannot produce empirical instruction by itself. The organized structures of empirical instruction follow all the stages of intuitive instruction, the latter overlapping absolutely with the former. Their concrete segments are built on the basis of the work of instruere and instructio and modify their logic of operation, but do not repeat their pure schematic representations. They manifest themselves arbitrarily as much as they gather in a sense of gradualness. This methodological combination, allowing for limited and in a certain sense purely in-depth systematic results; allows the subject to only try the essence of independent shaping.

Therefore, the subject is not satisfied with this phase of development and is in a hurry to transform immanent entities into visible empirical categories, that is, pure experiences into hypnagogic quasi-images. He forces the imagination to work persistently to find segments and entire syntheses in which entire scenes of showing superiority will be revealed. If nothing else, his minimal idea is that it should provide him with significant predispositions in itself, to anchor him in the sphere of visuogenic representations, and work its magic. All in the name of domination. The pursuit of the higher and the more perfect encapsulates the etymologemes we described so far. But little does the subject know that instruere and instructio have upgraded versions, which will represent sophisticated intuitive mechanisms. They will at the same time help the subject to come even closer to the long-awaited transformation of pure experiences into hypnagogic quasi-images. Sublimely speaking, etymologemes systematically transform pure experience. They are functions of intuition that expand its acute influence, serialize acuity, create the conditions for pure thought to place indefinite thematic horizons under the umbrella of intuition. The anticipation of their quasi-systematic function fills the subject with feelings of superiority. Their causality enables all intuitive and empirical manifestations of shaping. Superordinate methodological systems depend on them. A segment of their functional field shines in each specific methodological work.

After several fruitless attempts, the subject gives up the idea of ​​transforming pure experiences into hypnagogic quasi-images. Introspective attempts are as unsuccessful as the etymologemes of pure intuition are incapable of forming an empirical prototype. After all, the subject has no problem stringing together very diverse and unrelated images. His imaginary form does this constantly. He cannot imagine a block of images that will differ from the stereotyped and already seen manifestations of supremacy. But the attempt itself is a precious toy, which can be transformed into a winning function, if the subject correctly understands its advantages and articulately delves into its cycloid abysses.

By means of the instruere the subject collected things, not only to accumulate them, but also to compare, combine and unite all the pure entities encompassed in the dynamic stream of intuition. This procedure does not lead to any results, because an immanent representation repeats itself over and over again, until the subject acquires a clear idea of ​​what kind of intuitive mechanism it is. In the immanent representation the exchanges described above take place, but they are frozen in a sense of gradualness as much as the dynamic whole they constitute. Therefore, the subject has the feeling that he is piling up, or more roughly speaking, throwing upon one another, the experiences and their pure interactive specifications, rather than arranging them in a complementary trajectory. They form a complex of pure consistency rather than representing a structure extended in time-space. Once trained and familiar with the limits and possibilities of instruere, the subject does not attempt to unite pure entities (experiences, meanings, and their relations and correlations) into a sustainable structure. Rather, he imagines as best he can in a given moment, or in a series of moments, their complementary flow and its core attributes. Any hope of original purposiveness is doomed to failure. Purposiveness is absurd: it is composed of fragmented parts that cannot possibly be put back together, even though the subject contemplates their renewed whole. The subject has the same experience with instructio. Every experience has its pure parts, because it is composed of meanings that expand its core to a structure. The core can be supplemented with new associations inherent to it, just like the structure. If to this be added the current experiences which the subject collects to combine with the already accumulated, the picture of things will be enriched that much more. For other experiences carry with them the same immanent structures and the same nominative potentials.

Yet, in attempting to penetrate the mechanical secrets of instruere and instructio, the subject made intense progress. The subject has come to know the dynamic content of the etymologemes. He repeats the content within himself many times, devotedly and tirelessly. He rematerializes within himself, psychically, their dynamic contents. Thus, he transforms them into a self-sufficient instruction. The more perfectly he experiences the two intuitive mechanisms, the more intensely he strives to shape the arbitrary face-like images. Self-sufficient instruction is a scheme that contains related procedures, but does not presuppose a concrete structure. Their dynamic connection is called into question, as is the product of self-sufficient instruction. The more he practices the content, the more the subject opens himself to a specific transcendence. This transcendence is the product of self-sufficient instruction. In it the visuogenic sphere and the morphocentric function merge together with the urge to have them delimited and structured.

The subject knows perfectly well how etymologemes function on an acute intuitive level and what they evoke as a consequence of themselves. Nevertheless, he tries again and repeats them as if searching for something that surpasses them in value and function. He practices the instructional mechanisms that he knows very well, but he treats the sophisticated exercise as a simple attempt. He senses that by attempting, he actually feels what is more significant in the process. Before this, the sense of gradualness was placed in intuitive mechanisms, in order to reveal their structures that are difficult to understand. Its power extended exclusively to their mutual relations. Now the sense of gradualness encompasses the transition from intuitive mechanisms to specific transcendence. It extends, goes beyond the framework of etymologemes, to encompass and control a larger field. All previous immanent structures and dynamics enter into it. Therefore, the idea of ​​systematicity grows in the subject’s consciousness, and the intuitive processes themselves become more complex and deeper.

Instructio complements instruere. In order to begin to disperse the parts that are immanent to the relationship between experiences and their meanings, the experiences must first establish some initial structural and dynamic relationship with their correlates. Once these mechanisms come together and begin to act with joint forces, the subject begins to anticipate the visuogenic sphere. The more familiar the functional etymology becomes to him, the more ready he feels in the visuogenic sphere to bring in visual content, whether hypnagogic or framed. More precisely, it will transform the visuogenic potential into visual content. The pure mechanisms of intuition are rooted in the visuogenic sphere. To put it poetically, the dynamite of visuogenic intentions explodes and turns into fiery intuition. The sphere is called visuogenic because everything that occurs in it before the pictorial contents arise relates to the pictorial contents. Thus, instructio and instruere are visuogenically predetermined and predisposed; they are primordially exposed to visuogenic influences.

However, the subject cannot break through the pure visuogenic sphere and sneak into the cloudy realm of visual representations. One barrier is his own ignorance of advanced intuitive-etymologematic mechanisms. But it is not the only one. Another barrier, or an invisible wall that hides the horizon behind it, is imagination. It is not trained in advance to navigate the visuogenic field, even when it is not filled with intuitive anticipations but contains concrete visual contents. The axial face of imagination does not direct us to the way in which imagination becomes operationally independent, but rather shows us how the understanding of the concept of imagination develops. Therefore, it cannot visualize the visuogenic sphere, nor can it unite pure experiences and their pure semantic structures into a meaningful pictorial representation.

The primordial mechanisms and functions of instruere and instructio must not be underestimated just because we have learned that there are more advanced ones. How important their initial synthesis is is shown by the operational characteristics that are very similar to the salience brain network. It is composed of two centers: the anterior insula and the dorsal anterior cingulate cortex. They have local operating units-extensions in each part of the brain,⁷ so that they can comprehensively monitor and mediate its activities. The cerebral cortex deals with and processes the empirical data that come to the brain from reality together with previously absorbed existential contents that have been transformed into personal experiences. The activity of the salient network differs from the activity of the cerebral cortex in that it contains exclusively abstract functions. These functions not only help the perceived and adopted empirical content to be treated and regulated on a purely transcendental level, but also coordinate dorsal and ventral attention.⁸ Dorsal attention focuses on the empirical contents that come from reality and are retained as active objects of interest in consciousness. Ventral attention helps the subject to surface the empirical contents that he has absorbed into his being and to actualize them in consciousness.⁹

The salient network sprouts upon another more primordial brain structure. These are the reticular formations in the brainstem,¹⁰ which perform the same function in a general and undeniably primitive manner⁴. For example, the reticular formations awaken the centers of the cerebral cortex and adjust their functions. Wakefulness supports adjustment, and adjustment utilizes wakefulness. The salient network activates the basic mode network. This network works whenever the functions of the cerebral cortex are activated. So, for this network to work, the reticular formations must first wake up the brain. Then, the salient network activates the executive control network. The latter regulates the relationships of the cerebral functions that have begun to work. Again, in order to be able to do this, the executive control network must be able to adjust the functions. Consequently, the executive control network is based on the ability of the reticular formations to adjust brain functions. Execution and the basic mode depend directly on wakefulness and adjustment. Similar pattern of gradation will be achieved by the intuitive mechanisms of etymologemes.

What functions do the insula and cingulate cortex have? How are their functions synthesized? Finally, why does the activity of the salience network as a whole resemble etymologematic operations? We will answer these questions gradually.

The anterior insula mediates the physiological basis for the feeling of self-awareness. This point is very important to understand why the anterior insula mediates the key role in the salience network. Its main function is to select significant impressions or stimuli and to reject insignificant ones. The salience network as a whole expands the primordial insular skill of value selection into two more coherent categories. There are: a) significant things that occur in the form of solipsistic mental tasks and b) significant things that are more complex. The latter require the subject to approach the life situation articulately. He will do this if he implements the best model of behavior in the given situation. So, the model of behavior is what stands out from everything else in the challenging circumstance. The latter selection would never have been possible if the subject had not been deeply aware of himself and the challenges of the life role he is playing. He should not only be self-reflexively composed, but must feel himself as someone who can and must cope with the challenge. The anterior insula is more important than the cingulate cortex primarily because of the sense of self-awareness it provides, not because it has attentional privilege. This is a radical property of its neurophysiological identity. The ability to select is the core of the salience network.¹¹ But there are lower layers that determine the role of the central function.

In order to be able to select the most significant and to separate it from the sea of ​​stereotypical things, the anterior insula establishes and exercises another attentional sub-function. Besides putting attention at the center, it stands behind anticipation. In other words, the anterior insula waits for the expected content to appear in the mind. This sub-function supports the mechanism, or the way in which ventral attention works. No matter what content he wants to create, whether he wants to call up old things or invent new things, the subject must appeal to pure intuition to draw them out of his being. Anticipation is an intuitive gesture of the subject. He must use the gesture if he wants to activate attention and “borrow” content from his interior.

The anterior insula controls the mechanical potentials of the cingulate cortex and all mechanical phenomena in the brain. At first glance, it is strange how a brain organ that supports intuitive manifestations of mental activity can control rational and objective mechanisms. But we know that intuition has its own mechanisms and that even these depend on its original activity. This authority does not give the anterior insula a great advantage, since the dorsal anterior cingulate cortex controls its centers for emotional experiences. Hence, we sense that the anterior insula has a major weakness. It not only possesses the emotional centers, but potentially also contains their extreme correlate, the ability to be impulsive. Because of this, self-awareness has an enemy in its own camp, in the neurophysiological structure that it shares with the various functional centers. If the subject is predisposed to be impulsive, psychologically or physiologically, this will inevitably affect his self-awareness. He will look at himself in the mirror of ugly impulsive self-manifestation, he will suffer and self-condemn. He will begin to create a negative image of himself and will nourish it with every blow he suffers. Impulsive behavior will not wound his mind first, but his being. Later, the wound will begin to haunt his mind as well. It will attack and wound the emotions by bursting out of them and distorting them. These are the most fragile attributes of a proud self-consciousness. If he continues on this path, he will pathologize being-in-the-world and will self-destruct.

However, this is where the aspects of anterior insular functioning that interest us end. The dorsal anterior cingulate cortex coordinates all the mechanisms, inherent in the parts of the brain that deal with empirical contents and experiences. The anterior insula treats its mechanisms as it treats the mechanisms of other functional centers. The insula manages the cingulate cortex and supervises it, the cingulate cortex does the same with the other mechanisms. Together they establish a chain of control. Due to its primordial orientation towards mechanical manifestations, it distributes attention and arranges it in accordance with the objects of interest on which attention allocates its resources. In this sense, the dorsal anterior cingulate cortex gains an advantage over the anterior insula. It helps it to regulate attentional manifestations, just as she helped him to organize his executive mechanical potentials.

The pro-mechanical and cingulate correlate of the insula seems to have another significant advantage. Its fanatically rational mechanism curbs the outbursts of impulsivity. In fact, it suppresses the extreme emotional manifestations that emanate from the irritated or poorly developed inner insula. It has no power over it only when the hypothalamus connected to it is damaged. Then, both emotions and self-awareness manifest themselves in an inarticulate manner. Seen through the prism of self-manifestation their unarticulated synthesis is popularly called psychosis.¹² The cingulate mechanisms for regulating emotional states that originate in the insula are even less able to positively influence the insula and its emotional outbursts when the hypothalamus is hypertrophied. In the case of hypertrophy, emotions disappear, and the sense of compassion is blunted.

As their opposing functions establish operational homeostasis, ambitendential advantages again become technical rather than substantive.

7.

Most fundamentally, instruere and instructio teach the subject how to cultivate and organize pure intuition with the help of their primary mechanisms. After that, they open up the perspectives of specific transcendence. In it, the visuogenic sphere and the morphocentric intuition should come together and cooperate. Once consciousness has shifted its focus from etymologematic mechanisms to specific transcendence, the visuogenic sphere will no longer give the impression of an extremely indeterminate essence, but will openly identify with visual contents and their potential contexts. Having reached this stage, the subject will finally be able to focus on the way in which pure experiences are transformed into hypnagogic, rather than pure quasi-images. The intuitive activity of etymologematic mechanisms enables the subject to sense that pure experiences are immanently related to quasi-images of every possible caliber. In the book on morphosthetic dialectics we have attempted to show the same process from the reverse perspective. Namely, how an optically distorted and dispersed object can be transformed intuitively and visually into other forms. It offers relative figural prototypes and useful hypnagogic forms. It also shows how matter from a solid body is reduced first to a vivid virtual form, then to a pure virtual form, and finally to an absolute tool of creative imagination.

The subject masters the etymologematic mechanical stages and leaps forward while learning to form arbitrary face-like images. Learning manifests itself as striving. But in essence it is the same. This assumption is not necessarily borne out by the above description after we explain it. The stages before that are sufficient evidence. In this, the etymologemеs completely coincide with the general role of the salient network. Here is how and why.

The word salient has two meanings. One meaning implies the achievement of a significant leap. The other meaning denotes lush flowering. Accordingly, a salient procedure is any procedure that leaps out of a barren situation and with its effective leap begins to change things in an extremely positive direction. Any highly sophisticated process and progress can be dressed up in this metaphor. It is touching and astonishing how the author of the children’s adventure Pinocchio symbolically and sublimely depicted the essence of the most important organ in the brain in 1883, when it was impossible to even assume that such a center existed. The cricket is an insect that jumps. At the same time, it suggests to Pinocchio, patterns of behavior that will save him from awkward and dangerous situations. Only if he chooses the right pattern of behavior, Pinocchio will jump and change his own unpredictable life situation. Unfortunately or fortunately, he neglects the cricket and always chooses the more difficult way of dealing with things.

Instruere is similar to the anterior insula. It represents the general dynamics of relationships and connections between experiences and their narrower and broader, independent and associated meanings. The dynamic structure that it draws within itself is fluid and can only be understood in the form of a one-dimensional, stereotypical and illustrative scheme. The pattern is as follows: experiences and meanings are exchanged with each other, so that the ones that the subject collects join those that he has already accumulated. There are no branching blocks and no multi-faceted block exchanges. Only one horizontal line is drawn on which some entities help, support and cooperate with other entities in their direction. Even if we assume that this collective action breaks through multiple paths, and that what is collected comes at once from many sides, the coordinate path is identical. What is collected always moves towards what has already been collected, and that means to a dead point, no matter how many directions experiences and meanings come from. No matter how many trajectories are opened, they will all move towards the center, they will be unconditionally interior and inevitably interiorly directed. In fact, the scheme is fluid in the perspective of the possibility of opening directions from which experiences that the subject collects will come.

The anterior insula also contains functions that are more wave-like than structural. Self-awareness, emotion, compassion, attention, anticipation, and even the intense control of cingulate mechanical potentials are purely energetic attributes that transcend the object of interest but cannot fit it into a concrete structure because they do not possess it. The anterior insula creates a transcendental atmosphere in which strict mechanical structures and parts thrive. Its energies permeate all proactive mechanical pores to animate them and remind them that they exist for the sake of the subject. In a similar way, the instruere forces newly arrived experiences to deposit in the central storehouse of subjectivity.

Instruere paves the way for instructio. It lays its own scheme as the foundation of its extensive and expansive block exchanges. Every movement, multiplication, spread and convergence of segments of experiences and meanings depends on the primordial relationship that the fluid, open to trajectories and centripetal scheme enables them. Instruere and the anterior insula are spiritually related in two ways. According to the nature of the functional structures and according to the exuberant substrate, that is, the analogy of lush flowering, which they place under their centrifugal correlates.

The plot narrows. The more aspects we have illuminated, the more clearly we anticipate what the remaining descriptive units will contain.

Instructio spread from the center to the periphery, from subjectivity to the teleological potential of the object it seeks to know and use. Moreover, since instructio belongs to intuition and its absolute core, such a spread occurred seemingly, that is, it was real in a paradoxical way. Instructio creates its blocks (which the subject then turns into inevitable actions and exercises them) like this. There is an individual experience. It connects with its meaning. They create a synthesis with associative potentials. This is the first block. This block attracts other experiences, meanings, associations and blocks composed of them, or the other entities call upon it. Meanwhile, it may happen that the block expands within itself and becomes richer, if the subject discovers and implements new and compatible local associations. In this sense, blocks are as fluid and reproducible as trajectories in instruere. Once internal capabilities are exhausted, this block is considered conditionally closed. It closes conditionally, because it will expand, not within itself, but at the expense of other associative entities. Each connection of the first and conditionally closed block with other elements and blocks creates the conditions for the creation of a new and separate block larger than the first. After this, the potential for trajectory expansion increases a hundredfold. The created blocks can be divided into separate associative units that will develop their own blocks. Or the existing blocks will be ephemerally gathered in one place, for the subject to use as a template for new associative taxonomies, complexes, and branches. We dare not systematize these pure extensions of associative segments further, lest we fall into madness. Last but not least, the associative trajectories of experiences, meanings, and their systems in instructio spread outward on all sides. They return to the subject in a roundabout way, as a multitude and abundance that he has to systematize outside of acute psychic time. Understanding these pure, intuitive and immanent processes in accordance with the logic of block demarcation and expansion helps him not to get lost in the storm of transcendent movements, to tame and systematize them implicitly.

Her tools are more like a soft and magical metal mesh that molds itself into various complementary shapes. The structure of functional forms will impose itself on pure energy. It will force it to work in accordance with the bodily, motor, mechanical and sensory potentials of the matter they represent. Such a structure coordinates the functions of heterogeneous matter (which we assume is pre-organized into blocks) and the formless energies flowing through the hands. In the instructio the structure unfolds and evolves depending on how the subject sees the relationship between the staged products and the initial anticipations. In the dorsal anterior cingulate cortex, the mechanical structure which is primarily responsible for managing, organizing and supervising the work of the cerebral centers is given in advance and divided into blocks. The central operational structure covers its organic territory. The operational units are dispersed stations, military bases, which do not allow anything to escape their control, first of all in the upper peripheral areas. Almost no brain organ is completely sovereign, since it must be populated with institutions of other brain areas and organs in order to function. Its operational, central and decentralized blocks are imposed on the blocks which have their own general tasks and play a pro-empirical, or pro-organic role.

The functional structure of instruere is similar to the functional structure of the anterior insula, because they contain a mode of archetypal work. The mode of archetypal work manifests itself in a modified way depending on the area in which it is applied and its potential for adaptation. Depending on how it is modified, the mode turns into a model. Same archetypal spirit haunts instructio and the dorsal anterior cingulate cortex. “It is futile to describe the pattern of making-things-up and travesty,” says Hillman. “It is better to catch the purpose of the pattern that is repeated in different cases”.¹³ However, just by grappling with the mechanisms of intuition and systematically devising its outburst, we have begun to describe the pattern, alongside its goals. Etymologematic functions have a purpose that we compare with certain properties of the brain. But immanent mechanics are entirely the property of intuition, the structure of which we are uncovering, independently of its objective tasks.

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1. Immanence cannot be freed from transcendence. The subject can hold in consciousness as long as he wants an immobile object of interest, turn it into a petrified emotional affect, and isolate it from its own processes. The processes will always strive to erupt from the object of interest, to redefine its retrograded identity, and to reshape its stagnant destiny. This correlation between the static consciousness-of-the-object and its self-manifestations is called immanent transcendence, or transcendental immanence, depending on the perspective from which the object of interest is treated. Therefore, whenever we speak of immanent things, they are at the same time transcendental potencies. ↩︎
2. Ассаджиоли Р., Психосинтез. Принципы и техники, Эксмо-пресс, Москва, 2002, с. 192-204. ↩︎
3. When we say “that something is shaped in the soul” we mean process of representing that moves the whole being of the subject, all its powers and all its intellectual capacities. ↩︎
4. Lewis, A. (1934) The psychopathology of insight. British Journal of Medical Psychology, 14(4), 332-348. ↩︎
5. Clastres, P. (1994). Archeology of violence (p. 121-124). New York: Semiotext (e). ↩︎
6. Chen, Y., Palafox, G. P., Nakayama, K., Levy, D. L., Matthysse, S., & Holzman, P. S. (1999). Motion perception in schizophrenia. Archives of General Psychiatry, 56(2), pp. 153. ↩︎
7. Chen, T., Cai, W., Ryali, S., Supekar, K., & Menon, V. (2016). Distinct global brain dynamics and spatiotemporal organization of the salience network. PLoS biology, 14(6), e1002469. ↩︎
8. Menon, V., & Uddin, L. Q. (2010). Saliency, switching, attention and control: a network model of insula function. Brain structure and function, 214, 655-667. ↩︎
9. Grossberg, S. (1999). The link between brain learning, attention, and consciousness. Consciousness and cognition, 8(1), 1-44. ↩︎
10. Luria A.R., Osnovi neuropsihologije, Nolit, Beograd, 1976, s. 114-130. ↩︎
11. Гуссерл Э., Логические иследования. Том II. Часть 1. Иследования по феноменологии и теории познания, Академический проект Философские технологии, Москва, 2011, с. 29-35. ↩︎
12. Palaniyappan, L., & Liddle, P. F. (2012). Does the salience network play a cardinal role in psychosis? An emerging hypothesis of insular dysfunction. Journal of Psychiatry and Neuroscience, 37(1), 17-27. ↩︎
13. Hilman Dž., s. Kod duše: u potrazi za karakterom i pozvanjem, Fedon Anima, Beograd, 2010, 270. ↩︎