characteristics of the structures, whose next grouping includes theirrespective sign, essence, and properties, we must consider for a momentthe ascriptions made above for the integral structure that result from theirparticular relation to space and time. Its four-dimensionality representsultimately an integration of dimensions. It results in a space-and-time-freeaperspectival world where the free (or freed) consciousness has at itsdisposal all latent as well as actual forms of space and time, withouthaving either to deny them or to be fully subject to them. To what extentthis space-time freedom can be realized in life, to what extent it iscompatible with the occurrence of presentiation, and to what degree it canbe related to what we call the diaphainon - these are questions which areresolved to the degree that we become aware of further elements thatmake up the individual structures.Let us now turn our attention to further cross-sections. If we recall thepreviously mentioned sign, essence, and properties for each individualstructure, the following new cross-section results:Structure 2. Sign 3. Essence 4. PropertiesArchaic None Identity (Integrality) IntegralMagic Point Unity (Oneness)Non-directional unitary interwovennessor fusionMythical Circle Polarity (Ambivalence) Circular and polar complementarityMental Triangle Duality (Opposition) Directed dual oppositionalityIntegral SphereDiaphaneity<strong>Present</strong>iating, diaphanous “rendering(Transparency) whole”As in the case of the dimensioning, it is again evident from the sequenceof signs that we can observe an increase or expansion in the course of themutational series. Our choice of signs is not arbitrary but rather an organicoutgrowth of our exposition of the individual structures. <strong>The</strong> signs do notdistort or denature the objectively given state of affairs any more or lessthan in any instance in which we describe or represent something; everydescription or representation contains an alien factor not present in whatis described, inasmuch as we are compelled to impose an order onsomething undeniably organic that confronts our linguistic and conceptualmeans, and to arrange sequentially an obviously complex event.<strong>The</strong> signs convey the extension of the point to a circle, the break-up of thecircle by the triangle, that is, the division of the circle into sectors - thequantitative increase and extent of the mutations. Conversely, we can seein the rearrangements that determine the given essence of the structuresa countermovement; the increase of dimension by which consciousnessgains extent and scope is inversely proportional to the qualitativecharacterof the individual structures, which undergo in each instance areduction or diminution of value or intensity. <strong>The</strong> incrementation ofconsciousness does not correspond to an increase within the relationship34
to the whole, even if that were possible, but rather to a lessening orweakening of this relationship.In qualitative terms, then, the expanding consciousness reduces its ownsystem of interrelationships. Unity is only a reduced wholeness; yet aninceptual consciousness in man is possible only once this unity has beenachieved. Polarity further expands the arena in which consciousnessoperates, providing the tension necessary for everything that lives andunfolds. At the same time, the originary presence of the whole is lessenedor dimmed. It can no longer be experienced to its original degree aswholeness but only through an act of completion or complementarity. And,as noted earlier, the further dimensional increment that drives polar selfcomplementarityinto the dualistic division and measurability ofoppositions does not even allow for an act of completion but at most for anact of unification which is always fragmentary. (<strong>The</strong>se reductive"Potentialities of the Structures" will be presented in the very next crosssection below.)<strong>The</strong>re seems, therefore, to be a qualitative reduction of wholeness thatcorresponds to the quantitative augmentation of consciousness which, bydimensioning, creates its own system of interrelationships. <strong>The</strong> increasingexpansion, extension, or growth of consciousness evident in the mutationsis inversely proportional to the reduction of the integral system ofinterrelationships which it has apparently lost. When viewed in this way,the dimensioned world seems to be one splitoff from the whole. <strong>The</strong>quantitative spatio-temporal system of relationships increases to thedegree of the growth of consciousness and is recognizable in the increaseof dimensions and reification. Yet there is at the same time a proportionaldecrease of the pre-spatial and pre-temporal presence of origin; man is nolonger in the whole. Henceforth he is to an ever-greater degree merely aparticipant in the whole, although the whole ultimately cannot be lostsince the archaic structure or origin is irrevocably present.What takes place here is perhaps less a weakening or distantiation fromorigin than a remarkable kind of rearrangement. To us, accustomed as weare to thinking in terms of subject and object so as to be capable of mentalthinking, this presents itself as a rearrangement of intensities similar toconsciousness, in which what is rearranged is carried over from theobjective world - or universe, i.e., world in its entirety - into man. Manbecomes the bearer or agent of the originary "consciousness" (orwhatever we may wish to call it), and his earthly conditionality, via hisspatializing and temporalizing, renders terrestrial that which is integraland related to the whole.Man, however, is not just a creature of earth; he is also a creature ofheaven, if only because he breathes this heaven with every breath (if onewill permit the somewhat loose physical description). In every breath the"substance" of even the most remote heavens is present if only to aninfinitesimal degree. Now, to the extent that he is a creature of theheavens, what we have just observed to be a diminution or an35
- Page 5 and 6: deficient forms which have become a
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