The Ever-Present Origin - Michael Goodnight - Editor

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Archaic — OriginaryMagicempathy and identificationPre-rational, pre-causal,hearinganalogicalMythicalimagination and utteranceIrrational: non-causal, polarcontemplation and voicingconceptualization andMental reflectionRational: causal, directedseeing and measuring(concretion andIntegralintegration(Arational: acausal, integral)“verition” andtransparency)It will be found that these ascriptions hold true when they are also readhorizontally and considered together with the other attributions, a taskwhich is facilitated by the "SynopticTable" printed at the end of thevolume. The magic structure is more or less characterized by the unitaryempathy and sense of identification and identity just as the mythicalstructure is characterized by the polar complements of imagination andutterance, contemplation or "vision," and vocalization or "voicing" inherentin myth. The Basis of the rational form of thought is expressed by theantithesis of conceptualization and reflection, as in Vorstellen andNachdenken with their respective suggestion of "before" and "after," aswell as by seeing and measuring. As for the attributions for the integralstructure presented above, they have presumably been discussed insufficient detail so that we can forego further comment here, at least withrespect to cross-section 11.a; the attributions in 11.b for the integralstructure are best understood when read together with those of the otherstructures.It is of fundamental importance that we clearly distinguish between"irrational" and "arational," for this distinction lies at the very heart of ourdeliberations. Arationality has nothing to do with irrationality; their onlyconnection exists in the fact that arationality is not possible withoutirrationality, or for that matter without the pre-rational or the rational. Allthree form the basis of arationality. Our entire endeavor of making theindividual structures distinguishable in the course of making them visibleis primarily intended to prevent the possible confusion of arationality withirrationality.It is only natural that the rational mind will find it difficult to grasp thisbasic distinction between the two, for its quantitative means are hardlyapplicable to the realization of the transparent, arational structure. Therationalist will perhaps mistakenly confuse the lack of measurabilitycharacteristic of diaphaneity with the unfathomability of the irrational.There is of course no proof that we are even justified in speaking of a lackof measurability with respect to the diaphainon, for it may well be thatdiaphaneity is free of measure.44
However we may wish to define it, arationality is never identifiable withirrationality or prerationality. There is a fundamental distinction betweenthe attempt to go beyond the merely measurable, knowing and respectingit while striving to be free from it, and rejecting and disregarding themeasurable by regressing to the immoderate and unfathomable chaos ofthe ambivalent and even fragmented polyvalence of psychic and naturalinterrelations. Projective geometry has long since demonstrated that therejection of measurability can by no means be equated with chaos. And sothis suggestion may perhaps serve to anticipate what we hope to clarifygradually in the succession of these pages and those of the second part sothat it may be transparent and thus evident.The third grouping which summarizes the forms of expression andmanifestation can be represented as in cross-section 12 and 13 on thefollowing page. With regard to these attributions it should be noted thatthose of the magic structure are not to be understood in any waypejoratively. The denigrating characterization of "idols" today, forexample, which proceeds from a one-sided religious viewpoint, despoilsthe sacred intensity of what such idols originally represented. We have noright to look disparagingly at this form of an awakening religiousconsciousness, particularly as we ourselves are still "superstitious," if in noother sense than in our rejection and persecution of superstition.The natural succession in cross-section 12 of idols-gods-God is not a valuejudgement but rather an illustration of the formation and increasingobjectivation of the perceptive faculty of consciousness. The centripetaldirection towards one God prefigures the centering of the human ego thattakes shape in the mental structure as ego-consciousness. A similarprocess of formation is evident in the gradual supplanting of idols bysymbols which are in turn displaced by dogma. Whereas the idol has anunlimited unitary validity, the Symbol is always polar and ambivalent, thatis, ambiguous as well as equivocal; and dogma - rigid and one-sided -creates an antithesis between adherents and those who reject it.Structure 12. Forms of Expression 13. Forms of AssertionArchaic — —GravenMagicMagic:ImagesIdolPetition (Prayer): being heardRitualMythicalGodsMythologemeWishes (Ideals: FulfillmentSymbol:“wish(pipe-)dreams”)MysteriesMental PhilosophemeGodVolition: attainment:Dogma (Allegory,45
Page 5 and 6: deficient forms which have become a
Page 7 and 8: they could not reach their intent w
Page 9 and 10: identity, or with his being equated
Page 11 and 12: was especially influential on Greek
Page 13 and 14: anticipated by Pope Sabinus, who in
Page 16 and 17: discovery of Augustine's words. "I
Page 18 and 19: concretion of space, our epoch is c
Page 20 and 21: While plumbing the hidden depths of
Page 22 and 23: With Leonardo the perspectival mean
Page 24 and 25: perspective, had become common prop
Page 26 and 27: not an avenue. Although man's horiz
Page 28 and 29: order to obtain a sequential view o
Page 30 and 31: the truly unrepresentable become ev
Page 32 and 33: apparent in the development of aper
Page 34 and 35: characteristics of the structures,
Page 36 and 37: Structureaugmentation, a loss or a
Page 38 and 39: "silenced music" of which St. John
Page 40 and 41: meantime the integral perception an
Page 42 and 43: homogeneity of the viscera, as well
Page 46 and 47: IntegralCreed)Method(Divinity)(Eteo
Page 48 and 49: that structure itself. Orestes' act
Page 50 and 51: in its silent meaning, for he dedic
Page 52 and 53: directed way, and to a mythical dem
Page 54 and 55: Even though we may be unable to do
Page 56 and 57: of arational possibilities which ar
Page 58 and 59: chapters 5, 6, and 7, we would like
Page 60 and 61: presupposes in any event the mental
Page 62 and 63: capability is being formed in him w
Page 64 and 65: At the moment when consciousness be
Page 66 and 67: temporal aspects enumerated. We are
Page 68 and 69: understanding the phenomenon of tim
Page 70 and 71: temporal forms which co-constitute
Page 72 and 73: crystallizing in a new perception o
Page 74 and 75: dream-like and somnolent aspects an
Page 76 and 77: ealization now manifesting itself a

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