Even though we may be unable to do anything against such phenomena,we can at least avoid becoming submissive to them. We can view themwith a certain detachment, secure in the knowledge that a deficientacquisition of unity does not lead to strength but rather of necessity, andnaturally, to brutal power and, ultimately, to impotence.After what has been said, examples of an overly mythical conception comeeasily to mind. Wherever we encounter an immoderate emphasis on theimagistic, the ambivalent, the psychic - on unbridled phantasy,imagination, or power of fancy - we may conclude the presence of adeficient mythical attitudethatthreatens the whole or integrality.And, too, wherever we are caught up in the labyrinthine network of mereconcepts, or meet up with a one-sided emphasis on willful or voluntaristicmanifestations or attempts at spasmodic synthesis (trinitary, tripartite,dialectical), isolation, or mass-phenomena, we may assuredly conclude thepresence of a deficient mental, that is, extreme rationalistic source.This manner of observing the manifestations which we encounter mustnot, however, be applied mechanically or indiscriminately; only theirimmoderation orexcess are deficient. Where they emerge in moderationthese phenomena are today still efficient and effective. We must not losesight of this fact, for if we do we place ourselves into question. It is not themeasure alone which is decisive; it is the moderation contained inmeasure along with the immoderation, the measured as well as theimmeasurable as expressed in the root of the words measure and mass.This summary, then may have served to illustrate that:1) All structures constitute us;2) All structures must be lived commensurate with their constitutivevalues if we are to live a whole or integral life;3) No structure may therefore be negated; negation enters when onestructure or the other is overemphasized, whereby this accentuation istransferred to its deficient manifestations, which are always quantitative;4) Certain designations, ascriptions; and characteristic concepts attributedto the individual structures render their effectuality evident.With this result we come to the end of our chapter. <strong>The</strong> foundations thatconstitute each of us and thus also a possible new mutation may by nowhave become apparent at least to a certain extent. Nonetheless, before wecan turn to the possibilities and first manifestations of the newconsciousness or the new mutation, we must address in three shortchapters some additional measures in order to precludemisunderstandings.We cannot forego these measures since among the new and modern54
phenomena there are too many that, though forgotten, are merelyreactivated manifestational forms. Inasmuch as they have been forgottenthey give the appearance of being new and are erroneously valued assuch. Certain modern artistic trends are a good example: surrealism anddadaism, for instance, are only regressions and notinceptions of a newmutation. <strong>The</strong>y are to a certain extent the rubble covering thefoundations; and on occasion they are even deliberate and consciousefforts to destroy these foundations.We must, therefore, establish some additional means for distinguishingwith certainty the seeming from the actual "new." For this we appendthree additional considerations to supplement our discussion so far. <strong>The</strong>First addresses the question of space and time, the second the question ofsoul/psyche and spirit, and the third the forms of realization and thought.Without having clearly demonstrated the conditionality of space and time,without having established what is psychic and what is presumablyspiritual, and without having gained insight into the forms or types ofrealization and thought processes within each individual structure, we willbe unable to make evident the "new."Without such clarification we would be constantly in danger of revertingimperceptibly to the merely unitary space-timelessness of the pre-rational,or to the immoderation of purely psychic irrationality, or would remainconfined in mere quantitative, rational thought. If we wish to gain insightinto the arational and the aperspectival, this must be strenuously avoided.Only such insight into the mutation to the integral structure that is inprocess can transform our consciousness and our humanity into aneffective whole. It is this structure, after all, that also encompasses what isto come: the future, which even today is our co-constituent. For not onlywe form it; it shapes us as well, and in this sense the future, too, ispresent.Chapter Eight<strong>The</strong> Foundations of the Aperspectival World1. <strong>The</strong> <strong>Ever</strong>-<strong>Present</strong> <strong>Origin</strong> (Complementing Cross Sections)One difficulty which to some will seem insurmountable is the difficulty of"representing" the aperspectival world. This world goes beyond ourconceptualization. By the same token, the mental world once went beyondthe experiential capability of mythical man, and yet this world of the mindbecame reality. Anyone who objects that the aperspectival world is, inspatial terms, unimaginable, incomprehensible, impalpable, inconclusive,and unthinkable - and there will be no end to such objections - falls victimto his own limitations of comprehension and to the visual representationimposed by his world. Some will undoubtedly also be irritated by the talk55
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