The Ever-Present Origin - Michael Goodnight - Editor

state of the "itself." It is presential and itself renders diaphanous; and thisdiaphaneity can neither be heard, intuited, nor seen. That is to say:through perception or verition the merely audible, intuitable, and visibleworld will be present in its entirety or wholeness. What is necessary is thatthis integrity and integrality be actualized.The actualization of this entirety or wholeness is possible only when theparts which form together merely an aggregate can, by the decisive act ofperception and impartation of truth, become a whole. For this to happenthere is one basic prerequisite: the parts must be heard or experienced,intuited or endured, seen or thought in accord with their very essence.Only concretized parts can be integrated; the abstract, and especially theabsolute, always remain separated parts (although this is not to deny theclarifying and epistemic capacity of abstraction within its commensuratemental structure).The deliberations of the last three chapters were devoted to theconcretion of parts (chapters 5, 6, 7). They form a complement to our firstsummary chapter (4) and were arranged in accord with the mutations.These chapters should have brought to perception the conditionality of themagic structure as manifest in its point-like nature, and the temporalboundaries of the mythical structure that are a counterpole to itslimitlessness and are expressed by the fact that thought emerged frommyth. In addition, the mythic-psychic world required this temporallimitation otherwise the necessary left-right interchange which wasattempted would have remained unachievable. Finally, besides revealingthe conditionality and the temporal boundaries of the magic and rnythicalstructures respectively, these chapters may have suggested the limitationof the mental-rational structure as reflected in the consequences of itsone-sidedness, that is, in its emphasis on the right, which to a great extentwas substituted for all other forms of directionality and directedness - alimitation visible in the three-dimensional violation of time.On the basis of these findings we were able to clarify implicitly that theprevious "time" was a degraded time. Instead of being left as a functionaland constitutive dimension, directing and spatializing, it was itself directedand spatialized. This error was unavoidable in a purely spatialized worldconception.And with regard to spirit, we were also able to clarify implicitlythat what has hitherto been called "spirit" was a degraded spirit seeneither in psychistic or in abstract terms, an error possible only in a worldviewentangled in the psyche. In a world representation, spirit has noplace since it is an arational "magnitude"; as "spirit" it was necessarilyexcluded and separated from the world and absolutized just as time is adegraded form of "coming-to-time " so is the spirit a degraded form of the"spiritual." Both can be actualized only within the amateriality of theintegral structure, just as space is realized only within the material andsoul in the immaterial structures.In order to present an annotated, though incomplete, survey of thefundamentals of the aperspectival world as well as sonne of the findings in57