presupposes in any event the mental consciousness structure. In the samesense we cannot speak of mere "religion" with respect to the integralstructure. <strong>Present</strong>iation is "more" than a tie to the past; it is also anincorporation of the future.Inasmuch as presentiation integrates the presence of the past as well asthe presence of the future, the ties of the integral structure are ties topraeligio. This praeligio excludes all delusions and prepossessions; it iswithout expectation, without hope of something, since everything to behoped for is latent in us and is realized through praeligio. <strong>The</strong> same is trueof recollection and of the interchange between the conditioned above andbelow, between the temporally limited left and right, as well as the boundbefore and alter. Praeligio is thus a commitment to the emergenttransparency of the presence of origin,which, as soon as man becomesconscious of it, enables him to perceive as well as to impart the truth ofintegrity or the whole. <strong>The</strong> praeligio does not exclude any of the otherforms of tie or commitment; rather it integrates them "into" the whole.Finally, with regard to cross-section 17, we have repeatedly referred to themagic pars pro toto. We also remind the reader of the characteristicambivalence of the Greek term psyche which signifies not only "soul" butalso "life" within the mythical context. That life, symbolized by mythicpsychicimages, always contains its complementary death pole. <strong>The</strong> first"motto" expresses the unifying moment; the second, the polar. In the thirdwe find Parmenides' sentence, the positing "is"; and in the fourth theintimation that verition is neither a unification, a polarization, apostulation, nor a synthesis, but rather an integration by means of whichorigin - which places its imprint on the whole - becomes the perceivedpresent.2. Summation and ProspectHere we conclude our attempt to exposit the foundations of a newmutation. To the extent that we have been successful in making thismutation evident it will be apparent that the four structures whichconstitute man must be perceived in their entirety as a whole. <strong>The</strong>mutations are an awakening of consciousness, and their "history" as wehave presented it is a contribution toward the understanding of thisawakening of consciousness. This history makes us aware of the vitalityand plenitude with which these structures function.To live these structures together, commensurate with their respectivedegrees of conscious awareness, is to approach an integrated, integral life.And there can be no doubt that our knowledge of the particular structurefrom which a specific event, reaction, attitude, or judgement originates willbe of aid in clarifying our lives. But it must be a clarity aware of theobscure, and a wakefulness that knows of somnolence, for these areprerequisites demanded by the transparency of the integral structure.60
During our deliberations on the foundations we have already madereference to those things able to actualize a new mutation. This entailedsome risks since these references were without binding force and "proof."<strong>The</strong>y are to be understood as intimations or suggestions in the same wayas if they were a description of a still unfamiliar landscape, a descriptionthat appears strange rather than helpful until one has seen the landscapefor oneself. Nevertheless, we believe that we have been correct in pointingrepeatedly to the "new landscape" of the aperspectival world. What isneeded is not a representation but an intimation of this landscape. In anyevent, initial manifestations of this new landscape can be identified. Thislandscape is not so much a promise as a task or challenge.Whatever the nature of this landscape, it cannot be a repetition of whathas been. At the very outset (or the conclusion) of this "new landscape"four major and encompassing modalities of the world from which we havecome forth, lived, experienced, and thought, and from which we continueto go forth, live, experience, and think - four encompassing andintensifying realms of possible and actual forms of manifestation areeliminated. This surely does not simplify our task, but it does serve toclarify it.<strong>The</strong> mutations as presented also make clear that something notexperienceable did come to be experienced; something inconceivable didcome to be conceived of; something unthinkable did come to be thought.For magic man cannot realize the experience or thought of the mentalstructure. For merely mental man, the perceptibility of the integralstructure will not be conceivable; nevertheless we are already in theinception of this integral structure - a circumstance that provides supportfor events which still seem unrealizable.Events of the past several decades have surely revealed that a newmutation is necessary if the dire situation of the present is to be changed.<strong>The</strong> extent of general destruction of materialized and false values todayno longer requires a description. At this turn it may be well to recall thatonce, when the mythical structure began to pale, Greek man was facedwith a proliferating chaos similar to ours today. <strong>The</strong> chaos then affectedthe mythical world which had burst apart, and the threat was a destructionof the psyche. With the aid of directed thinking the Greeks were able tomaster this chaos.Our chaos today pervades our material-spatial world; perhaps we canmaster it by "verition." <strong>The</strong> ideas of Plato gave a fixed form to the thoughtcontents of the soul without which the Greeks would never have been ableto extricate themselves from soul and myth. This fixation which made thespatial world possible was itself fixed by Leonardo's perspective. Without itEuropean man would have been lost in space just as the Greeks wouldhave been lost in the soul without the set, idealized points.Now that this spatial world threatens to come apart because the forces ithas unleashed are more powerful than man who realized them, the new61
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