This construct, abstraction, one’s meaning . . .

This situation of ours, associated imagery . . . being abstract, there are those expected intuitions, ideas, symbols.

But it is also a form, the Life World within the Greater World . . . activations . . . 

How the poem is written, interpreted, the jig saw puzzle is made, the experience engendered.

Changing realities, paradigms . . . complex situations.

Mysteries . . . chaos magic . . . 

Ego . . . that aspect of oneself that resists change, hence the Shadow. When one realizes that we are a part of the whole, there is the chance for extensive evolutions, interconnections.

There are changing functions and orientations here, that allow one to experience oneself what this means . . . like from subject/object, to figure/ground. Intent.

There is that intrinsic aspect of self that is in touch with all these core moves . . . one has to be true to oneself! There is a truer reality beyond these appearances, the apparent.

“But the question remains: what leads us onwards and upwards? Goethe says it’s the ‘eternal feminine’; for Wilson and Husserl it is the transcendental ego; for Madame Blavatsky it is the interplay between noumena and phenomena; and in Watson’s Miracle Visitors it is the ‘inaccessibilities’ that tease out our greatest mental leaps. In a sense they’re all aspects of each other, bleeding over seamlessly into one another’s territory; eternally presenting a sort of meta-logical game that challenges our presumptions every time we become too complacent.”

Moore, David J.. Evolutionary Metaphors (p. 79). John Hunt Publishing. Kindle Edition.

“There is the sense that there are meanings that animate the deepest substratum of existence, and that, in some odd way, these meanings are the structural blueprints not only of matter and the physical and natural world, but also the structuring forces that underlie experience as well as existence in its interior and mental form. The mind, then, is just as much a part of this reality of objective meanings as it is capable of unveiling or revealing them. In fact, it is essentially revealing deeper layers of its connection to reality itself, and, as a result, there is the sense of unity consciousness and an overcoming of the Sartrean kind of existential alienation. More than this is the direct access to information or unusual powers . . . “

Moore, David J.. Evolutionary Metaphors (p. 146). John Hunt Publishing. Kindle Edition.

“ . . . for particularly in his later work, Jung ‘began to move toward a conception of archetypes as autonomous patterns of meaning that appear to structure and inhere in both psyche and matter’ and thereby ‘dissolving the modern subject-object dichotomy’ (2001: 425).”

Moore, David J.. Evolutionary Metaphors (p. 136). John Hunt Publishing. Kindle Edition.

This journey may be short, within the internal/external context only, like the snake biting its own tail, the Ouroboros. The assemblage point. One doesn’t change much. Like leaving one’s home, then returning. They knew that.

Or, one can move into that greater context, that “intrinsic self entwined within that interactive field of meaning and knowledge.” All changes here, including oneself, evolves. Extended meanings. Infinity.

I needed a way to better approach those extended contexts.

There can be unique, sophisticated presentations here, from that Greater reality, with enhanced meanings, that can circumvent these lowly views of ours . . . an abstraction can be much more, as suspected, and it can be lived!

I was doing fine here.

With the extended context of the life world within the greater world, I noticed that situations or imagery that would give the ego problems, one can sneak around and through them, circumambulate, not restricted to the ordinary perspective.

I saw myself standing there, hand up to face, considering the issue. Self-referential . . . abstract and perceptual.