In its origin, the intentionality notion was not as specific a function in the ego as conscious attention or, in the narrow sense, a product of memory, but an original gift of the self. The term intentionality has a complex history, starting from Aquinas and Brentano and extending to Husserl and later existentialists such as Sarte…The main spread of the notion lies somewhere between the definition of intention as a specific function and as a more general state of mind as intentionality in which the self extends itself into objects and draws the objects inside, the original meaning given by Aquinas. See Ahsen, “Eidetics: Neural Experiential Growth Potential for the Treatment of Accident Traumas, Debilitating Stress Conditions, and Chronic Emotional Blocking,” Journal of Mental Imagery, 1978, 2(1), pp. This change results in neuropsychological transformations. Since the eidetic acts in a nuclear fashion and fires in an all-or-none fashion, its repetitive behavior effects a change in the experiential field by creating a new junctional balance and other profoundly important junctional changes. When an eidetic fires, it simultaneously generates consequences in the junctional field, changing its operative balance, transforming its overly fixed neurotic pattern into a flexible life-related behavior. In view of the evidence, the eidetic process appears to be a self-motivated single point of experience, like a neuron firing in an all-or-none fashion the eidetic process also appears to be a junctional field, similar to the neural junctional field where many slow potentials interact. 47) that “Experientially initiated guided growth of new nerve fibers does take place and alters the spatial pattern of junctional relationships among neurons.” Ahsen recognizes the electrical-chemical-experiential relationship of the eidetic in this context: Pribram states in his Languages of the Brain (1971, p. Therefore, conflict is viewed not as a coming together of mutually exclusive impulses, desires, or tendencies that represent an undesirable, unhealthy state but as a way of natural functioning in a complete condition of being. Just as no activity in nature comes into its final shape without being challenged by opposites and honed by even “irrelevant” situations, no true psychic resolution occurs without incipient struggle. That the eidetic emerges at points of conflict is likened with the processes of nature. ![]() Eidetics is in perfect harmony with this new science, as it studies relationships among parts, searches out the unseen connections, and discovers order in chaos, predictability in unpredictability, and simplicity in complexity.Īhsen notes that through progression of the image, new structuration occurs at the psychological and neurological levels and is reflected through effects involving neuroelectrical change. ![]() Since the early 1970s, Ahsen has described his broad theoretical base along the lines of Wilder Penfield’s neurological experiments regarding repeatable evocations in the brain Ilya Prigogine’s work in chemistry regarding chaotic structures as a requisite process for arriving at a final structure Karl Pribram’s holographic two-process model of brain functioning and the fractal theory of Bernard Mandelbrot. In this process, Ahsen has shed light on how the above fields of study and eidetic imagery connect as follows: Neurology: Matthews, (Literary Criticism) Salvador Dali, (Surrealistic Art) Kenneth Burke, (Literary Criticism) Joseph Campbell (Mythology). To establish there is an eidetic connection which shows up in the commonalities of consciousness, Ahsen sought out renowned minds such as: Wilder Penfield, (Neurosurgery) Karl Pribram, (Neuropsychology) Ernest R. Eidetic theory proposes that consciousness originates in a peaceful experience of Nature and remains harmonious despite conflicts that appear to divide it, which is reflected in the breadth and creativity of the eidetic spectrum.
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