Increasingly, for me — and it is thanks to my consciousness that I have discovered this — a creation worthy of the name is a process consisting, first, in (i) the metasensory probing, by the mind, of what lies within a far vaster part of the soul, through metasensory perception; then, second, because only life can create something that serves it — the soul alone being powerless to bring such bearers and drivers of life into the world —, as this probing proceeds, in (ii) the voluntary metasymbiotisation of the soul with the body: that is, we allow it to take full possession of our body, so that (iii) the extraction, by the mind, of what is thereby activated within our being — a being which, let us recall, results from the metasymbiosis between our soul and our body — is validated by our consciousness, which knows what promotes life. Not every kind of creation promotes life to the fullest possible extent, and it is of course such a manner of creation that we seek. As this extraction takes place, several processes will begin. On the one hand, the activation of being, together with a certain renewed voluntarism in the mind’s operation of extracting what is stirring within our being, will activate the centre of intuition in our brain and mind. From that point onwards, throughout the creative process, this centre will remain active as the process’s principal support, definitively marking the fact that the process has truly begun and is continuing. Around this intuitive centre, an entire series of more or less auxiliary dynamics will then unfold, differing from one type of creation to another. The three principal types are art, scientific or technical invention, and philosophical invention, which, in my view, has no interest today and forever on except through a total and maximal subjection of others — and through all the horror and vertigo of our annihilation that this may awaken within us.
Note: I emphasised “full” because, whatever an individual’s vital state, the soul is never entirely separate from the body. The closer one comes to separation, the closer one comes to a potentially dangerous state of death-in-life. Moreover, I do not think the soul can exist at all outside a body. In short, a soul can exist so long as it is within a body; but if, despite being inside it, it separates itself from it entirely, the individual is not living: they are dead-in-life. And being, which is life’s basic state, is the most balanced metasymbiosis between soul and body.