# The Mathematician and the Inner Game I

In theoretical terms, the particular mathematical individual is satisfied, but in practice wants to know how to counteract psychological distress. You need to know how the odds contribute to the suffering or pleasure of being alive, so it is not helpful for you only to know that its essence is that of a "floating material being." It is necessary to know how its component energies configure the floating being. This is how the mathematical individual then seeks the Freudian or Jungian structure of the human psyche. The quality of life game VI

In JI, the mathematician wants to know how to counteract psychic suffering. To do this, you need to know more and more about what your "psychic being" is. The initial clue is that its "being" is precisely "a body (matter in the state of information) that imagines itself, imagines itself and imagines its imaginations".
The imagination of cold is a representation of a material condition of the psyche. Certain material conditions can be thought of as drives or instincts. By definition, the JI mathematician calls drive any material condition that produces an imagination, that is, that causes the psyche to move in the manner in which it is capable. Also by definition the psyche of the JI mathematician knows that it moves, that is, imagines the movement itself. This is due to the condition of representing their representations, or imagining their imaginations. Instincts or drives are therefore certain material conditions of the psyche processed as first-level imaginations that impose themselves on the movement of the psyche and cannot be immediately or easily transformed or destroyed. Remember that for the JI mathematician, imaginations are always energy in the information state, or matter in the information state.
The problem of eliminating psychic suffering for the JI mathematician is therefore a problem of control or mastery of imagination. However, control or mastery can only be new imaginations for the psyche, for it is the only capacity available to it. The basic question the JI mathematician can then ask is: How can one imagination control or master other imaginations?
For example, how to imagine the elimination of imagination from the cold? Eliminating the imagination from the cold is eliminating the "feeling cold" drive.
The mathematician as a psyche knows that it was not "he" who produced the "cold." That is, the psyche knows that it represents in the first level obligatorily. Their ability to represent second level includes the representation of the inevitability of first level representations. In other words, drives are inevitable because they are the link between pure matter that supports the psyche with the latter. If this link does not exist, then matter is pure and its properties do not fluctuate, that is, it does not exhibit the state of information, and is therefore not psyche.
So to imagine that drives and instincts are inevitable is a second-level representation. Inevitability is an imagination that opens the possibility of the outer dimension of the psyche. If an imagination imposes itself on the psyche, then it may not be its creation; it may have an external cause or reason. The JI mathematician then immediately imagines the interior or dimension of the psyche as opposed to the need to complete symmetry. The "inner" and "outer" imaginations of the psyche are closely linked to the movement of the psyche. By definition, it is something that moves and "imagines" doing so. However, imagining oneself in motion implies also imagining the possibility of "stopping" or "continuing". The "stop" and "continue" imaginations belong to the imagination of movement. Movement is precisely not being still and still not standing; therefore, imagining oneself in motion is only possible for a system that is equally capable of imagining itself stationary.
Movement also contains the imagination of time. Different imaginations imply time. If the psyche imagines the distinction of imaginations, then it imagines one and the other and therefore imagines a succession. Hence the imagination of infinite succession is only a natural step for the psyche from the imagination of all distinct successions. Infinite succession is but time.
This is the most important imagination of the mathematician in JI: that of infinity. It includes the imagination "number". Number intuition is second level imagination because "succession" is like this. For example, the JI mathematician has the intuition of "natural numbers" when he imagines the distinction of first-level imaginations. Only when one imagines imagining does the distinction reveal itself, and therefore the intuition of number expresses itself. Therefore, contrary to common sense, intuition is second-level imagination, not primary or first-level imagination like instinct and drives.
An immediate consequence is that the JI mathematician can imagine himself as a math teacher, necessarily only as a psyche that deals with second-level imaginations of another psyche, his student. It is a subtle and delicate relationship of mutual psychic interference.
The JI mathematician, to imagine himself a math teacher, must necessarily imagine the "existence" of another psyche. "One" and "other" imply distinction and thus imply the problem of the relationship between "two" psyches, which is new and yet unexplored.
This relationship is unlikely to be "successful" except in the one-on-one situation, that is, one psyche with another, or one teacher for one student. This explains why educational systems turn out to be "useless" or "deforming psychic beings."
For the sake of precision and clarity, we emphasize that it is therefore perfectly possible for the psyche to imagine the imposition of first-level imaginations. These cannot be immediately eliminated or transformed; impose themselves autonomously. Such imposition is what constitutes the imagination of the "external" to the psyche, of what is "outside" the psyche. We insist that, for the JI mathematician, the external is an imagination only, and there is not enough reason for him to suppose "a real world independent of his psyche."
For the JI mathematician, this is the object problem in JI. Objects are imaginations that impose themselves autonomously. Are there independent and outside "psyche" beings causing such imaginations that impose themselves because they are determined in some way by the standards proper to these "ones"? In other words, is there a reality outside the psyche that includes it?
In the JI game, it doesn't matter. The JI mathematician does not imagine, in this context, how to reach the object's being in this sense of existence independently and outside its psyche. Because as a mathematician you do not feel allowed to take large steps in uncertain and unfounded dimensions. It does not feel entitled to suppose the existence of anything but a first-level imagination inexorably imposed.

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