{ ... }

۞

  The pure analysis of phenomenal appearances cannot decide between divergent orientations of thought.  The noumenon of the One, the phenomenon of the Other.  

  Ego alterum.  

  Qua intus sunt vos, Ego.  

  Non diffiteor mei.  

  Ego ipse, ipsa mei.  

  Sed multa.  

  °The Other, ha’akheyr° Psi-Qolog musèd.  °The locus of the Other emits a message; a signifying form that depends on the effect of alienated needs which deviate from the signifier.  Satisfaction of needs situate themselves within the recognition of the Other.  The Other affects desire; symbols, language, and places represent the Other°  

  Psi-Qolog lookèd into the mind’s eye of Maeve.  He cast a vacant stare into the vast black hole at the centre of the triangle.  The one she was playing her face through.  

  {ding}  

  Psi-Qolog felt nostalgic and his memories became static.  He rememberèd that time when Maeve had been struggling to count, the time she had made it to the number seven for the very first time.  It was at that time that she had made it to age seven for the very first time.  Something else rather significant had taken place that day.  

  Maeve had abandonèd her play compositions, ceasèd to identify with the characters as real, active facets of her personality and psyche and simply pointèd to the mirror in Psi-Qolog’s office and said “me” thereby recognizing herself.  

  Psi-Qolog rememberèd entering Maeve’s triangle as the symbolic father in the eponymous interplay with the Other; his major discoveries were made later.  

  Psi-Qolog clearly saw in his imaginations from that crucial day, how he, in a moment of delightful play, took Maeve’s hands into his own and said: “Aniy ha’akheyr, ha’akheyr aniy.”  It was a Hebrew phrase, meaning, I am the Other, the Other am I.  If I am a father, then I am the Other.  If I am a woman, then I am the Other.  Except there is no “am” in Hebrew grammatology.  Much like Quincy and his Anontology.  There is no is in Hebrew grammatolgy.  Again like Quincy and his prophecy.  There is no is.  It just happens.  

  Maeve and Psi-Qolog found unity in the Other, in each other, separatèd as individuals.  The two of them, both of their hands were embracèd as those words were spoken.  

  Then, Psi-Qolog gesturèd to Maeve by pointing to her, insinuating that she do the same, and as both of them had acknowledgèd this, a phenomenon occurrèd: phenomanonymous.  Without a cue, they both exclaimèd, as one: “ ‘‘ You! ’’ ”  

  °If I am the Other, then you are the identifier; the sign and the signifier.  The truth is I am a liar° thought the author of Maeve's character, as did the meta-reader of Maeve's character.  

  Finally, Psi-Qolog pickèd up Maeve and placèd her down to sit in front of the mirror.  Psi-Qolog then withdrew to resume his position as the objective Other.  Maeve ecstatically pointèd to her reflection in the mirror and exclaimèd: “Me!” singularly, without duality, identifying identity.  

  “In a regressive filiarchy, the instability of its genus loci produces echolalia.  The sound of the children's voices ran around, ran around the playground.  Regression to a premirror stage in which the individual forms a fusional dyad with what is no longer perceived as an alterity, as an Other.”  

  Psi-Qolog was speaking to Anon., confidentially.  He was using Maeve as an example as Anon. saw their interplay with the mirror.  

  “The unconscious is the discourse of the Other,” said Psi-Qolog, “the beyond in which the recognition of desire is bound up with the desire of recognition.”  

  The Other: the object of desire.  

  Sarai was not only an object of Anon.'s desire, at the end of each and every Ayah; Sarai was the image– « une visage sans visage » – that structurèd Anon.'s identity.  Sarai's image was in Anon.'s own.  

۝