There is currency in the images of those experiences which are taken to be most desirable, more than in these experiences themselves which are assigned little value if they are not presented as nameable, general and imaginable. It is not so much experiences that matter as recipes or maps of experiences built out of other such images and extended, connected, developed in various readily understood ways. In spite of this variation they are marked by a yearning for, an avidity towards, one of two ideals, an ideal of passionate participation, Dionysiac, rajasic fullness, and an ideal of detachment, subtle and cerebral, serene and vastly panoramic, Apollonian and sattvic. Within each of these directions formations appear to trump each other by being more perfect realisations of their respective ideal, pushing off from each other's shoulders; but a kind of trumping also takes place between the two directions involving first a rejection of the other, a reduction it to some pathetic caricature, an ignorant or frightened evasion of the only road to apotheosis. Both of these ideals are analogies of what is more properly seen as spiritual awakening, but they are analogies in the key of the experiencing self. They are projections into objectivity of something that is wholly subjective and therefore has no such projection by very definition. And this is precisely why they can be be endlessly detailed and elaborated, ever new, and indeed why they can seem to create the new itself, through shedding some of the dawn-like gold of their reflected light onto it.