There is a kind of malaise that we describe as being out of the flow, by contrast with a usual sense of ongoing-ness that does not require being named, although occasionally the quality of our involvement in our projects is so strikingly happy or apt that we are moved to reflect on it and to speak about being in the flow - but often in this latter case we do not accept this state as being exceptional and feel that there ought to be a way to make it our normal state when active, and indeed that this level of fulfilment is ours by right, a right as yet, in the course of a larger history in which we are embedded, only partly perceived. There is something in this of Heidegger's distinction between the modes he calls readiness-to-hand (Zuhandenheit) and presence-at-hand (Vorhandenheit) but here the instrument that has failed or obstructed us is not a hammer, or even a computing device, but ourselves. To pursue the analogy, there is an instrumental character to our being-in-the world which reveals it to be both highly structured internally and articulated with the world in a manifold fashion by way of that structure. Its ceaseless activity is to be understood not in terms of projects but of processes. It has goals and purposes which fully engage it, but while on one side it is employed to carry them through on another its task is to take, or read, them in, to grasp certain of the goals made available to it and to assimilate them so that they become entirely coherent with its prior character. Once a goal has become my goal it is already in the way of being effected. When this process is working smoothly I do not exist, I only arise and become a locus of inquiry when it is hindered or broken. Because of this self-consciousness always has a bad conscience with respect to the world and its most audacious move is to reverse this, to deliberately disrupt world-acceptance, revealing it as something added on, like advertising, so that the tort is now the world's enveloping heedlessness.