• a strong feeling of reality in an internal world, a feeling that is ordinarily focussing on objects;
  
  
• what is perceived is assumed to come "fromanother world or from another dimension"⁶⁸. Deikman holds that there is no stimulus from the outside, and that this state is the outcome of the functioning of the psychic system, of the feeling of one's own psychic system by the self-produced sensation of light, color, force, movement, smell, sound and the like: "The vehicle for this perception appears to be amorphous sensation, made real by a displacement of reality feeling "(reality transfer)" and thus misinterpreted as being of external origin"⁶⁹.
  
  
• a feeling of unity, which is the core of these experiences, the feeling that the self conjoins the rest, that the frontiers, the boundaries between the individual and the rest of the world fade away. Let aside the mystic, religious interpretations, Dickman states that the perception of the unity might be either a perception of the own psychic structure, or a correct assessment of the world, of the real structure of the world. This feeling induces in the experimenter the idea that "the concrete experience of his separability sense is arbitraryand an illusion"⁷⁰. By this experiment, it is believed that the "receptive mode may furnish a cognitive way for certain aspects of reality which are not accessible to the action mode"⁷¹.
  
  
• a kind of unutterability, i.e. an inability to verbally, immediately communicate the result of like experiments. It appears that in such a state the subject becomes aware of a simultaneous grasp of several levels of comprehension. Otherwise stated, he becomes aware of a grasp of existence in its "overallness". "The question of whether such knowledge is actual or an illusion remains unanswered; however, if such a multileveled comprehension were to occur, it would be difficult-perhaps impossible- to express verbally. Ordinary language is structured to follow the logical development of one idea at a time and it might be quite inadequate to express an experience encompassing a large number of concepts simultaneously"⁷².

This does not mean that subsequent word expression is impossible, and Deikman himself admits that there might exist some "thinking" in the receptive mode, organized according to a different logic, "in pursuit of aims located along different dimensions of reality than those to which we ordinarily address ourselves"⁷³. And this leaves free way for science to advance.

Finally, let us note that we cannot dispense with science, whatever the grounds invoked, and that we shall always be in search of a certain order, rationality, a certain logic and mathematics in science. Certain modes and results of thinking which seem to be irrational may turn out to be of a more comprehensive rationality. Haven't "irrational" numbers become entirely rational ? Dialectical logic, the unity of contraries seem to be irrational with respect to formal logic, but they are rational when applied to the dialectical reality of nature. Intuition is likewise thought to be irrational by many authors. We have already seen that the receptive mode in the psychological behavior is viewed as irrational. However, gradually, as science is penetrating that realm, irrationality fades giving way to new types of rationality. Hence, science represents the rationality which permits the understanding of existence, of the material world. The rationality gained by the ancient science and extended by modern science is the essence of science even for what we have called the science of the future. Irrationalism and mysticism are incompatible with science. The science of the future will sound into the law formation zone, preserving the rational essence of science as a determined gain, but having new objectives in view, it will resort to new theoretical and experimental methods, which will add to those known so far.

Science will no doubt survive all crises. The present-day patterns and methods of science are insufficient for an insight into the material world and science will never dispense with logic or mathematics in its cognitive and cognition-based creative efforts. However science cannot avoid to approach by new rational, mathematical and experimental methods all that is conducive to knowledge of the law-formation zone.
Of course, certain manifestations of the human being are not immediately entangled with science. Science attempts to explain the world and in this attempt it will come to explain both how the world is and how existence or a universe arise. Our spiritual and volitional properties together with scientific knowledge do permit us creation. The explanation of creation and of the spiritual life in scientific terms does not mean that these are science much the same as the random motion of the gas molecules does not mean science, though this motion can be described and certain laws can be deciphered by science. It is however possible to devise some mathematics much the same as one can devise a melody, or invent a technical system which has not been imagined or produced elsewhere, to cogitate a new experimental pattern in science or a new method. Our relative independence against the existential frame of our social life permits creation, and in the remote future the stages of cognition societies will become stages of some creative societies.

Towards a Science of Law Formation Zone 42