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**ENGLISH TRANSLATION** / **TRADUCCIÓN AL INGLÉS**
Perfection as an Irreparable Catalyst of the Possible, Failure as a Driver of Continuous Creation, Dissonance as a Tool of Expansion, and Emotionality as a Transgressive Logic
These theories should introduce a new framework of thought integrating the concept of universal polymathy and deep emotionality as a transcendence of reason, among many other surrounding issues.
This theory proposes that the universal polymath does not operate from a logical supremacy, as has been traditionally perceived, but from an intensified emotionality, which allows one to experience and rationalize the universe from deep and unexplored perspectives. Emotion is not here a by-product of reason, but its logical expansion. In this sense, reason, traditionally understood as the axis of knowledge, is subordinated to a supra-logical emotionality that absorbs the conscious and subconscious micro-impulses of the individual. In most psychological and scientific theories, an attempt is made to encapsulate intelligence within rational and comprehensible limits; However, I propose a conceptual transgression: logic is not the pinnacle of knowledge, but rather a primary manifestation of a deeper emotional order.
The ability of the universal polymath lies, therefore, in that his emotional connection with each field of knowledge generates a non-linear, simultaneous and global vision, which connects disparate areas of reality, not as fragments, but as a unified and transcendental whole. In this vision, emotion is not a simple system of chemical reactions; it is a dynamic, interdimensional vector that transforms the data of perception into complex knowledge.
This framework redefines how we see the learning process: instead of conceptualizing the acquisition of knowledge as an accumulation of facts, it becomes a process of emotional connection between apparently disconnected fields of knowledge. This "connective emotionality" is what allows the polymath to not simply be an expert in each area, but to live and experience knowledge simultaneously, deeply rooted in a supra-logical sphere.
When faced with irreparable situations in love, the following hypothesis arises: what society considers irreparable is not so in terms of emotional rationality. From traditional logic, irreparable love is seen as a terminal state that makes the continuity of a relationship impossible, but under this new emotional-cognitive structure, the elements that make up this irreparability are part of a broader emotional cycle, which does not end or stop, but rather mutates in unpredictable ways, creating new nodes of experience and understanding.
Love, in this sense, can be reinterpreted as an emotional geometric structure in which each loss or irreparable fragment does not destroy the system, but transforms it into a new cognitive scheme. Situations of "irreparable" love become cumulative experiences of transformation that do not fit into conventional timelines, but resonate and reconfigure themselves in emotional space in a fractal manner, implying that the concept of loss or failure is a perceptual fallacy within rationalized emotional boundaries.
In this new paradigm, time is no longer a straight or cyclical line, as we traditionally understand it. I propose the existence of a "emotional time" in which emotions are not governed by a static chronology, but exist in a parallel dimensional field where emotional events are interconnected along a flexible continuum. This notion of "emotional time" suggests that each emotion has its own temporal structure and unfolds in its own space, allowing past and future experiences to coexist simultaneously in a dynamic network of emotional interactions.
This leads to a radical conclusion: the emotional past is not fixed, and it is possible to rewrite past experiences by manipulating the emotional temporal field. This model would imply a revolution in how we deal with emotional memories and traumas, since past events are not static, but alterable by synchronizing alternative emotional temporalities.
The universal polymath does not experience himself as a single “Self,” but as multiple interconnected identities that arise and fade according to the emotional and cognitive stimuli he is confronted with. Rather than a fixed identity, this theory proposes that the “Self” is a fluid conglomeration of fragmentary identities that come together at specific nodes according to emotional circumstances. This creates an “integrative multiplicity” where the individual experiences knowledge not as a linear acquisition, but as an organic, evolutionary, and emotionally regulated process.
Each emotional experience is not a single event, but rather a generator of multiple simultaneous intellectual identities. In practical terms, this implies that complex problem solving does not occur from a single rational perspective, but from a simultaneous fusion of different “Selfs” that dynamically adapt to the conditions of the problem.
This new model establishes that knowledge does not expand in a linear or exponential manner, as many current theories suggest, but rather behaves in a fractal manner in an emotional space. This means that each emotional experience unfolds into micro-fragments of knowledge that contain within themselves the entire potential of the whole. Emotions are, in this sense, self-sufficient systems that need only a single experience to generate multiple layers of understanding.
Each emotional fragment is broken down into smaller fractions, but each of these fractions contains the complete map of emotional knowledge in its entirety, thus replicating a fractal structure in which each small part contains and reflects the whole.
This theory fractalizes the understanding of the human mind, proposing that in each emotion, in each apparently simple emotional event, lies the totality of knowledge. In this way, any emotional experience has the capacity to produce a universal and total understanding of the emotional cognitive system of the polymath.
The sixth theory is based on the premise that emotions are not punctual events in the human psyche, but rather they unfold through a multidimensional space of resonance. Each emotion generates a "resonant field" that spreads not only through the body, but also in a spatial-cognitive fabric that connects the individual with his environment on levels not captured by the ordinary senses. For a universal polymath, this emotional space is not an isolated phenomenon nor limited to one's own experience, but rather functions as an extended network of connections that influence multiple domains of knowledge simultaneously.
Thus, I propose the concept of Multispatial Emotional Resonance (MER) as a system that unifies the emotional process with the cognitive one. In this framework, an emotion not only affects the subject's immediate thought, but amplifies his capacity for interaction with all kinds of external and internal phenomena. The deep emotions of a polymath are capable of reverberating in complex structures ranging from scientific theories to artistic manifestations, allowing knowledge to multiply and branch out into disparate spheres. It is not about understanding emotion as an internal disturbance, but as a wave that transforms the fields of reality with which it comes into contact.
This model applies not only to human interactions, but also to how the individual perceives and modifies the environment: by being immersed in this multi-spatial resonance, the universal polymath can act not from simple reason or logic, but from a deeper interaction with the "emotional waves" of his environment. This implies that emotional perception is not just an act of passive reception, but an active process of cognitive reconfiguration of the external world, where knowledge is directly shaped by the subject's expansive emotionality. REM exposes how the emotional consciousness of the polymath becomes a tool for change and the creation of new forms of thought.
The traditional concept of “localization” of emotions in the human brain and body is a cognitive limitation that underestimates the true scope of emotional experience. Nonlocal emotional entanglement holds that an individual’s emotions are not confined to their own body or mind, but can be entangled with the emotions of other entities anywhere in the cosmos, without physical or temporal mediation. Thus, the emotional experience of a universal polymath is nonlocal, meaning that their emotion about an idea, event, or discovery can resonate in distant places and times, affecting other cognitive systems that, at first glance, seem disconnected.
This entanglement is not limited to the interaction between individuals, but also encompasses the relationship between the polymath and abstract concepts. For example, a strong emotion related to a work of art can affect the understanding of a mathematical theory, as both phenomena are entangled in a broader emotional field. This theory redefines the nature of emotions and their ability to generate knowledge and transformation beyond perceptible limits.
The most radical implication of this theory is that the polymath can "tune in" to non-local emotions that exist outside of his own space-time, accessing forms of knowledge that transcend the human. This does not imply a mystical or supernatural connection, but rather a structural model in which emotions are not delimited by physical coordinates, but operate on an interconnected plane, encompassing the entire cognitive cosmos. This non-local emotional entanglement opens new avenues of research to understand perception, intuition, and creativity from a holistic perspective that has not yet been explored in traditional science.
In traditional frameworks of psychology, emotions are treated as temporary and changing states that can be modulated through various techniques. However, this theory introduces a disruptive concept: emotional invariability in subjective reality. This invariability does not refer to the absence of emotional change, but to the persistence of deep emotional patterns that define the fundamental structure of the individual's perception.
The universal polymath, by operating with a higher emotionality, generates an invariable emotional pattern that acts as a constant in his interaction with reality. Unlike ordinary individuals, whose emotions fluctuate unpredictably and deviate them from a stable path of knowledge, the polymath maintains an emotional invariability that allows him to navigate with coherence and clarity through the most complex realities. This invariability does not mean emotional rigidity, but a higher state of emotional alignment that is not affected by external contingencies.
This model of emotional invariability restructures our understanding of intelligence and creativity, suggesting that the greatest cognitive and conceptual advances arise when emotionality is stabilized in a coherent field, without the chaotic fluctuation typical of common human emotions. Here, emotional steadfastness allows the polymath to maintain an unbreakable connection to his purpose and vision, without being distracted by the superficial emotional tensions that affect most people.
Retrocausality has been considered, in its most basic form, as the influence of the future on the present. However, in this new emotional paradigm, I propose that it is not only the future that can affect the present, but that present emotions can rewrite the future in a much more dynamic and controlled way than has been thought until now. The key to this rewriting is in how a universal polymath interacts with his own emotional state in time.
The polymath, through a deep understanding and management of his current emotions, can project these emotions on a timeline that does not follow the typical linearity of human time. This does not imply a prediction of the future, but an active modification of future probabilities by manipulating present emotions, aligning them with desired future events. In other words, the polymath has the ability to program his emotions in such a way that possible futures are conditioned by the emotional energy he emits in the present.
This concept completely redefines the relationship between time and emotion, and offers a concrete tool for modifying personal destiny. It is not an act of will or logical decision, but rather a profound emotional adjustment that reconfigures future trajectories from an emotional-cognitive plane. This model could revolutionize the studies of consciousness and temporality, establishing that the future is not an immutable entity to which we are destined, but a plastic construction that can be molded through emotional alignment.
In this theory, I propose that knowledge is not divided into watertight disciplines, but rather is generated through interdisciplinary emotional overlay. This means that each field of knowledge (art, science, philosophy, technology) does not operate independently in the mind of a universal polymath, but constantly interacts through an emotional matrix. The idea of superposition has traditionally been reserved for physics and mathematics, but in this context, its emotional applicability redefines how ideas intertwine and form networks of knowledge that transcend disciplinary boundaries.
This intertwining occurs at an emotional level, where a specific emotion can simultaneously generate a scientific solution, an artistic expression, and a philosophical vision. In other words, there is no “compartmentalization” of knowledge; instead, emotion serves as the common thread that integrates the various knowledges into an organic unity. For a universal polymath, this superposition is the norm, and each emotion he or she experiences acts as a cognitive bridge that connects practical engineering solutions with metaphysical or aesthetic insights.
Interdisciplinary emotional superposition implies that knowledge is created and recreated at the moment when the subject’s emotions activate various “threads” of understanding. These emotional threads become cognitive platforms from which knowledge is deployed, and due to this constant interaction, the solutions that emerge are always more complete than those produced from a single discipline. This model explains why universal polymaths not only dominate various fields, but transcend them by combining their emotions and knowledge simultaneously.
Until now, entropy has been understood in physical or thermodynamic terms as the level of disorder in a system. However, within the framework of this theory, I propose that entropy can also be applied to emotional cognition, and that it is precisely this emotional disorder that serves as the driver of creativity in a universal polymath. While emotional stability, in conventional psychology, is seen as a desirable goal, in this context, the polymath operates within a state of controlled cognitive entropy, where emotions do not follow fixed patterns, but rather fluctuate and generate new knowledge connections.
Emotional chaos, when managed by a polymath, does not generate confusion, but rather produces a proliferation of cognitive pathways that allows for the generation of more original ideas. Each emotional state, not being rigidly ordered, explores multiple avenues of thought, leading to the creation of concepts that an emotionally stable mind could not generate. This cognitive entropy, when controlled, acts as the catalyst for the creative process in its purest form.
In this framework, the polymath's ability to move between "chaotic" emotional states is not seen as a weakness, but as the source of his greatest strength: the ability to produce disruptive, unexpected and deeply transgressive ideas. Thus, emotional creativity arises from entropy, and the key is knowing how to navigate this chaos deliberately, using emotion as a vector and not as an obstacle.
The emotional singularity refers to a moment in which emotions reach a state of maximum intensity and concentration, causing a cognitive explosion that transforms the individual's understanding of a problem or situation. Unlike the technological or physical singularity, which represents a limit or a phase change, here the emotional singularity is seen as an event within the mind of the universal polymath that allows him to access a level of understanding that exceeds the usual.
In this state of emotional singularity, all of the polymath's cognitive resources are aligned and concentrated at a single point, eliminating the fragmentation of thought. This point of convergence not only involves the resolution of complex problems, but allows for the generation of new structures of knowledge that did not previously exist. It is in these types of moments that the most disruptive advances occur, as emotions not only fuel the cognitive process, but completely reconfigure it.
The convergence of singularities is not an accidental event; it can be induced through precise emotional control that, instead of trying to avoid emotional peaks, exploits and channels them to produce extraordinary cognitive results. This model redefines how states of high emotional intensity should be approached in the context of knowledge: not as destabilizing episodes, but as opportunities for creative transformation that break the conventional barriers of linear thinking.
Reflexive meta-emotionality suggests that a universal polymath not only experiences his emotions in the present, but is also capable of generating a “second layer” of emotions that observes and analyzes the primary emotional flow. This second layer of emotions is what allows the polymath to reflect on his own emotional experiences in real time, and adjust his cognitive response more efficiently. In other words, meta-emotionality is the ability to generate autonomous emotionality that acts as an observer of itself.
This model grants the polymath absolute control over his emotional state, allowing him to manage his cognition so that no emotional event surprises or destabilizes him. While emotions in ordinary people act as uncontrollable forces, meta-emotionality provides a feedback mechanism that allows for instant adjustment of emotional states to maximize cognitive and creative performance.
Autonomous knowledge generation occurs when the polymath activates this second layer of reflexive emotions, allowing him to produce new ideas without interference from disorganized primary emotional reactions. This process can give rise to a kind of "continuous cycle" of innovation, where each emotion generates new knowledge, and these, in turn, induce new emotions in an upward spiral that amplifies creative capacity.
In the model I propose, emotional resonance is not only an individual or isolated experience, but acts as a vector that connects different disciplines of knowledge in a way that transcends traditional approaches. Emotion, in its purest and most concentrated state, functions as a catalyst that integrates art, science, technology, and philosophy into a single cognitive act.
This concept redefines how emotions are conceived in relation to knowledge. Generally, emotions are associated with the subjective, the temporary, while knowledge is usually considered objective and permanent. However, I argue that emotional resonance generates a field of interconnection in which the subjective and the objective cease to be independent categories. Instead of conceiving emotions as a passing state, they are considered as constant forces, as vectors capable of projecting a direct impact on all fields of knowledge.
This emotional resonance generates a matrix of integration. Each emotion has its own frequency, a capacity to vibrate in tune with various areas of knowledge. For example, an emotion of deep artistic contemplation can simultaneously resonate in a space of scientific research, activating solutions that would be unattainable from a purely logical approach. Interdisciplinary knowledge is not born, then, from the accumulation of knowledge, but from the activation of these "resonant emotional vectors" that connect seemingly distant domains.
The universal polymath is not simply a connoisseur of multiple areas; is someone who understands that their emotional state serves as a field of resonance that allows the fusion of ideas and the creation of new disciplines, generating concepts and theories that are impossible to develop without this deep emotional integration.
The second central postulate in this part of the theory is the notion of cognitive-emotional oscillation. Unlike linear or structured thinking that progresses progressively, the universal polymath experiences a process of constant oscillation between emotional and cognitive states that causes quantum leaps in innovation. This controlled and directed oscillation allows the resolution of problems that, from a monodimensional or unidisciplinary perspective, would be unsolvable.
Cognitive-emotional oscillation is based on the principle that extreme emotional states—whether creative euphoria or deep emotional chaos—activate different cognitive circuits simultaneously, allowing a problem to be approached from multiple angles at once. Instead of generating confusion, this oscillation produces clarity through the confrontation of conflicting ideas.
The deliberate control of this oscillation is not a mere process of emotional self-regulation, but a strategy to induce what I have called cognitive collisions. These collisions are encounters between ideas and concepts that in a normal context would not meet, but which, under the effect of a controlled emotional oscillation, intersect, generating new syntheses and solutions. In complex systems, such as technological innovation or deep philosophical development, this oscillation is fundamental to the creation of completely original models.
Expanded emotional memory suggests that, rather than a purely cognitive or factual record, the polymath uses his emotional capacity to expand the way he remembers and processes information. Emotions not only mark experience in the present, but they alter the way knowledge is encoded and stored. In this sense, emotional memory is not a passive record, but a dynamic network that expands as the polymath experiences new emotions, which reinterpret and reconfigure the connections between memories.
This process allows for what I call a continuous recontextualization of knowledge. Each new emotion experienced in the present has the ability to reorganize the relationships between previously learned concepts, which generates a constantly expanding cognitive network. Instead of a rigid archive of ideas, expanded emotional memory creates a kind of ecosystem in which knowledge flows and changes constantly.
This cognitive-emotional flexibility is what gives the universal polymath the ability to solve problems that escape the capacity of an individual operating from a more static memory. By operating from an expanded emotional network, the polymath can see connections between seemingly disparate ideas, allowing for innovative advances and solutions to problems that, from a traditional approach, would remain unanswered.
I propose that emotional fractality is the structural basis of all knowledge in the mind of the universal polymath. Unlike linear cognitive structures, which progress from one point to another, emotional fractality implies that each emotion contains within itself infinitely replicated patterns, each of which has the capacity to generate knowledge at different scales and contexts.
This emotional fractality is not merely a metaphor. It implies that, in any given emotional state, there is a repetition of patterns of knowledge in all dimensions of the polymath's being: the micro and the macro, the philosophical and the technical, the scientific and the aesthetic, all of these levels are contained within each other in a fractal relationship.
Each idea or emotion can be explored at different depths and from different angles without losing its internal coherence, which allows for a multidimensional approach to knowledge. This fractal model of emotion is what explains why the universal polymath can integrate such diverse disciplines, because each of them is just a manifestation of patterns repeated at different scales of understanding.
Emotional fractality also allows for a scalability of solutions, in which a concept generated in a specific emotional context can be replicated and adapted to other contexts without losing its validity. This fractal process offers an understanding of knowledge that is not tied to traditional divisions between disciplines, but rather sees all areas of knowledge as manifestations of the same underlying emotional pattern.
The concept of geometry of emotional connection introduces the idea that the feelings and emotions experienced by a universal polymath are not merely biological or psychological reactions, but operate as geometric patterns in the structure of knowledge. Each emotion experienced, whether of anguish, love, loss or fulfillment, manifests as a geometric layout within the mind of the polymath. These traces, in turn, generate unsuspected cognitive connections, allowing new interrelations to be articulated between different areas of knowledge.
This emotional geometry allows distant concepts to be linked with almost mathematical precision, generating an emotional-cognitive map that redefines the structure of knowledge. Just as geometric figures can be described in terms of symmetries, intersections and dimensions, the emotions of the universal polymath allow the creation of a conceptual framework that transcends linear methods of learning and exploration.
Each significant emotional experience draws a new pattern on this map, extending the polymath's ability to intertwine disciplines in a unique way. What was perceived as an independent field—science, art, philosophy—is now connected through lines drawn by emotional experience, thus achieving an organic fusion of knowledge.
The next step in this theory is to understand how emotional temporality affects the polymath's ability to innovate interdisciplinarily. Emotions, far from being ephemeral, one-time events, possess an expanded temporal quality that influences how the polymath organizes knowledge over time.
Past emotions do not disappear from the polymath's field of influence, but rather resonate in his or her present and future experience, creating emotional time waves that affect how the polymath approaches new intellectual challenges. For example, a state of irreparable loss in love may resonate in a scientific solution decades later, triggering emotional memories that reorder how the polymath approaches a technical problem. This temporal resonance causes each emotion experienced not only to be inserted in a particular moment, but to reverberate in multiple moments of the polymath's life.
This turns emotional temporality into an axis of innovation. The polymath's ability to extract knowledge from his past emotions, project his present emotions into the future, and transform future emotions into sources of inspiration, is what allows for a deeply innovative transdisciplinary vision. This ability to jump between emotional moments, integrating multiple times, is what allows for the creation of connections that no one else can perceive, precisely because they are rooted in an emotional temporal construction.
One of the most complex aspects of the universal polymath's mind is its ability to oscillate between emotional and rational states in a controlled manner. Traditional science tends to separate both domains, seeing them as opposing forces that must be reconciled. However, the proposal here is that the oscillation between the rational and the emotional is not a tension that needs to be resolved, but rather an essential mechanism for transcending the limitations of conventional knowledge.
In this model, the polymath does not move linearly between logic and emotion, but alternates between the two in a constant oscillation that generates unique intermediate cognitive states. These intermediate states allow for a continuous synthesis of seemingly irreconcilable approaches, where emotion acts as a catalyst for new logical connections, and logic, in turn, structures and refines emotional experiences into a more precise network of knowledge.
This oscillation paradigm is fundamental to addressing issues that purely rational approaches cannot resolve. The polymath's mind, by its very nature, not only understands complexity, but actively integrates it into its thinking process, using this oscillation to move beyond traditional categories of human thought.
The universal polymath is also one who understands that the cultural context in which he operates is only a temporary and limited construct. One of the most radical mechanisms of innovation in this type of mind is its ability to subvert cultural coherence, using emotional fracturing as a tool of cognitive disruption.
The polymath not only questions the logical or rational structure of dominant cultural thought, but emotionally breaks with its deepest presuppositions. This is not a simple detachment or rational critique, but a radical emotional disconnection with the emotional expectations and norms that sustain a culture. This process of emotional fracturing destabilizes the very foundations on which social narratives are built, allowing the polymath to operate from an unmapped emotional territory.
Emotional disruption becomes a key tool to generate a completely new vision, one in which subversive emotions break down the internal logics of culture and allow for the creation of new mental structures, concepts, and paradigms that cannot be achieved without a revolutionary emotional act. This process turns the polymath into an agent of cultural transformation, using his emotional capacity to generate radical innovations in all fields.
In the mental construction of a universal polymath, a phenomenon emerges that completely challenges the common approaches of psychology and philosophy: the impossibility of reconciliation within a fragmented rationality. This theory states that, unlike the common mind, the polymath experiences his rational and emotional states not as parts of a coherent whole, but as discordant fragments that operate simultaneously in different dimensions of knowledge.
This phenomenon gives rise to a paradox: the impossibility of fully integrating the fragments, but at the same time, the polymath is able to operate successfully in each of them. The rupture between these fragments is not an obstacle, but a source of creativity and transcendence. The mind of a polymath never seeks total integration; on the contrary, it exists in dissonance, and it is precisely this dissonance that generates new forms of knowledge.
In this context, emotionally irreparable situations—such as failures in love—are those that generate the deepest and most inaccessible fragments. The rationality of the polymath does not seek to repair or reconcile these fragments, since it understands that their value lies in their irrevocability. Each irreparable fragment becomes an immutable piece of the cognitive system that, by remaining untouchable, allows the polymath to build new conceptual realities around it. Instead of seeking an impossible coherence, the polymath turns the fracture into a tool for intellectual expansion.
A condition that many individuals find debilitating, alienation takes a different form in the universal polymath. Alienation in this case is not a state of involuntary disconnection, but a tool for accessing hidden layers of knowledge. The polymath mind consciously alienates itself from certain aspects of emotional and rational experience in order to penetrate areas that would be inaccessible under a fully integrated perception.
This process, which I call functional self-alienation, involves the polymath separating aspects of his identity, his emotions, and his rationality in order to observe the phenomenon from perspectives that are totally isolated from each other. The result is the creation of a network of fractal views on the same phenomenon, where each alienation produces a new and unique view of the problem. The polymath, therefore, operates in a cycle of separation and reassembly, generating an infinite number of viewpoints on the same issue, without having to reconcile them in a traditional logical narrative.
Functional self-alienation also has profound implications for the way the polymath perceives irreparable situations. Whereas a conventional mind would seek to repair or overcome these fractures, the polymath simply shifts outside of them, operating in a multiplicity of perspectives. This allows him to take advantage of emotional fractures as starting points for the development of new fields of study, integrating alienation as an integral part of his creative process.
Silence, both in the emotional and intellectual realms, is usually considered as an absence or a pause within the processes of thought and emotion. For the polymath, however, silence is not a void, but a central axis of cognitive reorganization. This theory suggests that in moments of absolute silence—when the polymath's mind seems to be suspended between emotions and thoughts—an internal reconfiguration of the entire conceptual system occurs.
This phenomenon, which I call cognitive silence, is a state in which the polymath deliberately suspends all logical and emotional analysis to allow ideas to reorganize themselves in his mind. Instead of forcing connections between concepts, the polymath lets silence act as a gravitational force that draws ideas and emotions into new positions and combinations. This reorganization process is neither conscious nor voluntary, but is the result of a state of cognitive non-intervention.
Cognitive silence allows the most radical and innovative ideas to emerge precisely because they are not the product of a deliberate effort, but rather of a spontaneous reconfiguration of neural and emotional connections. This state is essential for the polymath's creativity, since the most original solutions often come from unexpected combinations that emerge in this state of suspension. Thus, silence is not a pause in intellectual activity, but the most active and transformative moment of the creative process.