Crouching down into the world of his thoughts, Descartes hoped to be able to observe the junction between the soul and the body. However, because his thoughts observed but his thoughts, he found nothing. By incessantly fixing his sights on the space between the two points, he ended up seeing double. His imagination took over, as it does with all those who tried to clearly think about the juncture between body and thoughts. Descartes invented a gadget for himself that allowed him to express the ideas that have formed within him relative to this connection without being able to do so coherently. This gadget, which he names the H gland,22 has somewhat of the same function as Plato’s fables. I do not know why all those who try to define the junction between the soul and the body end up imagining an instructive but delusional mechanism like in the following examples:
1. The philosopher and mathematician Gottfried Wilhelm Leibniz: The Monadology (1714), where everything is linked to everything.
2. The medical sexologist and psychoanalyst Wilhelm Reich: The Cosmic Superposition (1951), where everything is regulated by the cosmic energy.
3. The neurologist and Nobel Prize laureate Gerald M. Edelman, in On the Matter of the Mind
(1992), claims that he can explain everything with his mysterious qualia, which has some hints of the pineal gland and the monad.
These are all members of the intellectual aristocracy! On the other hand, persons who have maintained a classical and academic approach to the issue23 abandon us as soon as we look at the space that separates the two points of a line: the structure of the brain and the structure of a thought. They have one foot in psychology, the other foot in neurology, and remain unable to find a bridge.