not complete unless it is done by an agent in whom all internal contradictions have ceased to be.In other words, the complete act implies, realizes, a total concentration of the powers of theagent, a mustering of all his powers in an instant.To say that the complete act has, as its agent, only one in whom all internal contradictions haveceased, means that during the whole duration of such an act, a person who is engaged thereinloses consciousness of himself.In order that the agent, who is essentially subjective, may externalize or objectify himself, hemust cease, somehow to coincide with himself. In other words, the consciousness of oneself implies the development of a pseudo-subject, added on to the real subject. That pseudo-subject isevidently virtual, similar to an optical illusion but it implies an apparent dissociation from theone conscious and active centre. This dissociation creates two poles in consciousness, whichidentifies itself with one of the poles thus formed (Whose contents become the unconscious) andsupports itself on it for observing and appraising the other, the functions of each of them beingpermutable for the time being.All consciousness of oneself is then the product, the expression of an internal contradiction,latent or manifest, giving birth to two indispensable terms, the observer and the observed.If all contradictions cease and if the agent coincides continually with himself, he will cease toperceive himself, because all separate knowledge implies a preliminary distinction between theKnower and the known.The complete act, in which all internal contradictions have ceased, is, therefore, incompatiblewith the consciousness of oneself. Does not this, moreover, imply the idea of a being whichconsiders itself as living but which does not fully live and which is not fully engaged in its ownaction? The subject of the complete act is too intensely occupied in living to have the time tolook at himself as living, far too concentrated on his act, to interest in himself as the agent. Inother words, the complete act is the act in which one forgets oneself.We have already indicated that it is also the act in which one is oneself. Further, to realize fully,to become completely oneself, is to lose all self-consciousness as an agent. To the man whoconsiders himself as a distinct self and does not wish to shed his individuality, this sustainedexpansion of his Self, this Supreme fulfillment appears as annihilation. Viewed from outside, thisplenitude seems to be a void and the frightened individual hangs distractedly to his self-consciousness, that bundle of painful contradictions. The dismay at the threshold of ultimaterealization is the irony of humanity.