The Threefold Consciousness Model in CGT: From Ontological Fear to Gynocentric Telegony

A Cognitive-Mythogenetic Framework of Relational Consciousness and Ideological Control

Abstract

This exposé introduces the CGT (Cognitive Gynocentric Telegony) tripartite model of consciousness, which explains the formation of gynocentric ideology as a layered cognitive-emotional process rooted in primordial fear, embodied trauma, and cultural narration. Rather than emerging solely from social construction or material conditions, gynocentric telegony is shown to be the cognitive sedimentation of deep existential patterns—originally ontological, later affective, and finally symbolic. This framework helps decode how romantic ideologies, male disposability, and misandric norms arise from proto-relational conditions embedded deep in human consciousness.

1. Preconscious Ontology – The Onto-Karmic Unconscious

Level: Subconscious / Deep Unconscious

CGT Term: Onto-karmic unconscious

Domain: Metaphysical, existential, non-dual

This is the primordial ground of consciousness, containing pre-subjective cognitive seeds (bīja) of fear, desire, and ignorance. These are not yet thoughts or feelings, but ontological tendencies—the conditions of becoming that precede individuation. In CGT, this forms the substrate of all cognitive encoding, where the fundamental bias toward attachment and aversion first emerges.

Correlates:

Alaya-vijñāna (Yogācāra storehouse consciousness)

Collective unconscious (Jung)

Mūla-prakṛti (Sāṅkhya metaphysics)

This is the source field of gynocentric cognition—not ideological but existentially prefigured, establishing the cognitive attractors that will later form relational scripts.

2. Protoconscious Embodiment – The Bio-Affective Unconscious

Level: Unconscious / Formative Layer

CGT Term: Protoconscious field

Domain: Affective, somatic, proto-relational

Here begins the formation of subjectivity through the body—especially in relation to the mother and the trauma of separation. The original fear becomes abandonment; the original desire becomes fusion or return. These early affective structures are encoded as implicit memories that shape future cognition about love, safety, dependency, and self-worth.

This is the first telegonic imprint, forming cognitive and emotional scripts which later become ideological narratives.

Correlates:

Primal scene (Freud)

Paranoid-schizoid position (Klein)

Attachment rupture (Bowlby, Winnicott)

Original longing (Thich Nhat Hanh)

In CGT, this stage marks the proto-gynocentric coding of the mother as absolute subject, while the infant (typically male-coded in the mythic structure) becomes the subject-in-lack, forever seeking validation or return.

3. Ideo-conscious Narrative – The Symbolic Gynocentric Matrix

Level: Conscious / Cultural Symbolic

CGT Term: Ideo-conscious structure

Domain: Language, myth, ideology, identity

This is the final sedimentation of prior layers into narrative cognition: the myths of romantic love, female moral superiority, male sacrifice, and the noble victim. The affective and ontological roots are now rationalized, moralized, and embedded into cultural institutions, from courtly love and chivalry to feminism and modern relationship norms.

Here, telegony becomes teleology—the past psychological imprints drive future cultural aims, encoded as moral imperatives and normative scripts.

Mechanisms:

Gynocentric narrative loops (savior-mother myths, femme divine archetypes)

Romantic ideology (courtly love, male disposability)

Victimhood elevation (cultural moral coding of female suffering)

Male guilt & sacrificial scripts (heroic misandry)

This layer is consciously experienced but unconsciously structured—its cognitive grammar comes from the protoconscious and preconscious levels, giving it emotional force disguised as reason.

Cognitive Gynocentric Telegony: A Summary Table

Conclusion: Toward Cognitive De-Telegonization

CGT posits that ideological consciousness is not primarily rational but cognitively telegonic: it emerges from non-conscious layers of affect, trauma, and ontological patterning. Gynocentric narratives persist not because of their truth, but because they fulfill deep-seated cognitive-emotional patterns formed in the earliest strata of being. To challenge these narratives, one must deconstruct not only the symbols but the affective origins—revealing the emotional and ontological manipulations that sustain them.

In this sense, liberation from the gynocentric matrix is not ideological but cognitive: it requires the retrieval of one’s deep memory, disentangling thought from trauma, love from fear, and meaning from manipulation.

"Where structure collapses, thought rebuilds. Peering through the veils of power and illusion. Telegon Project: A new cartography of consciousness"