Everything that has been thus far presented, from the beginning to now, is considered to be "The Crown" of a two-tiered memory system and structure. It amounts to memory processing and is considered to be thermodynamically metastable. There is a second part, called "The Throne", which is dedicated to memory storage and is considered to be thermodynamically stable. It is the source of meaning for the organism as well, solving this vexed philosophical and epistemological problem. The Crown and the Throne are connected by and intersect at a singularity, or invariant point, Integrity. Together these three pieces compose and comprise the memory storage and processing structure and system of the individual organism. Let's now take a look at the throne.
The Throne represents stable memory. Stable memory has evolved to equip the organism with a rapid-response system to its continually changing homeostasis, dynamic relational equilibria, and adaptive challenges from the environment. It is "physical/somatic, logically continuous and conjunctively homogeneous, genetic, autonomic, largely unconscious, evolved, animal, affective, implicitly generative." It is also reactive and much faster than metastable memory, as it needs to be for most organisms' survival, especially animals. Further, stable memory's phases and phase boundaries require a relatively simple interpretation that takes into account the memory content of the phases appropriate to their types (Self, World, Others), the boundaries between the phases, and finally, a "conjunctor", a way of autonomically linking together memories sequentially, that is, both conjunctively and temporally. As a matter of fact, neuroscientists appear to be closing in on something like a conjunctor
https:// www.quantamagazine.org/how-the-brain-creates-a-timeline-of-the- past-20190212/.
It turns out that I actually have an example of such a structure. It was from an independent exploration into ethics and logic, in particular, of a Cartesian cross between ethical good and bad and logical true and false. Here it is:

Symbolically, this structure has a conjunctor (the ampersand), phase boundaries (true/false, good/bad), and phase contents (right, wrong, fiction, tragedy). It's also modular and thus points towards and appeals to "modularity of mind" arguments, though idiosyncratically in a constrained and general approach. This can and will be explored later.
It was just one piece of the puzzle however. It was still needing a third phase boundary and two more facets of phase contents. The missing phase boundary was pivotal. It had to be as general and universal, yet fitting and variable, as true and false, good and bad. It turns out that an example arose from music, physics, and ultimately from aesthetics: weak and strong. Incorporating aesthetic weak and strong into the initial structure orthogonally produces a 3x3x3 matrix.

Here appears Peirce's normative trinity of aesthetics, ethics, and logic for the first time, as not simply phase boundaries, but as normative dimensions serving distinct roles for the organism. The Cartesian conjunctive crosses define the phase contents, which will be examined in a moment. All phenomena that the individual organism encounters can and will have some variation of the universal aesthetic qualities of weak to strong; the ethical qualities of good to bad; and the logical qualities of true to false. In this sense, these qualities are measures, or gauges, of Value. The binary categories of quality are thus spectra, not simply absolute states and ultimate limits. They represent Value in all of its combinations and permutations, just as Self, World, and Others represent Being in its universal and variable aspects.
There is also now a stable memory "core": a 2x2x2 conjunctive cross generated by the phase boundaries or dimensions. These will be examined in turn, along with the alignment of each facet with a partition of total memory: Self, World, Others.
The conjunctor is the cap of the matrix, and is connected to and continuous with the Integrity singularity. This makes sense as Integrity is what first encounters incoming stimuli, whether from the inside the organism itself or from the outside, i.e. from either Others or the World. This results in Integrity essentially always existing at "time zero", which also makes sense because an invariant point has zero degrees of freedom, including temporal freedom. Further, this is what memory is for, to provide Integrity with a way of storing experience in a stable and ordered fashion for both immediate and later use.
The phase boundaries turn out to be heterogeneous: weak and strong (aesthetic); good and bad (ethical); true and false (logical). These choices of normative dimensions are apposite. They act as a trio of rational and dialectical gauges for incoming stimuli and the evolved practical response of the organism to the same. They are, evaluatively and empirically speaking, all that the organism can sense and know about Self, World, and Others, but more importantly, all that the organism needs to sense or know about them. They act as a primitive and pre-lingual phenomenology. They also act as stable memory's partitions of total memory and produce the three phases/facets from their crosses, which provide the organism with a realtime feedback from stimuli, in which the organism's response is in turn fed back into system to measure its effectiveness. They are also examples of properties of Value, or qualities. Weak and strong correspond to substantive quality; good and bad to sensational quality; and true and false to symbolic quality. In this way, these three paired dualisms are the Value correlates of the three Being states of Self, World, Others. Further, they can each be associated with Value, Being, and Integrity themselves. Weak and strong, substantive quality, correlate with Integrity; good and bad, sensational quality, correlate with Value; and true and false, symbolic quality, correlate with Being. Finally, the phase boundaries, so conceived, interact with themselves as well as with each other. The Cartesian crosses of weak/strong, good/bad, and true/false with themselves can easily be ascertained. Weak/strong reflexively produces weak/weak, weak/strong, strong/weak, and strong/strong. Good/bad reflexively produces good/good, good/bad, bad/good, bad/bad. True/false reflexively produces true/true, true/false, false/true, false/false. This is instructive. These can be reinterpreted as varieties of logic. The last section should be familiar to anyone who has studied logic.
Aesthetic logicweak and weak is weak
weak and strong is strong
strong and weak is strong
strong and strong is strong
weak or weak is weak
weak or strong is weak
strong or weak is weak
strong or strong is strong
Ethical logicgood and good is good
good and bad is bad
bad and good is bad
bad and bad is bad
good or good is good
good or bad is good
bad or good is good
bad or bad is bad
Traditional logictrue and true is true
true and false is false
false and true is false
false and false is false
true or true is true
true or false is true
false or true is true
false or false is false
The conjunctivity of stable memory depends upon the first sections of these logics. The logics suggest that the organism is particularly sensitive to, and reactive to, strong, bad, and false, probably an evolved disposition to caution. [As an aside, it also explains why conservative reactionaries always have facile comebacks.] The disjunctive complements to the conjunctive logics completes each set, opening up the space for choice, but only for humans.
The phase contents themselves, or facets, provide the organism with first-order approximations of its status and condition. It is quite likely that these terms are noncommutative. Regardless, for a non-human organism, the interactions between the qualities do not reduce to a single expression, as the approximations below attempt to do. These generalizations do tend to hold for us humans I think.

The phase boundaries can now be associated with Value states (qualities) and with Integrity (and its boundary extension), Value, and Being themselves:
Aesthetic weak/strong <=> Integrity
Ethical good/bad <=> Value
Logical true/false <=> Being.
It is time to now align a pair of boundaries with the appropriate memory phase of Self, World, and Others. This is not difficult. World is constituted by Being and Value and is so bounded. This leaves Self and Others sharing their common boundary of Integrity and its extension. Self, as possessing interiority, is bounded by Value; Others, as displaying exteriority, are bounded by Being.
The phase boundaries (Integrity, Value, Being) and the memory phases (Self, World, Others) are now set:
Integrity (weak/strong) and Value (good/bad) bound Self. Value (good/bad) and Being (true/false) bound World.
Being (true/false) and Integrity (weak/strong) bound Others.
This is an important result for when the time comes to examine metastable memory. It also permits the identification of the three facets above, namely, as Self, World, and Others from left to right.
This leaves the stable memory "core" to examine. Again, it is a 2x2x2 matrix nested within the structure provided by the conjunctor, phase boundaries, and phase contents. It serves to accumulate and summate all of the organism's experience. It is how the organism orients itself with respect to Self, World, Others; how it senses or knows its ever-changing place in an ever-changing World filled with an ever-changing Self and ever-changing Others. It is the "heart" of the organism's memory. It is also the source of meaning, which has to come from somewhere. As Berwick and Chomsky note in “Why Only Us: Language and Evolution”:
These results suggest that language evolved for thought and interpretation: it is fundamentally a system of meaning. Aristotle’s classic dictum that language is sound with meaning should be reversed. Language is meaning with sound (or some other externalization, or none); and the concept with is richly significant. (WOU, p. 101).

It is probable that the variables produced in the Cartesian cross are nonassociative as well as noncommutative, rather like an octonion. This produces a rich array of possibilities for the organism to fit itself to or find itself in. Interestingly enough, three regions can be identified: a "heaven", a "hell", and and a ring of six "purgatories". The "heaven" is the one cell that cannot be seen from outside; it sits at the center of the 3x3x3 matrix, and as the cap of the core. "Heaven" is "wgt", or "weak good true", or "weak and good and true", though not necessarily in that order. This corresponds to the young organism's ideal initial conditions, as well as the best case scenario otherwise. "Hell" is the bottom-most cell, "sbf", or "strong bad false", or "strong and bad and false". This is the organism's worst case scenario, always to be avoided. In between is a ring of six "purgatories", or moderate-to-severe middle-case scenarios. There are three upper level "purgatories", associated with, or interfacing with, "heaven", and each having two-out-of-three "heavenly" qualities (weak, good, true) and one-out-of-three "hellish" qualities (strong, bad, false). There are also three lower level "purgatories", associated and interfacing with "hell", having only one-out-of-three "heavenly" qualities each, or conversely, two-out-of-three "hellish" qualities. It is the organism's goal to stay in the upper four cells, if possible, or to struggle if it finds itself in the lower four.
Thus, stable memory forms a configuration space, or situation space, for an organism to orient itself and implicitly interpret its world, its self, and the other organisms in it. It is basically a thermomnemonic statics, a way for the organism to store memory in a temporally ordered fashion, for immediate and later use. The structure and contents, especially the qualities, provide the basis for an approach to "meaning", as well as "form", that will be used later in the analysis of metastable memory.
Let's discuss how this all ties in to meaning. Our senses provide us with information about our world, ourselves, and the others in it, with the emphasis on the root "form". Visual forms, aural forms, tactile forms, olfactory forms, gustatory forms, and more. These forms cause feelings, reactions, that we've evolved to feel, very much for our survival. These are our instincts. They're hardwired in and then fine-tuned by experience and the accumulation of memory. This is the "principles and parameters" approach. But now we're symbolic animals, the "signifying monkey". Our cognition interferes with our instincts. This probably means that the evolution of language was in many cases a deleterious or lethal mutation. The cognitive interpretation of form becomes the issue. What does form mean? And what is meaning? How do we know? How do we know what we know? How do we know that we know it? Vexing questions to say the least.
This is where we return to Being, Value, and Integrity as the foundation for inquiry. Value becomes aesthetic, ethical, and logical Qualities, which in turn become aesthetic, ethical, and logical Meanings. These Qualities and Meanings are constantly interacting with each other, and these interactions are accumulated in memory, regardless of whether they are feelings or symbolic thoughts. Value, Qualities, and Meanings are derived from Being, Quantities (which has replaced the former Substances), and Forms. Because of our symbolic powers, we can in turn create, modify, and shape Quantities and Forms. This should be obvious.
What is not so obvious is that linguistic elements such as syntax, words, assemblages of words, sounds, and the entire symbolic gestalt, carry a semantic charge, which originates from the Qualities, and ultimately from Value. If we think about all of our sensoria as signals impinging on our Integrity, then on the Being side we can determine how much and what kinds of existential stuff is causing the signal (Quantities) and what the signals are (Forms). On the Value side, we can determine signals' magnitude or degree of amplification (weak or strong), how they make us feel (good or bad), and whether or not they're authentic or fake (true or false). From these evaluations we can create and construct meanings and accumulate them in memory. It is conjectured that these evaluative categories are consistent, coherent, applicable and adequate, within some degree of error, which can be measured and reduced. They are also complete, comprehensive, necessary, and sufficient. This is not to say that they cannot be distracted, diverted, deceived, or dominated, but that individuals with these powers can mutually and collectively detect and refute such abuses and misuses of power. What motivates this is the human instinct for freedom, which reflects the search for the "heavenly" region of evolved memory, and the avoidance of the "hellish" region. It is this instinct for freedom which prompted my own pursuit of Good, Truth, and Beauty in the form and meaning of Poemworld, and this work generally. And thus I have come full circle. For the finale, I will assemble The Crown, The Throne, and Integrity.