The difference between the transcendence of Being in original time, and a being in pure time, is the former presupposes time while the latter is in time, swept up by an imaginary sequence of the past, present and future. Pure time is illusory, it has no reality and it cannot manifest itself. Original time assures the receptivity of pure time. It is self-affective and its foundation is its self-manifestation, its essence which manifests the essence of pure time where being displaces space and opens up a dimension for itself; a dimension that is always “now.” The internal sense of being is in pure time, in primordial time, in imagination.
The milieu of exteriority in which being is present, is equal to its interiority since that which it receives is that which it has manifested. Phenomenological being transcends into pure time wherein its independence from time, in time, is formed, although its phenomenalism is what is manifested by the Being-horizon, by that which pure time has unfolded and effectively receives into its essence. The Being of being is thrown into pure time, into its own horizon and in transcending from its self-manifestation, from its essence that is the manifestation of its manifestation, it is being-in-the-world guided by its receptivity which itself has formed.
In the very same moment, that which gives of itself also receives itself and that which has received gives back by its act of receiving. They are identical and simultaneous.
Being has consciousness as its truth, while consciousness has both being and itself as its object. As Being, in the ontological structure of itself, is before all things, it reaches being from a nothingness and falls from its primal condition to that of unreality. This unreality is the object of consciousness. It is its finite object, its reality. Consciousness is always between itself and Being in that it seeks natural knowledge while using pure knowledge as its foundation. The knowledge consciousness projects is that knowledge which follows from existing. Pure knowledge is absolute knowledge. It is beyond itself in itself. It is a priori and has no foundation although it is grounded in reality; a reality that only Being has in it. Transcendent being is bound by its horizon which is the essence that manifests itself through Being. By Being the Being of being, it surrenders to a self-representation whereby it unburdens itself of the nothingness which is its content, to the unreality which is the self-manifestation of the essence of manifestation. Thus its absoluteness appears as an illusory object caught up in the unreality of a world of which consciousness has made its object. Its truth is consciousness. Its untruth is the fact of its truth and the reversal of consciousness to where this consciousness is always behind it; self-made and self-embodied. Being is consciousness which is its object. Therefore consciousness has Being and representation as the same, although Being is always Being and consciousness is always consciousness of itself and its object.
The appearing of appearance is the self-manifestation of pure manifestation, the Parousia, the absoluteness of the absolute. Consciousness, in its appearing, is the being-for-itself of the Being-in-itself which, in its appearing, is both ontological and existential. It only knows itself as the truth and beyond that all else is abstract to it. In reality existence is the essence which opens itself to the essence of manifestation. It’s the horizon within itself which is anterior to all else except its own essence. Within this horizon the only reality that can exist is that where being operates. Outside of it nothing is real. And being, as the consciousness which manifests itself through natural consciousness, concerns itself with its own immediacy and objects. That which lies outside its objectivity, its immediacy, is a phantom reality; the reality of the unreal; the point between the ontological and the existential where shadows blend into themselves and consciousness, in its knowledge of itself, takes to being illusory, to being beyond its own realm. It can’t transcend beyond its own horizon, although its horizon of Being, that point where it manifests being by Being, began as nothing since Being and Nothing are the same. Its appearing is really Nothing. Its truth is its non-truth, its contradiction and negation. It is not a Being-that-is but being-that-is-not. The not-being, which Being must be, is that which makes its appearance. Through its essence of manifestation, Being becomes the nothing it always was and being, within its immediate sphere becomes, for Being, a consciousness that relies on existence for the knowledge of itself, and the truth it carries through this knowledge of its Being for being.
Realizing that Being and Nothing are the same, both indeterminate and without content, is understanding that a being is pure transcendence into a sphere of objectivity, surrounded by moments and intentions into which true knowledge is attained and the Absolute finds its form.
Consciousness is always modifying itself to which its appearing as being is not its necessary preoccupation, more than its appearance of appearing, which is its ritual and habitual act of manifesting itself. It is not concerned with Being as such. It directs itself towards being and toward the appearance of being as representing itself. This representing to itself its own appearance, is the reversal of consciousness whereby it becomes the truth of consciousness, the appearance of its appearing, and the pure manifestation of manifestation. The natural origin of consciousness is Being, but it is being which forms consciousness, as being and consciousness are the same thing. Through its essence, consciousness is the Parousia, the absolute of the absolute, the presence in its presence insofar as Being is present. And the manifestation of being is the manifestation of Being. It is immediate consciousness which is itself as Being-present, but it is the reversal of consciousness which allows for that presence to be present and for the manifestation of itself to manifest itself
Consciousness is the light that arises between itself and the world. It is from Being that it becomes the mode of being. Being is the Being of being. They are simultaneous in that they are both being-in-the-other. What consciousness reveals is that moment from Being to being, that arising from primitive space, from the darkness of abstention, into a flourishing immanence with its content of Nothingness; a Nothingness that is Being. This immanence within Being is the thing-opposed, the foundation whereby being finds itself. Therefore being, to be what it is, must negate Being and become, through this negation, the phenomenal presence of that which “arrives” into the ontic sphere of all existences. The Nothingness, of which it began, is the singular determinant that transcends Being and surpasses itself into the concrete shape of its own content, its simple quality. Nothingness is not nothing. Its content is identical to Being. It is the manifesting of this content of Nothingness that reveals itself, that in which Being becomes, for consciousness, a light out of the darkness and a being for which existence appears and reality leads a sojourn into the essence of its own manifestation.
That which appears first appears to itself in its appearing. It is the ground, the foundation where all appearances are first manifested within themselves. They have their own reality. The reality in which we share our reality with them, and the reality in which they have for themselves. A reality of the thing in itself, the object of itself. Nothing appears without first being an object of appearance. Something from nothing is exactly that in which the foundation of the object is certain and which it becomes its own certainty and its underlying truth. That which we sense, think, gaze upon, etc. must first, itself, be an object for sensing, thinking and being gazed upon. The problematic, within which all appearances are present, is the essence of that presence. It is a retreating from that which it is not into that which it is. As if one were to walk backwards to move forward. Or reflect back to thinking ahead. This “how” of appearance is known only to itself. Its “why” is the opposite of its “how” although they are both the same in this opposition. They are the essence of all presence, the foundation of Being and the imprimatur in waiting. Waiting for that which will appear again…and again.
The other as oneself is that in which beings adrift in the world, unattached to the phenomena appearing through displacement by making visible their invisibility, are in fact rooted in the same being and are only separated through manifestations that appear in the transcendental realm where their “physical” differences apply, rather than the inseparable concurrence through which they are the same.
It is within the sphere of others that one experiences the physical limitations associated with the world-being. These limits are self-imposed and self-directed. There is nothing in them that can supersede reality, nor can they touch at any level other than their underlying relationship, that being the connectivity of One; the inseparability of essence, one essence, one infinite spirit alone in its immeasurable incorruptibility, its penetrating into itself whereby life is its engine, and the soul its conscience. If life is love than that which gives life is the essence of love.
Living is death that has come to life, the resurrection of the flesh and the incarnation of Spirit through which life is its arising back into itself.
All possibilities are mutual appearances in consciousness. Consciousness, in its embrace of the possible, is faced with a choice. The only impossibility for consciousness is not choosing.