Spirit is to itself as substance is to object. It creates itself, the form and the structure, though it negates its own form in coming to the self. It starts out beyond an awareness of it-self and, in its immediacy of consciousness, or its substance falling into existence, it emerges into the field of a united multiplicity, into a universal of others. Spirit is then forced to act in unison, to comply with its surroundings and make itself incomplete. By doing so it allows an opening into reality and a revealing of that which is other than itself. Within the realm of time and space, spirit makes itself real and forms a consciousness that reasons with itself as object while, at the same time, projects this consciousness into a subjectivity that binds it to the universe. It becomes both object and subject and cannot escape this paradox without distinctly removing that which it is and creating the concept of experiencing the experience beyond the goal of the world. It can only come to its own realization if it loses all realization of it-self-for-it-self and falls into an absolute embrace of its own negativity.
An Ode to the Other: You have fallen again, my brother. Your luck has worn thin as your pant legs. The day is shrinking into the night. You’ve fallen on a sword and your blood is spilling slowly. Better that your wound be gushing and not your gun be pointing. But, what of it? What of the beacon that casts its light and gets swallowed by a black fog? The subject you’ve become is a raft against the sea. The robe you wear is woven with your fears. A safer haven, even for lost souls, and lonely wanderers, is never had as you are left to snatch a little existence before being chewed away and spat out like bitter fruit. You never hoped for that. It’s a mark against you, brother, a lasting piece of life that paints a woeful stroke. The price is priceless, once paid. And the whispers become endless. They fall like a matador’s sword into the belly of a lifeless bull. The seeds drop and sometimes take. They roll like pebbles along a narrow trail, than spin away and grow faded in an empty prison yard. They finally split against the night and fall into the haze.
Truth resides in opposition to itself as does contradiction have the truth in itself. The medium of these two aspects coincides with the truth of each other. The truth of the truth and the truth of the negation. The co-distinction of both is the determinate which outlasts them; it is a revealing which leads towards the absolute, or the highest degree attained within the field that separates them: the incidental corridor. However, there could never be a resting place, a finality, where consciousness can live and accept itself as its own concept, its own immanent structure constituted in itself and for itself. It cannot escape its own contradiction lf which is a never realizing, a never fully conceiving, of that which it is. The exigency of spirit is the void and the nothingness which materializes it and thrusts it, with the force and ferocity of creation, into the facets of the world in which it involuntarily-voluntarily takes part.
The current which races through the political landscape carries with it the force of its own dynamic, the white foam of hysteria, and the surface dwelling sediment that is clinging toward salvation. As it falls towards its pre-determined destination, the scattered obstructions stand firm and strive to impose their content upon the flow, yet they are bound to see, from outside of themselves, that the force of the current cannot be impeded or pushed aside. In fact, they tend to intensify its movement and propel it towards its ultimate destiny. The rise of a leader is not provided solely by his followers. On the contrary, those in opposition tend to carry him even higher when they stand in distinction and show themselves as the more vilified and abhorred.
Subject and object are distinct to themselves, however they become related through the subject-object consciousness even though they still own their original attributes. The awareness of their natural arrangement forms through the mediating force that exists as a field of immediate observance. Through this cognizant coming together of subject-object, the temporal order of things remains unbroken and, within the corridor of understanding, is laid out before the subject and becomes an object for understanding. The subject, in his understanding and observation, conditioned by the world that comprises his surroundings, is a free subject, yet still confined to the natural horizon of his existence. He is bound, ethically and morally, to act through the knowledge he has nurtured from the moment he fell into the world.
We are in fear of the next moment, of what lies ahead, what awaits us in our setting and in our presence. Through our perceptions arises the objects that fill our horizon and create the very obstacles we seek to surmount; the forces that fall into play and attempt to negate our actions, to impose their contradiction and antithesis, to lead us into an abyss where consciousness realizes that everything has significance only for itself. That what is anterior to it, what has placed itself among its surroundings before anything else, what has emerged from a beyond which, once embraced through apperception, falls into the prison of its own appearance, forms into an obstacle and an insurmountable spectacle of tradition, and posits itself, permanently, in time. Once this impression thrusts itself into a relationship with consciousness it becomes the transcendent structure that embodies its world and connects one fleeting moment to the next.
The present, or the cause, is where consciousness coincides with being; where the self becomes the other to itself, where it enters into the body general and reacts to it by becoming it. It creates its own present as its past slips away into immediate uncertainty. The originating self, the being from beyond, aligns with that which leads it towards what it can never have or be. It cannot predict the next moment, nor expect the surroundings of which it may find itself, so it follows, in its universality, towards the same ends that the last signifier has put in place and forfeits its hold of a presence which gets swallowed up by the future and digested by the past
Throughout his existence the subject has one experience which is his life and all its occurrences folded into the history of himself, synthesized into a subjective unity and observed on all relevant levels and, finally, completely consummated upon his death. There is no other horizon in which he exists. He’s trapped in his own setting, to the law of himself, the force of one consciousness completely bound and living through a mode of anticipation of the next moment, the next movement of time masked in the present. He is the force of his own force and, through appearance and awareness, he constantly returns himself to all that is external, all that is sensuous, all that does not and cannot escape his own reality. In so doing, he invokes the understanding of his surroundings through a perception which is his reality and that passively mediates what it is he sees and what it is to itself. Yet, at the same instant, he separates from reason and acknowledges his own beyond, which is, for himself, a negativity grasping for meaning; a reflection through a pool of nothingness that is his own immediate disavowal of what was initially perceived. This forces the original percipient, which is himself, into the universal and the world of generalities leaving the beyond and falling into the crevice of the incidental.
Every thought spoken detaches itself from the speaker and enters into the field of the incidental. It immediately stakes its claim to the truth and to eternity. It is the first spark before the flame; the rustling of the leaves before the storm. Once it becomes part of reality, once its truth reveals itself as existing in time, it takes hold of the present before it flees into the past and becomes, for the speaker and those in his vicinity, an elusive memory which may or may not play into their next thought or action. This force, draped in speech, has no boundaries nor does it immediately coalesce with the world around it. It must first be absorbed and acknowledged. It must rest in itself so that its message gains clarity once it penetrates the present. Through this, and through itself, speech presents, for each subject, a validity and a confirming of their being in the world.
It could be that consciousness confers upon us the totality in which we exist, yet, it is the movements and perceptions we undertake that creates the spatial environment in which we house ourselves and, within this particular locality, loom like doves across the manifold of simulated treetops weaving our way through life and circumventing potentially harmful hazards from amassing on our horizon.
And, we intend our gestures within the space we create; the passageway of all our acts; the corridor that supplies the environment in which we come together and build relations between distinction and commonality. These relationships are impossible to avoid since the Gestalt in which we exist, is ever perpetuating itself and moving towards a completion that will never be; a finite point of impossibility which embodies, in itself, uncertainty.