Judgement takes on distinctive forms between the content of its character and the character of its content. There is a correlate of each and, through each, a “presentation” of what becomes judged through the experience. The judgement experienced takes into account that notion which led to the judgement itself, or its content. It becomes a form of characterization of a passing judgement, one in which the character of what is “presented” is experienced. Judgement passes as formalized and has within the character of its content a true presentation and a foundation for logic which does not leave out possibilities but conditions them as predicates of what is found in the judgement. The incidental judgement considers what lies beyond the field of perception and concerns itself with the potential of all content.
The alternating modes of experience laid out this way and that, taking in distinct and non-distinct meanings, sustaining consciousness in a state of constant intention, holds a basic truth within itself; a truth which, by its very structure, is never known or seen, but is interpreted, correlating with “the experience” of all matters and all that is free to matter.
We may look upon, ply through or imagine an experience, and it is always meaningful, always subject to explanation and, in some way, always lingering. There cannot exist a moment without significance or a lifetime without cause as every object pressed against us, every stage which carries a meaning of itself gleaming like a perfect light, is constantly changing and reborn; infinitely distributed throughout the world as a self-spirit, which is, by its very nature, untamed, unbridled, and through its residuum, the cause of itself and the force of its own substantiality.
Upon perceiving an object in its transcendental setting and essential relation to the perceiver, it becomes other than what it was; it turns from an object of perception, from the consciousness of something, into the experience of it; into the abyss of reflection where all experiences retreat. It separates itself from its place in Nature, in its matter and form, and converts into an image which is neither material nor natural. For example, a blossoming tree may produce a feeling of pleasure, however it isn’t the tree which is pleasing, it is the consciousness which is perceiving it as such. Consciousness relates to the tree, but remains totally distinct from it. What is the “real” for consciousness is the inseparable essence of the experience, and not that perceived or apprehended. All else is the un-real.
Every experience is intentional and every intention seeks completion. Each moment and each vision “tends” toward something. That something is within the mode of conscious operation: a reaching out, a grasping, of the object of intention, which is, in the end, a staggering infinite notion of the essential ego searching for a point of suspension, a mode of reflection that, in its own way, is the foundation for the next experience. Concurring events fall into one experience separated by “nows” and structured in a way that being is able to emancipate itself from its past events and into a future that lies significantly obscure on the fringes of its own horizon.
A truth is absorbed by its clarity, its unbroken connectedness to the judgment, shared by others as proven and indisputable. It remains, however, a perception that lies outside consciousness; a reality observed from the natural standpoint and not necessarily from a phenomenological perspective. The truth exists as truth but only in its own context. Outside the corridor of its presence, beyond the realm of its meaning, its noetic content, which in effect is solely related to what physically exists whether in mind or outside of mind, it is a meaningless nothing; a transparent shell of distant images floating freely in a supersensible realm where nothing tangible can permanently adhere nor, for that matter, anything of the pre-psychological domain of the world in itself.
Being sees the “now” as self-fulfilling, using what is in it as experience and reflection containing all “nows” and all instances. It doesn’t hold any particular experience except that which it reflects on. It comes to being as being loses itself in the world. Time taken in the experience is truly invalid and retains no “real time,” as this would be analogous to attaching reflection to time. An experience is re-lived, looked at, brought to mind, but does not keep that particular moment, as all moments happen in the continuously “changing now.” The only change through the “now” is its content. As experience is one stream, one fluid ascending mode of a restless consciousness, it follows from itself and forms naturally in a realm of causality; a constantly self-rejuvenating modality unfettered by any single experience and unaltered as a continuous unfolding. Each moment follows from its earlier moment which followed from its earlier moment, and so forth. And, those moments come to light as reflective experience. Moreover, what lies ahead for the transcendental consciousness, has within it the immediate consciousness of which it was aware, “before now.”
To consciousness belongs the stream of experience. The experiences perceived and those which have not yet entered perception. Experience is, for consciousness, the “actually lived” and “the coming to be lived.” It fulfills awareness and, through reflection, leads to complete ideation which climbs out of “the present” and towards the future. This ideation which presents itself to consciousness through its own awareness, is the informing principle, the reflective glance that allows being to attach itself to an unyielding reality. Formed of its own memory of itself, and its eidetic visions of what lies outside of it, consciousness uses experience to tarry with the world and others; to apply its Ego inwardly so that all that remains on its periphery is that which coils within its sphere and either becomes or does not become an experience which is, in itself, an experience.
All propositions forwarded are generalities with presupposed foundations. These foundations or axioms mathematically follow logical sequences. Since these sequences are themselves a type of formulation, it could be considered that transcendent consciousness, the “universal-self,” is, in its psychophysical content, part of a formula of the world of natural connectedness through a causality which is the provisional preponderant of a pre-defined outcome.
What is more pure than consciousness? Does there exist, beyond nature, a reason and clarity that can’t be explained or apprehended? In the forming of a concept, it is fully unfolded and through an inexplicable linkage of thought, reflects through an axiom unapproachable and beyond refute. But, within these processes, the orderly and connective ideas culled from history, accord to their particular time and place. The appearing truth is subjectively forwarded, yet a higher grade of clarity, and perception, may still be examined. An impure world implies a pure truth, not yet grasped but covered in the miasma of an everyday consciousness caught between perception and the phantasmagoria of absolute reflection.
All things are primordially given. However, their clearness is obscure and nearly inscrutable. To comprehend the essential meaning of an object, to understand its essence, a suspending of its transcendence must come into play so that the intuitive grade of its self-given-ness could rise to a perceptible level of cognition and stay there long enough so that the “glancing” consciousness could discover that which is hardly thinkable, which is its removal from the everyday natural order of the world. This true essence, which is the inner-ness, its primordial state, follows back from its reflection and into itself when its presence is given and, moreover, seeks its own beginnings in its own given-ness by its suspension in time as it is apprehended and perceived. This point is the beginning of its transcending into conscious experience, but only from that consciousness is it brought to fruition when, otherwise, it would remain empty and not giving of itself to presentation.