The Ego resolves to reach a self-unity in an internal act of its own causation, and externally by replacing or setting aside the matter of the material world with the matter of itself. It is an organ of self-contemplation and its immediate impulse is to find a reason with which it can connect and mark a beginning. Through conceptions, the Ego removes the dead external matter and creates its own matter through the mere cause of itself. Therefore, the Ego is itself matter. It is immediately given as self-determined and a principle in space; a spirit confronting the world and, through its conceptions, creating change that could go on infinitely or suddenly evaporate depending on what degree that change is attached to and the significance of its matter on other Ego’s.
Matter is resistant to change in that it poses a determinate of its own in its external relationship with the Ego. One form of matter is knowledge. For the Ego, knowledge is a wall of resistance which can only be chipped away and never fully penetrated. Moreover, there is only so much of it to be shared, thus, some beings understand it, while others lie stranded outside its walls, slowly degrading and dissolving, as the flesh of any material, or being, would.
No person can claim an exclusive knowledge since knowledge itself is greater than any one person. Therefore, knowledge shares itself with the person, if it is a well thought out knowledge. Being matter itself, it represents a community shared by beings “absolutely.” It is through self-contemplation that the subject first realizes itself and attains to knowledge; not through thought, but inner contemplation that empowers the first ego and sets it free. This freedom is confined to a causal relationship with other Egos, and, through Reason, with the facts of self-knowledge and understanding, the world becomes a shared world; within its boundaries, a shared thinking; a material thinking which may result in an altering of matter that would go on for centuries as long as this matter is taken on by other Egos and persists as a form of reason, or one which soon dissipates into a mere semblance of itself, slowly fading into the emptiness of mere speculation.
Knowledge is only knowledge once it’s shared by a unity of Egos and placed, primarily, in a causal sphere where other facts of itself relate absolutely immediately so that nothing else could annul its reason nor place it outside the horizon of physical actuality.
Imaging is, in a sense, in the perceptual sense, a form of causality found in the productive powers of the internal sense of consciousness. It is a link between the internal and the external, posited outside the ego, into the sphere of being. Through this we perceive matter as extending and impenetrable, as an absolute substance which comes to consciousness in the form of resistance. This image is a power of the imagination and, for it to produce this imagery, resistance must be the underlying object in which consciousness is forced to consider through contemplation. Without this opposition, causality would have no beginning and the internal sense, which consciousness links with the external, would be denied its freedom. Consciousness would be trapped within contemplating itself and the outside world, the stage for its production of images, would be beyond perception.
Every possible sense, ex: feeling, seeing, touching, hot, cold, etc., is formed through the imagination and stored there perpetually. It unites consciousness with the external world and creates a stream of experience in which the faculty of contemplation, given through an original cause, forms an understanding and a system of reasoning. It is the conditioning which follows conditions as they are being conditioned. An example would be a recollection which conditions the present by conditioning the past. The future is always unconditioned, and becomes future once it is conditioned to meet the earlier conditions. This forms the series, or the schema, of reality and allows consciousness to understand where it’s been, where it stands, and where it is going. All this, through the production of the imagination, is the internal sense making sense of the external. The external world exists in itself, but only through the imagination does it come into the circle of being, and only through a system of pure reasoning can it be determined to be a purely impenetrable production of what lies within and beyond an imaginary causation.
We are all free to imagine anything we choose; to allow our minds to flow in any way; to bring on images, sounds, emotions, etc., which remain hidden and need not be shared, kept, or worked on. These reproductions which are totally outside the scope of actuality, which are never prone to a particular mode of action or reaction, not subject to the whims of others, nor the written laws that strive to protect our physical or social standing, are always within reach and, moreover, in play as they predetermine, whether consciously or through a type of mindful abstention, an action, a thought, a feeling, or a reason. It is a free activity but always a limited one. As the physical body is confined within a structure, so is the imagination. It always follows an established premise, or a previous experience, with borders and boundaries; horizons and landscapes. No one can think or imagine beyond the scope of what is already understood as a possibility. There are limitations even to the imagination, which cannot be traversed or even imagined, per se. If something exists beyond this world as we know it, can it be imagined?
All reflection is a prelude to imagination, a starting point, a way of delving into consciousness where the analytical and psychological live, where the laws of reason, simple reason, a reason of understanding, is the condition of attachment to the world. Imagination is a reflection on a reflection, an abstract reconstruction, a memory or situation reversed, a luring back from the darkness, as it stands alone outside the physical world and, yet, is always connected. Imagination is not an escape. It’s a digging deeper into consciousness to replay, recapture, return or resurrect. It also sets the stage where future possibilities swirl about and effects from causes are predetermined apart from the physical world, but always having to do with the physical world. Imagination is a form of freedom but is still trapped within the structure of an imprisoning reality.
The imagination is the freeing up of spiritual life, the liberating principle of consciousness which, going beyond reflection, limits causality, or in some respects, eliminates it altogether and places it in its own time, space, object, etc. This liberating falls within the limits of different grades of imagination of which it aspires to. Causality, which is the object of external perception and determination, adds to reflection a permanent perception, a causal perception, one which follows an object or something outside itself. Therefore the reflection becomes a reflection upon itself caused by the external determinations of what lies outside of it, the external world, the extended world. Imagination is a separate being from reflection. It reduces reflection to a mere utility of memory and, in turn, gives freedom to consciousness. This being of freedom, which imagination is, is consciousness that knows itself outside the determinations external to it. But it can only know what is outside of it at the same time it knows itself, as Ego. The two cannot be separated, but are distinct in themselves. This intention of consciousness, to know itself as it relates to external objects and, also, to contemplate its knowing, is the self-expression and self-contemplation of the mind as it is liberated from the confinement of a causality of external objects to a freedom of knowledge; a knowledge not only of external truths but, also, a knowledge of knowledge itself. It is the preformed, predetermined, faculty of perpetual creation in consciousness and brought to bear as an imposition on, and an op-position to, reflection. Reflection concerns itself with the empirical ego, while the freedom of being posits itself in the super-sensual realm of an unlimited and unpredictable ego that acts through the imagination with the knowledge of itself imagining itself as other-being.
A Determined consciousness, through its sensibilities, perceives images as representations and not as real things. It is a freedom of being in consciousness, but it is limited, one which can sense only that a thing is. It can be a color, a sound, a leaf pile, a long road, etc., but its freedom relies on an opposition. That opposition can be the form of a different color or sound, a flurry of falling leaves, a short road, etc. It is knowledge in the form of representation, which sets the image free in which a new consciousness arises; a freedom of knowing through representation, but, limited to that representation as we are so limited by our own representation to others, and, therefore, we are not able to know what the thing is in itself, we can only know that it is a representation of something, an image that enters consciousness and hurried through to the next image, and the next and the next. We cannot say for sure that the image was there before we became conscious of it, because that would represent a knowledge of it which would seem an impossibility, for how can we know that something exists before it makes an appearance to us? It truly does exist for others who can image it, but, in that case, who then and what is an-other? Moreover, what is being represented to the senses we can assume is real, but we still cannot have knowledge of it, since it is only a representation, an image appearing to the senses when, by looking away, is no longer there, or thinking alternatively, removes consciousness from that representation. The determined consciousness, which is a contemplation contemplating itself, is free only through its being of knowledge, yet it is always confined to that knowledge as it can only penetrate what is allowed through the senses and anything existing beyond that is only known as an unknown something.
You could label yourself either a naturalist or a follower of science. You can’t be both. Those who wrap themselves around the “beauty” of nature, who make it their purpose for existing, who turn to the natural objects, trees, lakes, oceans, etc., and forcefully proclaim that man has no business doing any sort of business, or engaging in a pastime, that would threaten even the most microscopic, cannot point toward science and exclaim that it is the truth behind their reasoning, or it is the proof that human involvement in the world, threatens all living things. They cannot separate themselves from their visions which are visceral connections to their thoughts, their ideas, and their love of the natural wonders that surround them. They are products of their own fantasies about life. Which is not necessarily wrong, yet, will always be at odds with science. Science supplies explanations, or theories, consisting of systems that leave the adjectives out and replaces them, or tries to, with a basic truth. Its purpose is to discover and give answers to questions, to outline a schema which will prove a hypothesis. It is not an interest bound to the affinity of nature, but to the affinity of its theorems. It ventures to find a purpose behind its beliefs, a method of securing this purpose into the proper manifold, and following it up with a claim of infallibility. A mathematician, for instance, treats numbers as points in space, or symbols and figures as a basis for exploration. He or she does not have a strikingly intimate attachment to these numbers or symbols. They are only measurements with which theories are deduced or induced. Numbers, symbols, figures, etc., are not objects to be loved. They are objects that present challenges. A scientist is a rationalist which is the reverse of a naturalist. The only wish existing in his mind is one of discovering a reason behind something and not, as the naturalist would, define an object of nature as a defenseless entity prone to the destructive mentality of mankind. Therefore, naturalists cannot point to a science as a defense of their beliefs and the purpose of their agenda. Science may contradict their beliefs and ultimately lend confusion and complexity to the naturalists visceral opposition to the force of a complex and inexplicable humanity. Science cannot conceive of nature the same way a naturalist would. Scientists are explorers. Naturalists are colonizers.
Desire is the ground on which pure reason operates. It forms, for consciousness, a moral view on what ought to be as opposed to what is. The free will is ultimately concerned with not what has not yet happened, but what should happen in respect to moral and virtuous outcomes. The practical will operates within the sphere of what has already happened and is based on the laws of nature. Experience is nature. It is what lies before us in its possibilities, and what is to be filled in its practicality.
The faculty of Desire, in its purity, is the moral and ethical ground in which rational beings seek to experience a moral and ethical existence. Within the laws of nature, pure reason applies itself to reach this state. It is a matter of desiring what is good and useful which, in practicality, is universal and naturally connected to free will. The principles of morality are based on the belief that the means to which one finds happiness and solace are found in pure reason. This can only come about with the idea of a Supreme good, one which is pursued by every rational being and, hence, equal to the laws of nature. Nature teaches us that a system of reason exists; that survival relies on every living thing to link into and become a part of something greater than itself. It imposes on our thoughts and consciousness, creating paths toward a final outcome of inner prosperity and harmony. All rational beings share this system in one way or another. Some, however, find their solace at the cost of others. They climb on the back of nature and seek to compromise reason with subjective beliefs bordering on judgments that have no basis in morality but are born of the dark desires of systematic control. Their happiness relies on all others to share their beliefs and concerns. This path of persuasion is, in many ways, sought through violence and destruction and, at its core is a nucleus of endless atrocities bent on destroying non-believers, those who choose a different direction or hold separate beliefs and desires. Depravity often finds its way into the essential system of an orderly existence. It borders on desperation and relies on discord to meet its immoral ends. Its reasoning, however, is never doubtful to those who partake in its diligent pursuit of a self-righteous existence which has no basis in common good but is merely a form of reason dislocated and dislodged. Therefore Desire, which is the ground of consciousness seeking its own fulfillment, is sufficiently subjective with its own laws and own beliefs inclined towards empirical ends which represent an outcome bereft of morality but taken to be the most desirable result, and a result which is pursued no matter the destruction left in its wake.
The struggle for common good has given way, replaced by the newer form of civility. This outline of a fresh boundary for all to huddle within, still in its infancy, threatens the normalcy of human interactivity and societal structure. It is a scraped knee about to hemorrhage, a fractured limb on the brink of disaster. The cohesiveness woven together by the sacrifices of others, is about to unravel and bring on a historic alteration of universal parameters. These coming events, riddled with uncertainty and indecisiveness, have already been set into motion and, directed by unknown figures, are designed to create an upheaval that can only be described as a world changing disfigurement that threatens a well-defined morality with a monolithic form of control, representative of ideals born in the darkest corners of reality.
There is a disposition surfacing that embraces a sort of self-destructive membrane entangled in a web of nihilistic anarchy. These ideas, or notions, have no basis in common dialogue, nor do they scratch the surface of a humane and benign philosophy of peaceful existence. Powers unknown and unseen have determined that it’s time cut a new path, one which will toss many over the sides so that the few who are left will drop, eventually, into the ocean of their own blood. What will, and who will, be spared is not yet determined although the plan is to get around freedom and replace it with a tyranny of the few. These unholy and rapacious spirits, bent on collapsing the boundaries of fairness and replacing them with fortresses that house their dark desires, aim to stop at nothing short of reproducing mankind into an obsequious class of souls bereft of spirit and content.
The underlying motive for destruction is the rise of the commoners; those whose realities have reached the brink of exhaustion; whose dreams are being swept away by the obstructionists who hold power in their grip and crush resistance. They’ve been pushed into a corner by those they have hunted down for the past few centuries, to cover there every needs and desires; to fight their wars; to torture and abuse the powerless while allowing them the slightest of self-approbation in their miniscule existence.
A new book is being written, yet the characters remain the same. The epilogue has been composed, but the body itself has yet to be contrived.
Ideas begin with intuitions and conceptions which seek to discover a principle based on the regulative laws of nature. Experience is the foundation of ideas in that it provides the understanding with a point of no return, a point where it transcends a conception and creates a belonging-ness in which reality is unified not only through the history of its own experience, but to all possible experience. All ideas are experiences that follow a particular destination towards a goal of acceptance in which a higher degree of unity is achieved. Beyond this unity, ideas would exist in a void of nothingness as they would have no basis for being and, moreover, would be contradictory to a reality which seeks perfection through reason. The finality that forms through reason, which follows through to itself, is the highest degree of cognition and understanding. Any cognition in contradiction to this last and unyielding degree of systematic unity, is illusory and could not belong to reality. It is what separates sanity from the insane, and truth from lies. Ideas are always false when based on the possibility that the result would be in contradiction to a harmony and unity of reason. It is only through experience, and a possible experience, that reason can seek its proper destination. And, it is only through falsehood that it can fall outside the sphere of reality and become lodged within the unseemly confines of delusion.
In all reasoning there exists a variety of goals based upon principles that represent continuous forms of diverse and limiting fields of understanding. These goals are separate horizons of conceptions, each with its own points and perspectives, and each possessing its own contradictions. There could not be a simple determination of the truth, or what is right, wrong, moral, ethical, and so on. Within these logical horizons there exist other, smaller horizons composed of species and sub-species of arguments which contain all differences and mutual forms of convergence. This continuity of reason exists within the highest conception to the lowest; through the more advanced and supreme genera of reason, to the simplest form of knowledge. It depends on diversity to carry it through to a unity where all contradiction is present in its structure and, lastly, brought into existence by a complete and irreproachable understanding that has taken specifics into account and progressed them towards a singular result. To reach unity and singularity, a structure of reason must contain all differences. Any lack or absence of diversity would, in itself, represent a monolithic and dogmatic approach to anything resembling unity. The system must rely on reaching the highest conception and, therefore, nullifying any advance towards its denial. It would be a mutually agreeable result which favors most and not just a select few who would never accept reasoning, nor do they own an understanding that could give to reason a validity accepted as logic. There are always obstacles and polemics that rely on destructive argument to advance a cause of conflict. These particular horizons of thought are mere representations of the sub-species of the sub-species, and accepted as elements of empirical experience existing in the form of negation and obstruction; a symbol of contradiction and disorder. In the system of reason they serve their purpose as revealing the lowest form of conception to which a gradual ascent would be naturally applied. The pursuit of unity must have an effect that would bring it into harmony with itself and, eventually, absolve the differences in the genera of conceptions. This can only be systematically achieved within a course of gradual pursuit of avoidance and acceptance, and, finally, to an outcome of lasting, if not temporary, unity.