Monthly Archives: March 2017

The Incidental Corridor No.634

What is original in all beings, and in all things, is the presence of an unruliness, an eternal element of chaos. It is never-fading, but always becoming. It is the ground of darkness binding body and spirit; the absolute moment of creation which holds everything in place. Nothing can be inside or outside of it. It is its own internal and external presence, but can only be seen in the light that passes through it; the light that emerges from the ground, but still remains part of it. This light is the spirit, which is not the synthesis of body and soul, but rather pure substance. It is through the purity, through the infinite character of consciousness, that chaos is forced to the background and the conflict between light and dark is mysteriously balanced. There can be no existence if the ground of everything remained an inscrutable nothingness, a void, a darkness. Spirit, which has always been, is the light that is the equilibrium, an essence of being which enters the darkness and puts it back in the ground. It is the force that rules over itself, and its own ground, and brings forward that which has always been, before it entered the ground, only to rise again.
Spirit can never completely be free. It must always be grounded between its existence and that which negates being; which holds it in place and stores the chaos which, without a consciousness struggling to overcome all that flows against it, like a stone in a raging river that forces the waters to race around it, would collapse into the desolate abyss of nothingness.
The eternal essences of light and dark, being and nothingness, are what falls through the ground and, also, what emerges from it. It is this type of duality that exist so that all things become what they had already been set out to be. In time they are the infinite moment of being. In space they stay grounded in time, but also set free to decide what will be and where it will take place.

The Incidental Corridor No.633

Determinism is both in opposition and in accord with free will. It operates as a first principle that frees itself from the past and, in so doing, opposes the past so that a future can be determined. What has already taken place is an uncontrollable element which, in itself, controls events, and these events as determinations, carry forward into an in-determinateness since the will can only incline towards things and not control things. If one existed solely in the world as one self, than the determined will of will itself would be the only truth that being comprehends. Having other selves to reckon with, consciousness must “swerve” around the actions of others to assimilate any notion of freedom and determination. It is the paradox spirit faces;, its containment in itself to emerging from the ground into actuality, and the absolute reality in which it must act once it leaves the calm inertia in which it was once grounded. It is the movement from the center of the circle to the peripheral where spirit reaches its apex as substance; as that being which actually exists. Its movements, its decisions, are further determinations built on past determinations which nullify freedom and, at the same time, exhort freedom. Its revelation comes to it through laws and forces which are always in opposition to it, for being cannot show itself to itself unless its non-being is also present. This is what leads towards a determinism shrouded in the guise of freedom. It is the primal act, the emergence from the ground and into the light of existence, but still that light is contained in the ground, and can only come from the ground as light is darkness revealed in its opposite. Freedom is the opposite of a determined existence, yet it is under an illusion of freedom, since it is born from and creator of a determinism that is both free and not free since its actions have been determined by what has already taken place. The future is the past in its future. A determination is a rule of freedom designating itself as the will to decide through an act which has already been pre-determined.


All things originate from a darkness and a void, a type of anarchic existence before being brought to order and form. They are always stirring in the ground, in their pre-natural existence, waiting for representation in a way to show their determination and purpose. Without purpose, a thing wouldn’t exist. Without representation it would only exist for itself and thereby be eternally indeterminable. All existing things extend into space and are part of the external world; that which is both separate and belonging to all creatures. Without this separation nothing could exist that would be distinguishable from anything else. It would be an incomprehensible contradiction possessing no sensible qualities, or form, and be primarily an object of imagination of which no object could escape.
Things appearing to us first appear to themselves. They require causation for their becoming an appearance; this cause is comes through the understanding by which no thing would exist without it first being of a necessary existence; one which presupposes other things and is not another thing, but cannot exist without the other thing. This is the rule and the form for the requisite dismantling of chaos and its transformation into order, into its reason for being. This is inherent in all things.

Nothing would be what it is in the external world without its own identifying characteristic which all things are never without. This is a characteristic bestowed upon them by what exists “to them” externally and its potential purpose. All things are mutually related. There is little difference between a man and a stone, as far as their being is concerned, except their appearance. And there cannot be an appearance unless it distinguishes itself through its differences with others. And this underlying law of appearance, of form, is born in its own ground of chaotic disorder before it becomes that which can be apprehended and aligned with experience and knowledge. And, finally, it is reason which claims it from the fire of discord into a form of understanding.

The Incidental Corridor of Necessity and Freedom, No.632

What flows from something is never the same as what that something is. It is independent, freed from its shackles to become a thing other than what it was; an absolutely new and autonomous substance, its original elements consumed and transmuted into only what it needs to be. This necessity is its own form of freedom, although it is bound by its structure. It is independent in the sense that it assumes an alternate way of being and, thereby, is identified as something else.
Is there a union between necessity and freedom? The answer is in the affirmative since freedom is the source of what creates necessity and, in turn, necessity creates what is free. The only boundaries that exist are the boundaries in which this conjunction operates. Without limits, without any type of circumscription in which all of reality resides, necessity would be without reason and freedom would be a boundless, infinite, affair without any measurement of what it is free of. The only law which prescribes to freedom and necessity the absolute formal extension of their existence, is Reason. No force exists which can exclude Reason from its original grounding. It is the code of the modality of life, the igniter of consciousness which, by its own absolute truth, forms the system of understanding so that life is contemplated and, all that lies within, discovered, measured, and qualified. The relationship of Reason to necessity and freedom is bound to them systematically so that consciousness can be conscious of something, and existence can be that which consciousness has as the ground of its-self. Reason is the father of necessity and freedom. It weaves their relationship together so that all creatures are endowed with purpose. This purpose being to act with necessity to be free, and to freely act to fulfill a necessity; both flowing from within the systematic framework of pure Reason, although the resultant act, paradoxically, creates a reason of its own and, ultimately, its own destination, exempt from its beginnings, but still infused with Reason.

The Conditioned Series of Forced Outcomes

Conditions are series of separate, but enjoined, particulars which precede other series. They are always in the process of becoming, but never actually completed. Within these series exist goals and patterns which search for agreeable, but never permanent, results. They offer meaning sculpted by a fundamental understanding of personal values, imperatives, necessity, etc., and cannot be otherwise described as absent of any type of conscientious import. These meanings are composed of approvals and disapproval, acceptance and repulsion, organization and discordance, and so on. Certain conditions result from moral judgments formed by affairs of the “conscience” and aimed towards a “helping hand,” a gesture of goodwill, a practical and idealistic stand unquestioned and accepted, absolutely, as the decent and ethical process of a well-meaning society. However, once isolated from these conditions, and reduced to an individual want of self-satisfaction, much of these “values” are set aside to make way for self-aggrandizement, self-satisfaction and personal enrichment. In other words, these same subjects stage an “appearance” of concern, but, behind the curtain they are actually fulfilling their needs at the price of those they propose to support. They are, in truth, imposters and hold every intention to fulfill their immediate desires before they lift a finger to share with others anything of value. Behold, the mobs who march through the streets and set conditions; who lure the ignorant into their destructive messaging in hopes of toppling any semblance of individuality, any idea of freedom to choose an alternative to their incomprehensible ideology and incoherent concerns. Some parade behind masks, while others wear masks of deception; their look of trepidation reflecting the conditioned patterns which they have set in motion through their self-guilt and their own speculative place of importance. They propel a cause, a series of events, where they have no stake. Ultimately they remove themselves and leave the damage and debris for others to sweep up and restore the conditions of which freedom is enjoyed instead of attacked; where beliefs are sacrosanct instead of mocked and punished; where thoughts can be uttered whether they conflict with others, or even if they are in contempt of prevailing, so called compassionate judgments; where citizens can keep their freedoms as people first, and subjects of the law, which is freedom in itself, second. Where the structure of the community can pursue happiness without being dictated to about when, and to whom, this happiness and liberty should occur. We are prone to the conditions we engender, but we are never at a loss to re-condition the series and interrupt the bedlam before it swallows all common sense and leads to an environment of lies and destruction. Certainly a universal solution will never be achieved, a conclusion to the series that provides a lasting and agreeable outcome. Every series of events gives birth to new conditions that, effectively, create reactions and counter-reactions, and so on. Reality moves on, setting in place the forces that give it structure, while also inheriting the properties that could potentially tear that structure apart.
Those who embrace disorder are the same who cling to their own personal interests while all others turn to face the other way. The conditioned series that manipulate their interests are, ironically, set by forces outside themselves which are uncontrollable, unrecognizable, and ultimately unknowable. Forced outcomes can be engineered. Lasting outcomes could never be conveyed.

The Incidental Impulse, No.631

An impulse is the immediate real being acting out a determination without rising to it, as in an act of pure freedom. In the immediacy of the impulse, there are no moral or immoral grounds, as it is isolated in a higher, super-sensuous realm and not yet a law of nature which operates through the appearance of a final end. It is an original power, an internal power, a contemplation without thought, though it soon transforms itself into a mediation which must decide between pure freedom and the freedom to act within the confines of the law of nature.
Nature determines itself through an immediacy which has no relationship to moral grounds, only to laws which create morality. All creatures act toward a final outcome. The factors governing these actions, the structure in which the action takes place, are a design of a limited world; limited by laws; by prohibitions, by general rules that apply particular and permanent judgments against acts of impulse and force upon the world a universal edifice in which each being is confined. The power of Reason is both the lock and key to this edifice, the foundation of the understanding which gives to all beings the freedom to act upon pure freedom to create a stability in which the world can exist; as the sun exists to warm the Earth, and water exists to support survival. The pure freedom of an immediate impulse is the lawlessness of consciousness and the origination of consciousness before it evolves into the self-determination of being-with-others. Therefore, unlimited freedom is held in check by an eternal consciousness that seeks to stay free by limiting freedom to the same laws that govern nature. Those laws being the system of being-in-the-world with the power to freely determine, by freeing the self from the limitless boundaries of an indeterminate impulse.

The Incidental Corridor on the Power of the Real, No.630

What makes something that is visible real is the existence of the possibility of its prohibitive cause; a prohibition which is part of a real occurrence in that it makes its power visible over that which has not occurred, but is only possible. There exists a realm of possibilities, the contents of which become nugatory once the determinate cause of this realm, where a freedom has been chosen, eliminates all other occurrences, relegating them to that which could have been but is not. We cannot create the real. We can only relate to the contents of it as the subject- form, which, through the Life-Power of which we are contents, creates the appearance of the real. The Real is the nexus where the subject, through his determination which, when faced with all possibilities that may occur, falls into and becomes what was only possible and eliminates everything else which is now no longer possible, but also raises new possibilities. It is within this realm in which the Life-Power assumes the subject and, through its freedom to choose this or that determination, becomes the force within the Real; an ego that is formed of infinite egos, but is self-limiting. And, it is only through these self-limitations that it is free. Without limits to appearances, and without restrictions on the imagination, possibilities within the Real would lose the power to decide its freedoms and the impossible would become the general form of nature. We, as subjects within the power of the real, cannot create the possible, we can only be formed by its contents. Also, we cannot create the impossible, since the contents of which we are formed, are the images of the appearances of the possible which, without, the determinations of the Power of the Real would apply to nothing within its realm except untruths and falsifications of the imagination, and lead to an imbalance between contemplation and that which must be contemplated within the appearance of the Real to experience the Real as it appears to us.

The Incidental Corridor of Ultimate Purpose, No.629

Life manifests itself through itself, driven by an affinity to realize its highest principle, or end. This is the purpose of its essence, to reach back to its beginning from nothingness, from its creation, to free itself and meet the highest mode of being; the cause of its being; and the truth of its existence. This is the determination and purpose of spirit. It creates its form as being, not its content or its means, but only the structure to seek its last freedom; its pure absolute principle; the highest principle of which lies in the invisible realm of spiritual possibilities. The activity of life is the ground of conscience, the drive to subsume everything that surrounds it, to discover the purpose of itself and, ultimately, to go from the many to the one. That many is the internal repetition of time, and the external sense of space, which are limitations to freedom, obstructions which place being in its corporeal existence as it struggles with its own consciousness; a consciousness assumed by the Life-Power-in-being-form that determines and creates itself in its appearance. The One is the absolute, pure principle, the highest meaning that it strives to meet; the meaning of itself realized in its freedom and in its self-contemplation, which is its only form of freedom and its only means of being outside itself while continuing to cling to a universal spirit; a ground of existing which presents reason to consciousness as an instrument of knowledge into its own meaning, and a life that is not lived but only thought of as living.

The Incidental Corridor No.628

Absolute freedom is individual freedom reached through internal contemplation. It is the contracting point from which external contemplation, from its scattered-ness and through itself, comes to be a One Life. This One life becomes an expression of power, it abandons the general randomness of the universal and reaches a unifying factor through a series of conditions. These conditions are reached by a causality which has ruminated within the Life Power and comes to expression through the individual in which it contracts itself. The Being which comes to be, however, is not a particularity encircled in its own individuality and separate from all others. It is merely a form of being, a species of the Life Power and a remnant of a possibility that has come to be. This individuality, which is the result of internal contemplation, can transition back to an external gaze of universality, a point preceding its Oneness, but it cannot do both simultaneously. Its absolute freedom is limited by its own freedom once it is set free to choose. However, it never loses its freedom, but only exchanges it between the individual and the universal form.
Both external and internal contemplation, in order to reach the one life and lead the objectivity, which is external, to a subjectivity, which is internal, must always be as One. This manifestation of the Life Power, and the Absolute freedom in which it exists, is the condition in which gives rise to universality. And through the inner contemplation which gives expression to the universal, and being to consciousness, is altogether the essence of the inner spirit of all existence.
Consciousness itself is an expression of freedom. Its activity is the movement of the Life-Power as it assumes individual form. It operates within the realm of a reality which is the universal consciousness exhibited by the external properties of a fixed nature. Nature in itself does not change. Consciousness infinitely changes. It is absolute freedom revealing itself in corporeal form, linking with other forms which bask in their own freedoms. It recognizes itself as a-being-in-the-world. It is also dependent on the recognition of other consciousness’s in order to realize itself as this being-with-conscience. Its freedom is its own, yet, it does not go beyond the bounds of freedom. It can only be the cause of itself, and this is where its freedom ends.

The Incidental Corridor No.626

Consciousness is the Life-Power appearing as consciousness through the conscience of the individual. As it reaches a point of unity, where all factors can and do exist, the Life-Power assumes being and all things become representations of its appearance.
As it is manifested in the form of the individual, its sole purpose is the development of that power and the completion of it through the completion of that development. Once that power is free to decide its specific end, to have no other determination other than that particularity, it thus limits its absolute freedom and becomes a purpose in search of an understanding for its purpose and its determined result. Its freedom now turns to its fulfillment where there lies its determination, and anything outside of that is purely limited and relegated to the background of the universal.
The individual contemplates his freedom and is drawn to act out these freedoms. The morality of his actions is determined by the degree in which that freedom manifests itself. If it is truly a moral action, which lies at the center of his determinations, a higher degree of freedom manifests itself and he is able to act within a broader field of possibilities. Should he contemplate that his actions are harmful in the form of an immoral act, his freedoms, though limitless in the form of power, become limited in the external sphere of the universal. Yet, only the individual could know if his actions are moral or not, as he contemplates the results of his actions. The categories in which he acts, the conception of laws which join the world as a cohesive structure simultaneously creating events and their residual historical effects, are judgments a priori, and concepts formed before the Life-Power appears in individual form.