The self-contemplation of a consciousness contemplating its own mind, recusing itself from the external world, suspending its activity through a reposed interlude and spontaneously originated vision, is the only form of absolute freedom and, hence, the first thinking before it informs itself that there could only be a self-with-others. There are limits and laws that exist a priori which enforce a structure and a mandate, a truth of existence which can only be experienced if one is experienced by another. This force is thematic and sequential in its supervision of the subject, placing it into a realm of one-with-all-and-all-with-one; a multitude which is actually a single unity forming an extended, unchangeable world; a world limited in its design; a world of conjunctive correlation and unquestionable axioms.
Reason precedes freedom in that it goes unrecognized by consciousness as the originating force, and is both a product and determinate of imagination. It is a product in which it forms a continuous pattern of sensibility and connection. It is a determinate by way of conceptions which bring reason and sensibility into a comprehensive realm of possibilities. It also puts limits on the imagination by way of pulling together reality and contemplation which, in effect, makes all things visible. Without limits imposed on imagination, reason wouldn’t exist and consciousness would not become self-consciousness, but a depository of bedlam where thoughts would go to die and concepts would never see the light of day.
Absolute freedom defies the concept of reason and imposes, on the subject, an absolute nothingness, for, once consciousness becomes consciousness of something, it employs reason to actuate the senses. As the senses are universal in that they contemplate a world through self-contemplation, freedom dissolves so that the subject can emerge into the world as a being-in-the-world and not only of itself.
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