There is little doubt that certain actions would produce certain results related to that action. Putting a lit match to a sheet of paper would start it to flame; walking through a puddle of rain would soak your shoes; placing a chair in the middle of a walkway would create an obstacle for others and they would be forced to swerve around it. There is a particular conformity of cause and effect which leads to a necessary result, although that result holds many possibilities, it would still fall in line with a relatable outcome to its cause. There are natural forces which, ungovernable by men, and out of reach of the most perspicacious minds, conjoin events so that there exists a single sequence contemplated by consciousness. As the internal elements of our thoughts are strung together, one leading to the next, so it is with natural events. The results from our actions are, in reality, necessary and could bring forward no other outcome than the exact outcome which evolved. Moreover, what does not take place cannot take place as the negation of an event would always negate itself, as a contradiction would contradict an action but only in the background of the action and not on the surface of reality where the appearance of an event takes place. It comes down to an “either, or,” and is the standard by which all actions must follow. The enjoining of events is actually an obstacle to absolute liberty and an impediment to those mysterious forces of nature which attempt to divide particular moments into opposite actions. The cause of an action, and its effect, are infinitely applied and, ultimately, procure a connected result; a finale or a crescendo of active participation which, while unraveling, sets new paths in new directions and no power can ever stop or alter its determination, or its reach into natures imminent and necessary uniformity.
One of the greatest fears held by most, aside from death or illness, is the loss of customs. Their customs. Throughout life’s experiences, starting from infancy and through adulthood, particular habits are learned, fostered, and inculcated which shapes the thoughts of those influenced by these experiences. A particular custom of one group is they only eat certain foods on specific days, or celebrate a birthday by going to a fine restaurant; or they may make regular trips on certain holidays to visit family. These are mere examples of customs obtained through experiences, and they also give comfort in establishing a certain, unchanging, steady future which is the combination of events or moments woven together into a securely pre-established occurrence.
The threat of these specific habits, which have been formed over many years, if not generations, being altered is certain enough to fill the minds of most with concern and trepidation. It’s as if they are being pushed along the plank before they drop into the sea. And, this one thing that those who follow a customary lifestyle day in and day out, are willing to protect by any means necessary.
The term “racist” is thrown about these days toward anyone who dares to insulate their customs from others who enjoy their own customs. This word has become so commonly injected into the lexicon that it has lost all substance while taking on many meanings which are conflated and convoluted and, most of all, used as a threat to put fear into a particular group, or sully that group with a term that would bring reprisals upon it. It seems that those who have taken to hurl this term, and other dispatches of discrimination, so freely and diligently, have absolutely hollow and translucent backgrounds which, for all intents, have left them clinging to beliefs that have no merit, or ideologies that border on a utopian world where all beings, down to the one celled amoeba, live in conjunction with one another without any differences, any traits, any identity, or any faith. Their world would be a sterile and barren environment where all traces of divergence would be immediately erased, whether through force or intimidation. Their “world” would no longer produce customs or recognitions of a people. It would inwardly dissect and toss away any organs of resistance and concurrently set up one body, one people, and one living organism without a trace of dialectical differences or individual liberties. It would be a monarchical environment controlled by a malevolent force of a totalitarian concept that would be obeyed by all, or else.
Customs are threatened through the suppression of habits inclined toward classes or groups of people. Any signs of individualism are trounced upon. Moreover, those supplying the rhetoric and the instrument for this demolition are, themselves, creatures of their own designs which, to their understanding, is the only way of life that “must” be followed, or those who stray outside their dogmatic position will be attacked, maligned, undermined and threatened.
This modernist, global, coalition is willing to embrace any means to impel their ideologies upon all. Whether it be the will of a certain few, or the sudden dialectical occurrence of a historical breach upon the normal relationships enjoyed by most of the world. The danger exists that a global divide is on the horizon and the threat of undercutting the underlying orderliness of the planet, is beginning to form en mass. The rituals, customs, and habits that are the fabric of all societies, is under threat of being replaced by a dark side of humanity where the terror of an unpredictable alliance between maniacal and fanatical forces is slowly taking form.
Reason evolves from experience and matters which are factual. We learn from our successes and our faults and conjoin them to offer a similarity of reference and a form of knowledge. Placing one’s hand above a flame is already acknowledged as producing sensations of heat and, with that, a withdrawal from the flame to avoid being burned. We are not born with the ability to reason that fire can produce excruciating pain if one should attempt to touch it. We first had to experience the effects of it to tie the cause, and its effect, together. Although an effect is distinct from its cause, as the fire can be serving a purpose in providing heat and light, it nonetheless correlates with an experiential matter of fact, which is the possibility of an effect other than its reason for being. The mystery, if one can infer, is the power of reason itself and how it operates. It is true that reason depends on earlier events to form a basis for actions, however, what is it that has the power to reason through reason? Experience is one thing. It establishes a history, a past, and causes and effects, which play a hand in present and future events. It ties time to existence and allows for an orderly formation of being and understanding. Without a sequential and streaming existence, there would be nothing except chaos and disorder. And in that no living thing could exist.
Reason is understanding and acting from experience, repeating itself in establishing an epistemological presence. Its power is its own, and its appearance in the mind is the essence of its existence, and the mysteriously infinite possession of all living things.
Events form and evaporate spontaneously so that only their remnants survive. Objects, contradictory and inclusive, battle for domination and eventually annihilate each other. No light could ever pierce between two events as they are bound incontrovertibly; concomitant and co-existing. There are no free turns, or liberty, from causes to speak of as all matter of existence is in lockstep with itself; is uncontrollably controlled and formed to never fall from contiguity. What replaces a space is new space, and every moment must die and be reborn. Ideas, notions, desires, are all connected and feed off each other like wolves ripping through the flesh of a dying beast whose last breaths dwindle into silence. The only sounds soon heard are meat being yanked from bones, and the heavy breathing of the pack as they fill themselves with blood and organs; a feeding frenzy.
Those who proclaim change are hunters of men, misanthropic acolytes who’ve descended from a dark world and come to reap the spoils of their sardonic rhapsody. The mere presence of their spirits is more a deceitful rhythm and incidental contrivance, as they mesmerize the feeble and turn their minds toward their malevolent agenda.
The dying herd, making space for the new, living out their shallow lives in the desert of their folly, never noticing the shallowness of their thoughts which fall between the unseen pockets of an incomprehensible cause, fill their buckets with the waters of these change-makers, and drink until the buckets are empty and the well water mixes with the blood of their wounds and the lifeless residue of their spirits.
Ideas exist in the Spirit as the only substance which gives life and extension to itself, and is the informing agent whereby spirit is able to experience everything outside itself, including other spirits. Through the Idea, the spirit perceives, will, and thinks. It both separates and encloses all things in themselves as they exist apart from, and in, the mind. Ideas are immediate, where knowledge of ideas must be formally developed and constructed; they being the extension of the spirit into that which is other than itself. The distance between idea and spirit cannot be measured as one is the propellant of the other and in no particular order…as no real order exists between spirit and idea. They are concomitant and inseparable.
Ideas, in themselves, are not true representations or acts. They are passive and inert; indivisible and conjoined. They open spirit to the world and, in doing so, provide concepts which beings use to navigate their existence. As extensions in the mind, they reach into a supra-sensible realm where all matters are immediate and are dealt with in like manner, depending upon the nature of the spirit whose mind they inculcate and whose thoughts, developed by these ideas, are impressed into being. They are the modem and the cause of themselves; the inseparable unity of a multiplicity that is innate, essential, and inherently the only possibility that is, itself, an uncertainty of truth; an outlier of what is believed to be the truth; the idea of a pure essence untouched by time and space but using time and space as its condition for being.
That which is extended is divisible. And, what is divisible remains inside the mind, which means it is contradictory to assume that any material substance can exist when not perceived. To be is to be observed. When an object, an idea, or a simple thought is not being engaged, or is absent from consciousness, there is nothing but a void, a complete nothingness. It does not necessarily mean that if I don’t perceive an object, it doesn’t exist. It may exist to another spirit and, hence, be a thing apart from my senses. However, if something is altogether without motion, figure, or relation that I can sense, it is, therefore, immaterial. I may touch a hot iron, or cross a bed of nails and, as far as I’m concerned, they exist for me. Any consciousness that relates to these material qualities would relate to their appearances and suffer, as the pure laws of nature would imply, the same pain and discomfort. Should these particular forces be unknowable, these agents of disturbance lying beyond the immediate realm of consciousness, they would have no effect whatsoever.
In order to think something, there must be something to think about. In order to perceive, or sense, something, there must be something to perceive or sense. The series of experiences allows for any object or thing perceived to alter or expand the experience depending upon the object itself. We learn from experience that fire burns when touched, however, there is some other force that is supplying the experience of the experience of being burned; a relatable law of nature that divides reason from the result and renders the consequences of the understanding. Reason forms the conditions under which experiences can be experienced. Consciousness is the condition for understanding reason and its empirical authority; moreover, the psychophysical appearances that lend themselves to relying on reason in the first place.
The settled laws of nature are the contents of ideas which relate to both spirit and body. It is the physical realm that the body falls subject to, while spirit, in its absolute purity, is its own essence and, conversely, understands a reality it cannot do without. A reality construed within itself as the vehicle for understanding, and an agent by which spirit knows itself as the essence of the body and the last form of being. And, moreover, the dividing force which, upon its extension into space, realizes it is truly an appearance of itself as being aware of its pure indivisibility.
Ideas are constant and contain a certain order about them. Although they are neither the result of cause or effect, they support a sort of mechanical process which works within the laws of nature, following patterns and designs which are necessarily joined and sequential. A watchmaker, for instance, is aware that certain parts of a watch will produce particular effects and must be arranged in such a way that the proper motion will take place. These may be considered “marks” that signify changes from one process to another. Now, it is not the watchmaker’s artistic ingenuity which produce the movements of the watch. It isn’t even the framework of its parts that causes it to properly function and land at the correct points on its face. It is the idea itself that is the source of its operation and provides the actions of the watch. The idea which originates in the forces of nature, contriving the best possible means to a specific end and continually reshaping itself until that form, which it desires, comes about. And, it comes about in a universal sense where the same idea is shared by a multitude of minds and used in different, but relatable, ways.
Ideas are both separate from the mind and contained within, and originate from, the mind. They are representations which are never randomly produced internally, but arise from the internal sense. They are unbound, freely contrived and assembled, and are the manifestations of reason; that which in itself is formed as the ground of understanding. It is through reason that the mind is able to comprehend appearances. It is the idea which explains the appearances and steers them toward a finite world where substances take shape and reality unfolds with the idea of itself.
It is not true that all that exists is only in the mind. That would be an inconceivable notion. What we perceive are ideas which have not necessarily come from our own minds, but from another who has, through the understanding, created a law of nature, one which all things seem to happen sequentially. Heat comes from the sun. The ocean tides are a result of the moon’s pull on earth. If I place my hand into a flame it would burn. These representations imprint themselves in our minds and create an environment which we navigate inventing ideas of our own and, by reason, are able to deduce a result before it happens. Whether the things we sense are substances or matter is a question that remains unresolved.
We know certain things happen together through our experiences. We also imagine that there is a cause to everything and could only be so since, without a cause, reason could not function and chaos would rule in its place. These experiences are ideas produced in our own minds. Ideas that began from nothing and, through sense and observation, form a common reaction to sets of conditions. What creates the cause and develops an understanding is the mystery of a perceived “truth” in the imagination; a chimera and illusion reflected from the senses affected by appearances. It is through appearances that space and time are the conditions which allow for ideas, thoughts, movements…and so on. But, they are ideas of space and time which, without, we could not differentiate one thing from another, nor could we measure any changes or movements within the senses. Making sense is the proprietary function of the senses, besides being the modus where the mind is able to clearly function through the reflective and perceptive authority of its ideas. Without the sensibilities the mind would be all that exists and, in that case, all that exists would be only in the mind.
If colors, sounds, tastes, or any other secondary qualities, need the senses to be experienced, would objects exists outside the mind? Extensions, figures, motions, all these and so on, would they be possible without the imagination depicting their existence and, further, granting them permanent status in the universe?
We have ideas that either are formed concurrently with objects before us, or they can be imagined. We cannot imagine something which doesn’t have some quality or property, color or extension, and so on. If objects exist externally, outside the senses what would they look like, or would they have any quality at all? If they cannot be perceived are they real in the sense that they contain matter or movement, solidity or fluidity?
What we perceive we do so through reason. Distances, velocities, shapes, are all perceptions which change from one mind to another. Nothing at all is exact, not vision, odor, taste, etc. between two bodies that have different ideas and imaginations. Even by reason, which in itself is an idea, individual sensibilities are inevitably misaligned.
No doubt, there are perceptions of objects which are common and alike, which display similar qualities and blend together through the senses. But, once abstracted out, once employed by one particular mind as opposed to another, they are changed permanently. Can it be said that there is only one quality of an object that is external to the mind and is a substance that without the imagination exists freely? In what form would it take? Would it have color or be colorless?
Those objects which we imagine as existing for themselves, again, are products of the senses and, therefore, can never be exactly determined as to contain “matter” or any substance whatsoever. If objects existed outside ourselves and were able to do so with or without the sensibilities, what than would be the purpose of the imagination and would it not be so that there would be no purpose for the mind or spirit to exist at all?
There exists a commonality in everything, a general one-ness, shared outside the particulars and the vast array of peculiarities. Colors and shapes are in general agreement with every object in that they can exist in or out of the object. A red colored ball, for instance, can only be that particular ball. Should the red be excluded from it, it can still exist as that color and the ball can exist
on its own as a sphere shaped object. Its color has a general relation to it but it stands to reason that it is not necessary to its being what it is.
It is the same in language in that there are general concepts and ideas which are common to all. Certain usages of terms can depict an array of situations or one in particular. If it is stated ‘the train roars down the tracks at seven o’clock every morning’ a general vision becomes common to all partaking in that statement. One doesn’t imagine a plane when discussing the train, nor a horse, a bicycle, etc. The commonality is a shared experience and, in most instances, leads to a shared reaction. What is not common, and what tends to abstract from the shared vision, is the conception of that particular object. Vision is one thing that is generally directed. Conceptions, however, pertain to the mind as it transposes and transcends reality changing any particular object of its choosing.
Ideas are born from conceptions and follow from what was once a generality into a composite of several generalities which form something new. That which comes from something is never the same something. It changes, even though its parts are related to what it ‘once was.’ From that ‘misdirection’ it is redirected, recalculated and reborn into existence. Hence, the common relations once shared by several, or even the universal, must be reappraised and conditioned. The idea is exclusive to itself until, eventually, others adopt it, change it, or improve upon it. Thus grows the human craving to carry an idea to its pinnacle and make it seem as if it can no longer be improved upon. Of course some ideas are tossed aside as mere folly, but the best, the cleverest, the more advancing, meet to a status that brings forward a birth and a beginning.
Commonality fades once its particulars are extracted and changed. The changes, the differences, still pertain to the same object. It is only the subject that changes. And this subject can never stay the same nor can it ever reach a state of inertia. It is ever evolving and depicted as an ‘improving upon.’ But, its improvements are derived from its generalities which are unlimited and somewhat abrasive, as they serve to balance out the universal by all means possible; even through violence, if necessary.