Self-consciousness and consciousness of the self are dissimilar in their sameness. They each relate to an actuality as the object of their being, except self-consciousness sees the object of consciousness as the universal, while consciousness of self sees the object of the universal as itself. Consciousness of things outside of us, of others, of places, of things, go together with what is inside of us. We relate, on a physical level, to the physical exactness which plays as the middle force of reality; that point where appearances emerge and fade; where temptation and want come together and carry forward into the dark night of essentiality, where the self-perpetuating stream of causal connections clings to the universe and opens up and closes down at the same moment.
Consciousness of self exchanges its object with that which is simultaneous with itself. It reaches, not outside itself, but within and contrasts with the outer-ness of its interiority. It relates to the what-ness of what is here before it by pointing out to itself a separation of being and not-being. Consciousness, as sense-certainty, is in the world and in the universal. Self-consciousness is in-itself-in-the-world. When consciousness collaborates with the world, in all its dimensions, it ceases being so that it could be being-for-others. It negates and loses itself to the universal. It steps back into itself by reducing itself to a mere artifact that is perpetually buried in the dead relics of the past. Self-being, or consciousness of the self, removes all obstructions from its essence and remains, itself, the spiritual appearance of the absolving being in its purity; its unimpeded freedom which all objects stand against and all others become mere perceptions that come and go, as day follows night, and the sequence of movement follows itself into the infinite realm of a serene actuality that is being-in-itself.
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