The other as oneself is that in which beings adrift in the world, unattached to the phenomena appearing through displacement by making visible their invisibility, are in fact rooted in the same being and are only separated through manifestations that appear in the transcendental realm where their “physical” differences apply, rather than the inseparable concurrence through which they are the same.
It is within the sphere of others that one experiences the physical limitations associated with the world-being. These limits are self-imposed and self-directed. There is nothing in them that can supersede reality, nor can they touch at any level other than their underlying relationship, that being the connectivity of One; the inseparability of essence, one essence, one infinite spirit alone in its immeasurable incorruptibility, its penetrating into itself whereby life is its engine, and the soul its conscience. If life is love than that which gives life is the essence of love.
Living is death that has come to life, the resurrection of the flesh and the incarnation of Spirit through which life is its arising back into itself.
All possibilities are mutual appearances in consciousness. Consciousness, in its embrace of the possible, is faced with a choice. The only impossibility for consciousness is not choosing.
Being decides on its own existence in a condition before immanence as be-ing; a level which transcends from the hidden space of invisible content, into immanence and, from there, into the world in which being takes itself as a-thrown-into-being-in-the-world. Pure being and pure immanence are not the same, as be-ing is first the condition in which immanence can represent itself as being-for-itself. In this sense, immanence is subordinate to be-ing before it itself can become being. Existing as a self is a concept of being, the greatest and absolute concept. Being absolute, it is also finite being as it can only be represented in a finite structure within its own horizon. This transcending in the form of representation is rooted in immanence in that it cannot exist without first existing as a not-existing, as alienation from itself before immanence is projected into that self-opening, that coming to be, which is the condition for transcendence, the a priori inherent presence of spirit in search of itself as the ground in which it will become immanent. There is no level of existence before spirit, as spirit is its own level and its own representation, and therefore, only darkness can precede it.
Life is always occurring in that it represents itself to itself. It is its own immanence by which it transcends into the absolute knowing, the reality that is situated in life. It is only through this “seeing” that life can be grasped; that all matters of nature, the cosmos, others, etc., surges through this transcending born of immanence, this movement and moment of consciousness, this very act of self-revelation, when the object submits itself to the gaze of the seer, and is given. This thing, or object, belongs to immanence if even outside of it in a transcendent realm, since nothing can come to consciousness if it is not first given to consciousness in its pre-reflective state, in a way which only the knower, in the act of knowing, can give back, as nothing exists without it first beginning in the pre-immanent stage to the consciousness in which it is known. In other words, nothing can exist without it first existing and life occurs only as we are live it.
Movements leave impressions externally and internally. They impress upon the world a part which belongs to the world, a component of its structure of which, without it, nothing would be what it is. Within one’s self, movement is that being-close-to-the-self which is torn away in order that it can be itself, recognize itself, and transcend the nothingness that lies within to the something that unfolds without.
Sense itself senses its own self in the world. It is an appearing within the corridor it occupies, through its sensations in which life and flesh coincide. Life penetrates the flesh to the point where it is indifferent to itself as a life, but appears to itself as flesh, as body, as being-in-the-world. The sensing being only senses inasmuch as it is sensible being. Now, what is sensed, that which is touched, and the act of sensing, touching, is the same actual sensation that takes place from one moment to the next, from one appearance to the next. Thus, the ek-static moment is a moment within a moment which is prior to its content. Content is content-less without occupying a whole of something. That something is what it is by being both distant from, and part of, sensation. That something gives to the senses a particular, and a universal since, in its appearance, it is not only singularly sensed but is universally apprehended as an object-in-the-world; as that which is identified as being present by others, since sensibility must sense something other than itself. If it only sensed itself it would be an enclosed sensation, a sensation of nothing, a flesh without a body.
One could never truly see or understand life. It won’t allow itself to be seen nor understood.
“Life is the essence of the invisible. It cannot be seen or heard, touched or felt. It can never show itself to itself, nor is it an intimacy of being. Its obscurity remains in the sphere of night, but it fastens itself to the light of the world. What is visible is the emptiness where it dwells, and the loneliness that pervades it.”
The essence of the invisible is the phenomenality of itself, which makes possible all phenomenon. It is, in itself, invisible as it is unaware of its own visibility. It comes into the light of the world by, first, manifesting its invisibility into the visible which is still its invisibility and, as such, continues into an existence as the visible invisible, making it the essence of its own manifestation and the essence of itself in its manifestation.
Phenomenality is itself invisible. As is life, which cannot be seen, touched, heard, etc. Life is visible only in its phenomenality, in its visible-ness. As such, it is an invisible essence manifested in not-being and, essentially, is made visible as a phenomenon in a manifestation of its manifestation, its essence of essence. It hides from itself in its invisibility, in its un-awareness as a thing-in-itself. In its appearance it is phenomenon. In its disappearance it is only an essence of being which is not yet.
All truths have within themselves their own opposition. The negative of an not-truth is its truth. The relation between immediate and mediate could be described as the unknown meeting the known meeting the unknown. A positing, or pure existence, is actually a taking away since it can’t determine itself if is not determining the opposite of itself, which is its exacting. Same replaces same. Truth replaces the not-truth which goes on as the truth since it couldn’t be not-true without its negative relation. It is the negative of the positive.
Each moment, in its relation with the previous moment and possessing that which will unfold into the next moment, holds within itself its own other. It is immediate reconciliation between spirit, flesh, and both spirit and flesh together. They represent the one of the many one’s, and the truth of each. But an other truth, which is its same truth.
All Notions are a truth of existence as an essence of being. Their untruths are submerged in their truths. As judgments they are mere postulates. Their truth is not in their content but in their form, which, for the Notion is the first content, and the content that will become the same as it is as it becomes an other of itself. In form they replace the proposition of the judgment with the determination of the judgment. In other words, the end must exist before the beginning. This is the method of reaching the truth in the not-truth, the predicate in the subject, and the knowing before it is known.