Repulsion fills the emptiness created by attraction, its negative relation. Repulsion is determined as the opposite of itself. As repulsion it is the negation of attraction.
Repulsion brings on its own repulsion and is the nature of itself to reject the thing, simply because it is. Its “attraction” is repulsion. Its “repulsion” is attraction.
What attraction brings to itself is its very act, which is the moments of negation in repulsion. In that it attracts repulsion, it destroys its own self. The nature of everything is to remain distinct, apart, while still being together, to allow for the indifference of differences between the ones, or matter. It gains its status just by being. The force, than, of repulsion is absolute force. Attraction is the force of recognition through negation. In order to attract it must first negate itself. As in the two opposite poles of a magnet. They share an opposing force that is the same force. One cannot be without the other for their force to exist, as in the self cannot be the self without another self.
The differences contained between things, between the ones, differ in relation around a significant center: a center that radiates from within and without, which attracts and repulses equally so as attraction increases, repulsion decreases, and vice versa. All things are a plurality of ones and a self-repelling continuity. As in determinations and non-determinations. One is immediate, the other indifferent. Both are related to their self-sameness and are self-transcending. One attracts, the other repulses. The sphere of attraction and repulsion is linked to a center of differences which projects outwardly into a similarity of parts in perpetual contact and continuity. Their continuity relies on their differences. Their differences rely on their similarities.
Once there was a time of balance and equilibrium. Parties convened and resolved differences. They shook the dice and rolled a victory for the citizenry every time. A victory in the guise of fairness, equality, concern for the country. That has changed by massive proportions. Now the interests of self-interests have thrown the country, and the world, into a one-sided affair; an affair in which policies are drawn up to meet the interests of one party at the cost and exclusion of others, all done in the name of fairness, but in truth designed to support the power structure, the wealth, the concerns of the few over the well-being of the many. This era has seen power shifts and influence focused on and engineered by the secretive alliance of highly recognizable figures who’ve discarded all notion of disguise and discreet-ness. They have climbed over bodies, the sick and the dead, to meet a position of unconquerable proportions; positions that lie at the very center of humanity and direct the courses and outcome of many States and governments, to pursue their fantasies, their illusions of greatness and omnipotence.
Throughout history resolutions always emerge to counter the one-sidedness that takes place between those who rule and those under their influence; resolutions marked mostly by bloody conflict. When one side becomes recognizably and overwhelmingly too powerful, when they are regarded as the forces which keep the many in shackles, a major upheaval takes place, usually at the cost of the present living, to return the world into a justifiable balance. It is the nature of man to seek a comfort zone, to find a place, a point, of contentment. Eventually, if it means doing battle to bring those qualities of life back into play, then arms will be taken up and lives will be ended. And those sacrificing themselves will be regarded as the Vanguard, the freedom warriors, whose blood is spilled for the sake of humanity and whose memories will be encased on granite walls and marble tombs.
This is the outcome of all conflicts, the solution to the disorder, the answer in which the totality of mankind can rise up and against the micro-rulers, the purveyors of power and influence, the hungriest of men who only put down their forks and knives when their meal are banished and their spirits are squashed like irritating insects.
The immediacy is the nothingness of being. It is also the first movement toward being-for-itself, and that which is finite and without freedom. Once immediacy is transcended it falls into the limitations of the universal; the very sphere of nature which, ultimately, takes over and directs life within its assertive field of laws and forces, and moves all things in the same direction: the future. It’s similar to a seed that is planted. Its limits are already embedded in itself. It grows into a flower, blossoms into fruit, grows dormant and begins over again until, finally, of its being. The immediacy in which it finds itself, the moment of its truth, is when new seeds develop and fill the emptiness, the nothingness that awaits their germination. It becomes being-beyond-itself and is thrown into the finite sanctuary of the universe. This movement of immediacy into mediation, objectivity into subjectivity, is the self-contradiction of all living things. They surrender their nothingness into being, and perennially, infinitely, surrender their being into nothingness. It is the reality of being-in-the-world, where immediacy is overcome and the subjective nature of life fills in; as in a liquid filling a glass. Eventually it reaches the top and begins to overflow into the void that is beyond the glass; the void that is beyond reality; the immediate world where infinity divides being from itself and takes on the role of nothingness before it moves back into mediated being and thus into the limited circle of the reality in which it makes its appearance.
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Consciousness, in its determinations, is forever moving within a realm of shadows, an absolute dwelling, where the Notion is the essence of being and the concrete unity of the subject with object. This concreteness defines being-in-the-world and forms it into the Notion of its own self. It is at home in the progression of its self-realization and constant in its pursuit of truth. The Notion of itself is self-determinate. It is less concerned with its intentions and more with the force behind the intentions; the intuitive spark of spirit dwelling in its mix of objectivity and subjectivity; seeking the neutral ground where it frees itself from the sensual substrata that inhibits its freedoms. Its Notions are its substance. It seeks self-subsistence for its substance, where it becomes subject-free and can move within the serene pastures of its spiritual distinctiveness. A distinctiveness that has no bounds nor resemblance to anything outside itself, even though it has the two moments inseparable from it; that being its own entity as an object in the world and its belonging to an otherness of itself; a being along-side itself that is determined to return to itself in its otherness. This Notion of being is the logic of its essence, and of its Notion; that which can never subside as it is distinct from all other substances and possesses the principles which brings the truth of its own substance, as the illusory element of its Notions, into play.
Every moment and every movement is perpetually dialectical in that it has its own contradiction and the contradiction to that contradiction. Infinite restlessness is the nature of the essence of life; an onslaught of connecting “now’s,” and within them all about “this” now. The Notion and the object of consciousness is external to all there is, and represents the negative activity which consciousness must go through to be conscious of being conscious. If one loses his thoughts in an object he becomes inseparable from that object; there is a fixity which is unbroken, uncensored. He escapes only by negating the object, in effect, perceiving it as an emptiness; an object without form or content since thought is what fills the object with form and content. When not being perceived or reflected on, it is no longer extant; it has joined the ranks of nothingness and can only reemerge if consciousness grasps it from its dark emptiness and brings it back to life.
The peculiar triad of dialectics: the thesis, antithesis, and synthesis, is the embodiment of nature and the inner essence of life. Contradiction is the engine that generates the movement of all things, including consciousness, into its necessary determinative structure where object and subject become one by converging in the middle through the inimitable play of forces governed by the fixed laws of nature. This convergence represents the solution between positive and negative aspects, but does not stop there. It immediately produces the next confrontation of differences…then the next, and the next. The dialectical structure of life is the governing force of all things and is the absolute determination in which spirit finds its way through the “this” and “now.”
To know what is genuine, to perceive an object of consciousness as it being nothing but what it is, is its going back to itself in itself. All things begin in a way in which their whole evolution has already occurred. Nothing can exist for itself without it being other than itself. It is the synthesis of the different movements taking place that is the essence of an object; and the object itself is the essence of time.
What is before time is beyond time; it is the quiet which, in its unfolding, becomes the unquiet, the restlessness of being. The past is time removing itself from itself, but returning as the future. Being, which time is a product of, is movement through space which is formed from time. Time is the content of space, a space which is the form that holds time, thus infinity, together. Being is the difference in relation to time; it differentiates itself in its sameness to time. It is both time and not time. It is the essence by which time occurs, while time is the essence in which being is alongside itself before becoming other, which is its true spirit.
Spirit in itself is pure concept. Outside itself is its notion to becoming other and in becoming other it returns to itself. It experiences its own essence as it removes itself from time, but in doing so it loses itself in its own infinity, its absoluteness, thus it returns by manifesting into being. It cannot stay in its otherness, but can only recognize itself while being other than itself. Spirit is movement towards what it was before it actually occurred as spirit. It is the real, and is only real, because it has already been.
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.
Law is the truth of itself; the force of one, made of many, united in its oneness, so that what is derived from it is the same as what has vanished from it. Once knowledge unites with the unity of its knowing, and it has been extracted from the essence that lies beyond the universal, the realm where all objects come together through their differences but remain indifferent to each other, where the I is the one of the many of the one, the beginning of the concept takes shape; the absolute concept which understanding takes to be as the true. This truth, this indivisible notion of what can only be what it is, simply dissolves itself into the universal, forming with its own contradiction, for nothing can be what it is unless what it isn’t is joined together with it, has, as its essence, the being of infinite belonging; a belonging that possesses its own laws in itself; what is constant and what is always the same. What is not the same is that which lies beyond this constant, in another realm, a supersensible realm, where thoughts are movements of the shape of consciousness and are ever at the ready to emerge, ready to align with the actuality of the exterior; the disorder that disguises itself as the world where
the interior of all things find their appearance, their exterior. They shape the understanding, the truth in the realm of law. It is reason that works its way through these laws, confining itself within consciousness in order that self-consciousness can make its play upon itself. Reason is the engine of life, the essence of what is and what is not, and self-consciousness becomes aware of itself through being conscious of its consciousness. It is that point where the absolute concept can retreat into the universal, for once it forms it races out into the world and becomes, for others, what self-consciousness has already declared for itself: The being of the essence of life as spirit. And the being of spirit as its beyond-itself, beyond the depths of knowing and understanding; unless it can differentiate itself from its knowing, which it can only do by understanding that it is an essence derived from that very differentiation.
Laws emerge through the play of forces, the unifying result of differences which, coming together, annihilate each other. In this unification, these differences vanish and draw back into themselves. They leave behind, in their vanishing, their higher forms, their appearance as absolute essence; their universality which is the common denominator making an appearance. This appearance is the law: Universal and simple; force born of force. It is the prevailing method of the super sensuality of unseen and determinable energy to create itself through its differences, its elements and counter-elements, bringing forward a lasting truth and an undeniable presence of immediate compulsion towards a “natural” existence; an existence presenting itself as an actuality.
The result of the confrontation of special forces that eventually unify, besides disappearing and being only what they are in their effectiveness to negate what is present, because of the nature of negation, is the history of attaining higher consciousness and a movement towards absolute understanding; a unification that is not only between different energies, but one in which consciousness draws itself in and comes to the realization that the laws which control reality are the same laws that guide consciousness through its dwelling-in-the-world. It is a universe of laws which unify into one, a one law, that immediately vanishes in its rising up. And, in its emergence, steers consciousness towards a convergence of spirit and being; one responsible for the other and vice versa.