Part 2

In Part I of "What Is 'Christ Consciousness'?", we learned how the Triune Principles of Absolute Being, i.e. Identity, Love and Void, while inseparable and coeternal nonetheless partition themselves in specialized distribution across the Conscious Axis, loaning then-respective values in differing ratios of emphasis to the multidimensional Pattern of Life polarized through that Line. Consulting our Map, we see that the principle of Identity is functionally associated with the Head of the Pattern, although it pervades the total form; the principle of Love is functionally associated with the throat and thorax of the Pattern, although it infuses the whole form as well; and the principle of Void is functionally associated with the abdomen of the Pattern although it characterizes the extent of the form.

The value of Identity was affirmed as an absolute principle, since that which is an "identity" is necessarily everywhere identical to itself, infinitely consistent and conformant to itself; it constitutes the very Selfness of Being, and further demonstrates that such Selfness necessarily involves Consciousness as an irreducible quality—rather than as a compound epiphenomenon—since that alone is truly "identical to itself" which comes to itself, (i.e. is aware of its self-identical character).

The absolute principle of Identity as mapped over the multidimensional, mind-body pattern (Oath' perceived as the physical body) has to be considered in relation to the power of Limit; for the potentiality of Limit, as we saw last month, is the fundamental premise of creative magnitude burgeoning within the all-potential property of Infinite Being. The prototype of Infinite or Unlimited Potential is, necessarily, the creative proposition of limit, conditionality and finitude.

Thus the limitless Self-continuity of Identity when viewed as a Value belonging to the "created" map of our mind-body being must be understood with respect to the "challenge", sprung from the depths of Its own all-potential, presented by the premise of Limit. The question then arises: how does absolute Identity, in order to remain absolute in Its infinite Self-continuity and uninterrupted homogeneity, appear with respect to the potential discontinuity of creative Limit?

We may see that the value of Identity with respect to the manifesting field of our (multidimensional) mind-body pattern, takes on the character of Light. Light is not first of all a reflected and indirect lumination of some field or plane proceeding from a source "removed" from the thing illumined; Light is the basic and immediate constitution of Identity in relation to its own inbuilt potential for creative limit. It is thus a primordial Self-illumination, a revelation or Self-disclosure of absolute Identity from within Itself, a natural or "apodictic" (self-evident) unfolding as a responsive Means.

Such a Means is the instantaneous identification, born from within Itself, relative to formal resolution of the problematic "confrontation" between Self-identical Being and Its own creative Limit.

The constitution of Absolute Identity as Light (with respect to its internal potential for Limit) has therefore the specific character of Idea.

The Original Idea-Man

As we've seen, the Self-identical Being of Absolute has the irreducible value of consciousness since It must come to Itself in unmediated Self-awareness of Its infinite congruence in order to be considered "absolute", whole or complete; being consciousness in Its unlimited homogeneity and Self-sameness, It appears as the Light of Idea with respect to its internal potential for interruptive limitation.

Thus Light in its ultimate nature is equivalent to Idea. Before it may be interpreted through its own self-organizing patterns as some "interference" of flux or rhythm, point or wave, it abides as an innate-born Revelation, an illuminative Self-disclosure of Means with respect to the creative "challenge" (hidden as fertile seed-potential behind the cosmic umbilicus of gestative Infinity).

Identity beams forth as the Light of Idea with respect to the cosmic or creative pattern-of-being; it responds to Its own internal potential as the instantaneous abstract grasp, the thetic "model" of How—Le. "how" such a proposition of creative limit may be drawn, through the implicating arc of its own presumption, to the ultimate self-canceling Juncture of finite resolution in order to come to itself as inevitable Negation of its Premise.

Such Means shines, with peremptory incandescence, through the instant of Eternity; it spreads into an equivalence with infinitude from shore to eternal shore, and while it enwraps the creative proposition of Limit in the form of Light (thus making Light the first adaptation of Infinity to its own delimiting premise) at the same time it comprises the infinite reconciliation of the "finite" with the absolute continuity and uninterrupted self-congruence of whole-value Identity. In the incandescence of Itself as fundamental Idea it is abstractly whole, single,, infinitely unitive and perfectly self-coherent without "moving internal parts".

Far from being the "expression", then, of a complex network of systems, integrative fields and electromagnetic "components", Idea discloses Itself as the smooth origin of all secondary configurations through which Its reflections may be experienced.

We assume that consciousness and idea can only be the expression of processes that have reached a sophisticated degree of complexity and interaction; we have traced a path of piecemeal, scientific "sleuthing" in which our detection of the escalatingly complex (from the viewpoint of crude resume^ has seemed to parallel the Cosmic order of things.

We still fail to notice that our complex involuted mapping draws us, through the enchanted prospect of unitive resolution, toward an intensification of polarized patterns and properties to the degree of equipotential identity and thus toward a hypothetically "smooth point" at which (on the working model of our flat scale) the tangled tracings and wildly multiplying vines of minutely budded facets pack so densely into the growingly self-same "space" as to become indistinguishable.

We move with instinctual lust for finalizing unity toward the smooth sheet of the undifferentiated, on which all our marks and Feynman branches proliferate—in progressive symmetrically regulating swarm—to ultimate compactness as a single expanse; and yet we allow this Ideal to exist apart from any identification with idea itself.

The ideoform mapping of all models into a compulsive congruence and correspondence has "yet" to disclose to us, apparently, the common denominator of Idea. We have yet to realize on any significant scale that "idea" doesn't appear as "epiphenomenon" or derivative expression of complex fields or filtrate grids but that all such fields and grids constitute stylized subtractions or selectively screened reductions of a Whole and undifferentiated Light, which is equal to their resolving Idea at Infinity.

We have yet to realize that all fields and grid-patterns ("complex" from the polarized, perspectival angle of their establishing coordinates) are simply petals of a single Noetic flower, a Self-radiance blooming from the Heart of Being such that Being, by interpretation, spreads everywhere as a moveless Ocean of Repose upon which the Self-resolving Lotus of primordial Idea eternally floats.

Indeed all possible "ideas", thoughts, perceptions and processes exist as adaptations or stylized renderings of the one Idea, the single Divine Thought. They are reflections and perspectival expressions of It in "local" contexts. They take their point of departure from that Idea, mirror and modulate that Idea by interpretation through the degrees of perspectival "distortion" furnished in their obliquely screened self-estimations.

Thus all perceptions, processes, thoughts and ideas are simply variations, at whatever crude level or masking scale, of the primordial and Single Idea; they are discursive ramifications of the single theme whereby the continuity and infinite Self-consonance of Identity is satisfactorily enforced in the face of all delimiting, "finite" conditions.

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Every thought, feeling, mood or emotion ever entertained, imbued with a sufficient value of identification and no matter how otherwise dimly conceived constitutes a totalizing "philosophy"; every thought regardless how dense or disagreeable represents the self-estimate of the being as which the thought was formulated, and so comprises an implicit summation of a whole universe—the universe of irreducible Being as reflected through the unique perspective of the cross-correlated percipient-consciousness.

It may be internally self-contradictory, disjointed or so short-sightedly trivial as to seem by any standard of evaluation hopelessly deficient; yet as long as it represents a sufficient threshold value of the force of identification it qualifies as a philosophical precis, a veritable universe of implication and consequence. It is simply a distortive version of the single Idea of Absolute, and as such is a kind of reflective take on an implicit Plan for procuring ideal self-continuity through a contingent and delimiting "angle".

This abstract ontological structure presides uniformly over all ideas, thought-patterns, processes and perceptions no matter how apparently negligible or meretricious. It mirrors the enfolded "cotyledon" in the Seed-idea of the One Infinite Identity, the noetic Self-luminance of Absolute (with respect to the challenge of its inbuilt creative potential). Thus every manifest pattern, process, form, reflective thought or conditional idea takes its expression from and as the One Idea; the One Idea, without "internal moving parts", comprises the fundamental Reality of which everything is a reductive and filtered, polarized version apparently proliferating in self-multiplied display as a complexity of interacting elements.

Such models or varieties of idea (taking the form of worlds, environments, conditions, beings and ancillary thoughts) don't exist as internal components or subdivisions of the One Idea. The noetic Light abides as a smooth uninterrupted Whole, with no "moving parts". Yet as an abstract thesis, a proposition of resolution or fulfillment between Limit and Absolute Identity, Light presides as spontaneous efflorescence of Will.

Gathered For a Reading of the Will

As shown in Part I, Will is precisely the instrumentality through which Consciousness enforces its infinite continuity and self-identical homogeneity with respect to all potentially-interruptive conditions. All idea is a unitive formulation of will, a plan or proposition of will. Idea is not indifferent in its abstraction, but is bristling with Intent. It is fitted with intent from Infinity, and is inseparable from purpose.

Therefore Light is first of all, before it is a manifestation of apparently complex parts or divisible attributes, a moveless homogeneity of Intent. This is why it expresses as a radiance, a purposive intensely "lineal" flow, an emphatic emanation. It glows with volition, an implacable thrust of Resolve.

In the form of Will, enforcing the unitive coherence of the relative fields as testing ground for "containing" the Absolute Unity and Self-continuity of Being, Light "lines up" the points of Its Thesis. This Line of irradiating Light doesn't subdivide from within itself, as if "emptying its contents" onto the table of surface appearance. It draws on the preexistent unity and integral presence of all quality at Infinity, all such quality takes its Being from an absolute value which, in order to uphold the strict integrity of Absolute makes no distinction between "potential" and "actual", "infinite" and "finite", "abstract" and "concrete", "limited" and "unlimited", "manifest" and "un-manifest".

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It is at this formidable border of Absolute beyond all qualification that description reverentially stops, according to tradition. Classically we can't know anything about this "ultimate" Density of Being, apart from what is reflected to "individuated" spirit through the planes of manifestation from the Barrier of the Qualitative Veils. From those Veils we dimly perceive the suggested outline of the inconceivable Absolute, embodying and reconciling all paradox that comprises the contents and problematic postulates of every world issuing from the Darkness of that "final Curtain".

If, however, in the enthusiasm of our momentum (borne on the confidence that whatever Ultimate Is, we are not apart from that and It ultimately is "us") we imprudently pass beyond the propriety of traditional silence and keep up the continuity of our Description well onto Taboo Ground, we not only break a millennial Seal in anticipation of a collective advance of all "levels" a notch up no matter from what level each practically proceeds; we discover that Absolute yields some important considerations that, regardless how apparently rarefied, necessarily have application at all levels and indeed without which we remain stuck at the traditional Veil comprising the membrane or "ring-pass-not" of whichever encircling Limit we may occupy.

Given the Key from that nosebleed eminence of Absolute, however, we discover a significant thing: since Absolute as Ultimate necessarily constitutes the "8th density" or Spiritual Octave it is not really the highest of successive levels (which would somehow separate, define and differentiate It over against all subaltern "tiers" of Being) but like any true Octave constitutes the resonant summation and expression of the whole from the deepest point of limit and subordinate qualification, sounding that Note to and as the most inclusive Resume.

Thus in contemplating that Absolute in which there is by "definitionless definition'' no distinction between "potential" and "actual" etc. we necessarily confront the Being that is non-separate from Everything equally, manifest and unmanifest alike. It is not "different" from our present, delimited-manifest level, yet at the same time it infinitely surpasses every level and is abstractly removed from all "being" to an inconceivably remote degree.

A curious thing happens however, when we contemplate this Absolute; for a logical requirement issues from the intuitive magnitude of our strictly rational faculty which, with fidelity, echoes a truth of ultimate Being (since it is expression and representative reflex of It as globally modeled). We find that the indiscriminate coexistence of "everything" and "nothing" beyond paradox or ambiguity, while exhibiting what has to be characterized as a perfect and indifferent equipotentiality at the same time betrays within itself an inbuilt bias from the beginning, a deep inherent tendency toward inequality of Ontological Values.

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That Existence Is a Trick Question

All we need do to understand this is to consider what Value prevails under condition of an Absolute Being that abides the terms of "distinction" and "non-distinction" without discrimination or differentiation. Without distinction between the "differentiated" and the "undifferentiated", the indiscriminate Plenum of Absolute necessarily favors non-differentiation. Without discrimination between Limit and the Limitless (undifferentiated) Absolute favors the Illimitable!

The "undifferentiated" coexistence of everything cannot imply, obviously, a simple nothing. All possibilities necessarily "occur" to Infinite. In the Plenum Being of Absolute all things preexist the super-saturate condition of eternal fulfillment before the fact so that, rather than comprising the simple absence of anything they achieve an infinite unitive cancellation of all preferential profile or discriminative "direction" through the sum of possible states, conditions and combinations (allowed, by Infinity, to proliferate indiscriminately and so by perfect self-compensating symmetries converge in identification to the degree of void).

The solution of Non-being to which everything instantly "totals" through the thoroughness of Absolute, isn't a bare absence of conditions but an denial fulfillment of all potentiality before the fact. Thus the "Void" of this Absolute Stature is Full. It is not nothing, but Everything, already summed, added, globally "totalled" through the panoply of possible permutations which necessarily maps a distributive curve coming full circle as a summary Zero of numberless radial "distinctions".

The preexistence of possible things, beings, conditions and events in the globally-saturate fulfillment of all tangential tendency summing to zero through any given convergence point of "probability", possesses the being of Non-being. Its "thingness" is no thingness at all, but a No-thing.

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We may note that the potential "thingness" of such an Absolute condition necessarily involves both the being and the non-being of the "thing" indiscriminately. A thing and the absence of a thing mutually define one another through the common denominator of Idea (cf. theory of complex numbers, one version of which correctly presumes that the square root√ of a negative number—absence of a thing—is conceptual, and signifies the necessary presence of consciousness [i.e. ±; thus √-1 is i, representing imaginary number concepts—i could just as well represent Idea).

It's for this reason that the most concrete phenomenon or perception is already ideoform; "in itself" it is idea, not simply by subjective reflection and secondary, conceptual interpretation.

All phenomena distinguish themselves according to the contextual limits of the particular "being" as which they retain their unitive continuity (and special identity) through all potential subsets of compositional qualities—i.e. a telephone is immediately apprehensible in a non-reflexive act of identification though it is "composed" of a variable and overlapping order of unities, Le. plastic, paint, spatial dimensions, surface texture, metal etc. Thus the object is identifiable as a function of its defining non-being, Le. its "limits" constitute the definitional ground of all which it isn't, and which therefore makes it what it is.

The "being" of a thing and the non-being (or absence) of a thing thus necessarily occur together and show that any "thing" is ideoform from the beginning.

The "idea" of a thing models that thing in and as its absence. The ideoform character of a phenomenal object is exhibited in and through the instantaneous, non-reflexive unity as which it's apprehended. Any such unity is necessarily organized according to the "absence" or non-being of the thing displaced in its coordinate and defining field, its supportive context comprising all which it isn't. The unitive disclosure and phenomenal "identification" of a thing in all its contingent specificity and perceptual overflow is a function of the negation of alternative unities and synthetic patterns-of-identification that can be made on, through or within that "object". The "unity" of telephone is a volitional and ideoform unity, since the totalizing pattern in the intent of will draws forward the immediate coherence, intelligibility, meaning and value of "phone" through overlapping coordinate variables on which alternative unities can be made.

Although for practical purposes we make a distinction between + and -, the presence and absence of a thing, we make that functional distinction on the ground of their undifferentiated mutuality. The abstraction as which we model a thing imaginatively, producing it by its absence, is practically distinguished from the abstraction through which we preferentially model the variable coordinate terms of perception as a contrastive unity elicited on "alternate" ground, against which we may therefore "bump". Yet we achieve this practical distinction by restricting and masking the term of Infinity.

We have to focus through a strict "anisomerism" of coordinates in order to mount the abstract unity of our object-being on projective tangents modelling the angular transection of a sufficiently restricted perspective (practically screening the Infinite term through the "tent of "alternate" organization); whereat the appearance through our imagination of the object by its' absence, while presenting an abstraction of theoretically infinite potential still necessarily limits its "being* insofar as it possesses a functional poverty of projective coordinates—thus it can't arise through the overflow ground of alternate (cross-sectional) planes, tangents and axes by which its unifying abstraction acquires the rich irreducible presence of an inexhaustibly detailed "contingency".

This contrastive "differentiation" of the ideoform + and -, then, is achieved by masking the term of infinity through the anisomerisms of relative perspectival focus polarizing a practical plethora of alternate identification-patterns and ideotype unities. If however we unmask the bare Term of Infinity it becomes apparent that there ii no differentiation or distinction between + and - as, equally, functions of i (or Idea) through the common denominator of consciousness-absolute; there is no differentiation or distinction between being and non-being, finitude and infinite, limit and the illimitable, potential and actual.
 

At the same time however, we've seen how this ultimate State (or Density) of Absolute Being doesn't bring with it a static equivalency of terms! Under the Value of Absolute (i.e. the indiscriminately Self-Same Identity), the equal pre-existence of distinction and nondiscrimination, being and non-being, limit and the illimitable doesn't amount to equal billing!

In the indiscriminate co-existence and eternal undifferentiated unity of "distinction" and "nondiscrimination", the term of nondiscrimination obviously presides between restrictive "Being" and unrestricted "Non-being", Non-being obviously presides and similarly between limitation and the illimitable, Limitlessness presides!

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