Consciousness gives and hides at once; it exhibits the world, but exhibits the world as transcendent, always beyond our full reach. It makes most of the world hidden from intuition and yet laments over what it gives and brags about what it takes.
Consciousness doesn’t just exhibit the world; it exhibits objectivity. It is not a world of objects that we experience and then label it as real; it is reality itself that we experience. Reality is the absolute necessary object of all experience; it is in light of this structural feature of consciousness that even our dreams are experienced as real: Experience is always experience of reality. “World” and “Object” are alien concepts added later.
Experience is the consciousness of the Real.
Existence is the consciousness of the Infinity.
Objectivity is the consciousness of the Absolute.
World is the consciousness of the Totality.
Beauty is the consciousness of the Good.
The peculiarly human anxiety is due to the half given world, a world that is necessarily and eternally withdrawing from the full grasp of consciousness. We become anxious because despite our awareness of the contingency and impermanence of the world we still invest in it, in a world that is always only half-available; and we do so on faith. It is the anxiety inherent in bad faith that conquers us; it traps us into fears of our own creation.
This is the anxiety over “what if our worldly projects go wrong!” This anxiety implies the essential contingency of existence and human’s instinctual awareness of it. World can always be a different world; it can and most often does deviate from our naïve expectations. We are already aware of this dilemma, and it is with this awareness in mind that we undertake our projects and invest in our investments.
Man’s irresistible urge to erase his memory of contingency and impermanence constitutes the real Fall of man. The fall did not just occur and end; the Fall is an ongoing process: Man fell and is still falling, falling an eternal centrifugal fall that is entangled to human existence. We can transcend this urge only when we transcend our humanity. We have worn existence inside out; this made us human. Religion and science came and made it even worse; these imposters of truth turned existence upside down; and this made us the modern man, the rock bottom of all species. No wonder man cannot find its way back to the ground. Humanity’s time is over; it is worn out and bleeding too hard. It has already had too many strokes; it is too old for restoration: It will expire in the hands of the drunken surgeons of modernity and its fascist sciences.
The anxiety is lifted only when we fully admit to the contingent character of the world; only when we stop investing in it and expecting from it. Life can be lives fully only when the old, rational idea of the world is renounced, wholeheartedly and with the most sincere intentions. One wonders if human emotion is a reaction to this absolute dichotomy, of the urge to invest in something known to be absolutely uncertain. It is as if man has a fetish for pain and bondage.
It is not that we as humans can withdraw our investments and resolve this dilemma. Humanity itself is an investment in the world; it is itself the symptom and not the cause. Humanity is the world-interested self-objectification of consciousness. Humanity is in principle identical with captivation, hypnosis, bondage and finitude. But if we are to withdraw our own humanity out of the world, then who are we really!? We are that which poses the question. We are what we have accepted to be.
If we were truly human, if we were grounded in our humanity and if it was our inevitable essence, then it would not be possible for us to wonder about who we are, to question our existence, to have notions such as Absolute, Infinite, Perfection, and Real, and to pose the question “Who am I?”
Humanity is the content of experience; we are the absolute subject forever immune to all objectification, for it is us and only us who does the objectification.
You are not human; you are not alienated; you are not alone, for you are the only thing that exists and everything that exists is you. You are the One; you are that and that is you.
Nothing can weaken you; nothing can frighten you; not so much because you are strong, but because you are the only thing that exists; there is nothing outside you to weaken you; there is nothing other than you to disturb you, your peace and your greatness. You are absorbed in an eternal presence filled with glory and bliss. Nothing is there to hurt you. The only thing that exists is the contents of your own consciousness. We only need to make one decision: Do we want the contents of our own consciousness be for us or against us?! Our salvation is in the former and our damnation is in the latter.
You are not the knower; you are not the known: You are the knowing.
You can never fully be anything, for you are Being itself. You are pure existence. Human anxiety is the known fear in the face of its own infinitude.
You must dwell in the essential ambiguity of presence. You are the dweller of the void; you are the whirling dervish called Now: You are the Now and not anything that happens in it.