Existence as Misunderstanding

How we perceive the world tells something about us and not the world.

World is essentially nothing other that the outward reflection of inward perception as I am myself nothing other than the inward reflection of outward perception.

To overcome the infinite regress implied by the apparent bipolarity of experience we can only posit a non-dual substratum. This substance as experience has two modes of Being: Immanence and Transcendence, Identity and Ecstasy, Inwardness and Outwardness.

Experience when objectifies itself into itself is the self, the empirical ego. Experience when objectifies itself out of itself is the world, the empirical reality. Thus, self and world are the two modes of Being, or excitation, of one and the same thing: I am the Yin and World is the Yang, or something like that.

The unity and identity of the two aspects of experience becomes obvious upon my reflection on experience: I see that I can never truly isolate myself from the world; I can’t put a well-defined boundary between myself and the world. The world that I perceive and know is the world that always already contains me in it. I also perceive myself as something already embedded in the world. World is always world as I see it. I am always what I am in the world, as something that is in the world. Thus if we resist the temptation to name names we can see that “I am nothing other than the world and the world is nothing other than me. It is always concepts that give us the illusion of distinction and separation. Pre-reflective experience is always a whole; it can’t be reduced to part and still be experience.

World is always my world; if I experience the world to be something shared with others it is still my world that is shared with others. When I am not neither is the world nor are the others.

This “I” however is not the personal “I.” “I” is essentially nothing; it has no character, no personality, no identity, no career and no resume, no income and no outcome; it is itself unemployed, yet without it no employment can ever be; it is itself nobody, yet without it no one can ever be.

This “I” is the not a thing but rather a verb: It is the experiencing. It is never anything that is experienced; it can’t be known since it is itself the very act of knowing. What is known is always other than the “I,” for the what is known is always something know by that which is other than itself. The “I” is only that for which world can be. Thus, there exists only one “I.” We are only different ways that this “I” pronounces itself. We are only utterances, existing briefly, some heard some not, but we are all the same in that we are all always on our way toward oblivion. Only the utterer is, indifferently staring into the withdrawal of the utterance into thin air.

Existence is just a misunderstanding.

Addiction to the World

Man is addicted to the world. Modernism was the last enabler. Postmodernism is the┬áleading cause of man’s overdose on world.

Postmodernism is man’s rock bottom; it is the lowest we could ever go; it is the ultimate demise of the intellect whose worst symptom is the now fashionable atheism. Postmodernism is where man would do whatever it takes to get a fix; values are so low that Justin Bieber has more followers than you do and I have more followers than god does.

It is only in such a rotted state of affairs that an idiot like Richard Dawkins has as many fans as Kardashians. Let this tell you something about these hypocrite fans of science who have found the elixir to transform their insecurity into pride, inward ignorance into outward arrogance, misunderstanding into understanding, atheism into fact.

Soon man is going to overdose on world, thus opening the way for the coming of the overman, one who neither affirms nor denies but asserts and makes it so, for he is none other than truth itself.

Being and Nothing Else

Being.

Nothing more can be said. One cannot conceptualize or reduce being into something else, for then one must first presume the Being of that to which Being is reduced or conceptualized.

Being cannot be defined, for there is nothing more fundamental than Being in terms of which Being can be defined. In defining something the Being of the definition is always presumed.

Being is always already assumed in all utterances, articulations, and conceptualizations.

One cannot even say that “Being is,” for this amounts to saying that “Being has Being” which is a return to Being itself.

Nothing can be said of Being.

Being, and then absolute silence.

Conceptual mind is the slaughter house for Being.

Conceptual thinking is the murder of Being, it is a genocide against the primordial and irreducible givenness of Being.

We can’t even say “Being” as a way of articulating Being, because Being can’t be articulated, for all articulation must first have Being before it is an articulation.

Nothing can be said of Being, and Being can never be articulated: All articulation of Being is non-Being.

All suffering and misery of mankind come from his vain attempts at the articulation of Being.

Thus, man must let go of concept and just let Being, for war is always the war of concepts held by concepts and for the sake of concepts.

Let Being.

Being

Man and Existence

Creative Misunderstandings of Existentialism

Jean-Paul Sartre was not a trained philosopher but a brilliant writer; he created philosophical literature but never a rigorous philosophy. He actually never studied philosophy academically, but he was under the influence of the phenomenological movement and its methods.

Sartre’s existentialism is a misunderstanding of phenomenology and its tenets, for phenomenology by no means implies existentialism, whether logically or ontologically. However, Sartre’s misunderstanding of phenomenology contains genuine philosophical insights of which he himself was unaware.

The motto of existentialism which is a statement regarding human condition is “existence precedes essence.”

According to existentialism though other beings are established and grounded in their essence, in their essential being and their whatness, the human person is not so grounded in its essence; the existence of man always comes before what he/she makes of him/herself. As a result, the question of existence always arises for man, and he/she is the only being who has to carry the burden of freedom and choice with regard to what he/she makes of him/herself.

But contrary to Sartre’s supposition man, too, is grounded in its essence, and he is grounded in such a way that he/she can’t escape that essence or choose to be otherwise. It is not that man’s existence precedes his essence; rather, man’s existence is his essence: Man’s essence is not a formal essence like that of other beings, determined by whatness. Man’s essence is existence. Man is not a being: Man is Being itself. The humanity of this existential essence is merely a formal manifestation of the essence.

The essence of man is pure existence.

That man can never find lasting happiness in anything that he makes of himself in this world is because he can never truly be or become that which he makes of himself and he knows this by existential instinct. He/she knows in a pre-reflective manner of knowing that his essence is detached from the form in which it is manifested.

Insofar as man struggles to be something in this world he is never truly himself, for he is fighting his essence, the Absolute and the Infinite. Man is not destined for happiness but for peace and bliss which come only when he embraces his essence and renounces the impulse to become something by constantly negating himself as pure existence.

What constitutes human condition is man’s refusal to be himself in order to be something in the world. However, man is the ground of the world; he is by necessity transcendent to this world, for existence is presupposed in existent. Man doesn’t belong in the world; he is not of mundane origin. In order to be himself once again, in order to win back the lost paradise, man must transcend the world.

The Fall of man consists in the fall from the transcendent into the mundane; thus, his salvation requires a leap of faith over the world in which he transcends the mundane toward pure existence. But can he handle the truth?!

The infinitude of the pure existence that constitutes the essence of man doesn’t let man be satisfied by any amount of finite projection into mundane forms. Man’s true salvation lies in his accepting of his existential essence and his essential infinitude: Man must see and accept that he can never truly become anything, because man is essentially the very becoming of everything that is.

Absolute identification with form constitutes the end of Being, and hence the death of man.

Man is not an existent; man is essentially nothing whatsoever: Man is existence itself.

Man is pure Being.