Rimbaudian Meditations (viii. & viv.)
We take different paths in the city of Azar, to arrive at the same place if that’s what you so desired; not all nutrients come through the same root for a robust tree to grow beyond the peaks of its own branches.
Ontologic relativity leads to accepting that aesthetic reality is fundamentally as relative as truth. In this gap of possible thought, of course, is where metaphysics plants its seeds. The mind, like nature, has tendencies however, thus, what is worth thinking about is the dynamics underlying these tendencies, their novel exceptions, and the relationship between them. The degrees of truth are free within themselves; giving importance to the ‘differences and repetitions’ gives guidance to understand one’s History (with help of Mnemosyne and dedicated introspection) as well as the history of society –down to the origin of our universe and the laws that Nature never ratified. Now, to explore these ideas, words end up becoming necessary portals of information, they functionally become metaphysical tools so do not underestimate their technological importance, because they run parallel in value to thinking itself. Of course, placing value in itself, is a form of ethic, more of an active poetic as occurring within the subject in an interaction with the ‘supposed’ object, when, really, life becomes quite onanistic –but necessarily so! My pondering, nevertheless, still continues to try to make sense out of a Holy Spirit that is supposed to be the same as a Father and a Son; how can Value be the same as Metaphysics and Epistemology, respectively? This is the gaseous question which I can neither walk nor swim in, I am forced to fly; the gaseous question of ethics becomes living itself, it becomes both the practice of being and the meta-symbol which arises out of it, suspended somewhere in consciousness : life is both an experience and an image, a dualism which seeps into the elemental dynamic within the limits of free-will (and is referred to as relationship between ‘the subject’ and ‘the object’, ‘consciousness’ and ‘reality’). The implications are heavy like the apparent shackles of solipsism in the most aesthetic of speculations, obliging the individual to use imagination and suspend the essence of the Other, which –in itself– is the essence of the self: who we feel to be, who we are perceived to be, and the underlying implications that it has on our biases. The transcendence of value, thus, may, intrapersonally, be located in intuition, but, in creating a fusion between a poetic and an aesthetic to express ethics and morality, a solipsistic boundary outlines what you want to show, what you truly are, and what you demonstrate to be, which may be apprehended differently from your ideal because your body is not being a good enough conduit of your true intentions –if that is the case, I guess the only maxim I can profess is to live the differences and the opposites, be the magical balance of complementarity and find the immanent essences which are obstacles to a true suspension of the self in sameness to the Other, and vice-versa. It follows, then, that an experimental attitude in life is required for growth and learning, a feature of actualizing potential awareness : the act of play and the feeling of curiosity. But, I have once again ran away from the fundamental relativity in valuing, and thus, in preference and morals; if we are fundamentally boundless within our own idiosyncratic potential, this may mean that we are capable of experiencing full Freedom and exceeding idiosyncrasy within authenticity, by a) tracking the full manifestation of the potential of free-will, but, more importantly b) by making the unconscious conscious giving full luminosity to the architecture of your own psyche, and recognizing that it is built upon a cosmic identity, making you ever more idiosyncratic –relative to the plague-stricken society which we have no other option but to breathe in : let us breathe the sickened airs of telluric depravity, in so far as we can expire it singing verses to the Sun!