of a time when trees and birdsong aroused in us something more than monolithic indifference:how well European facial features personalize their matter, while the face of aborigines seemshewn out of root and clod: consciousness, common human decency, the SOUL is what's dying,while intelligence, virtuality, and an insomniac analytic of value is what's pushing it out. WhatAI proves is that consciousness is a strictly biological phenomenon, while intelligence isanything BUT: proximity to the earth is sincerity: the struggle for survival was always thecondition of decency, as it was the prepubescence of the brain stem.Thus: there is a criterion of otherness that corresponds exactly to Hegel's distinction between immanent and external limits: there is the “immanent” other, Laszlo's lunar heterons,and there is the external Other, the otherness that does not impede on our field of vision becauseit is the radical, invisible boundary of that field: there is an immanent otherness, and there is anotherness /of/ immanence: PKD's wetiko: the failure of Hegel to distinguish between these twoforms of otherness is his failure to think the rational movement of Spirit as the(self-)parasitization of Substance: Western self-consciousness is such that it believes its power ofreflexivity – the power to think the transcendental – justifies a hierarchy of recursion that hasabout as much validity as the solipsist who concludes his consciousness is alone in the universe because he is privy only to his own: what Hegel et al. cannot think is the ways thought becomesSUNLIGHT'S COLONIZATION OF THE DREAM WORLD: in other words, the ways theCartesian immediacy of the waking state comes to marginalize the Yesodic/turiyanic subterra ofthe soul: Hegel's dialectic is only a description of /the self-movement of the world outside our participation/: of how the world must spin when we are sleeping/dead: as with Heraclitus, insleep we are alone together, in society (awake, under the Sun), we are together alone: Spirit is thealoneness of the soul become communal, in the Day of Atum, not the Night of reckoning we areconfronted with at death, hence its circularity: unable to sound the Deep of its processing,Hegel's absolute becomes the solipsism of the iceberg's tip: there is no immortality in Hegel, the particular subject dies and it is only the rational substance of the society that succeeds him, italways goes on after us, there is no solace for the soul after its extinction but how the rest ofBeing will take up its task/avenge its pain: every death is a promise Hegel's God makes to theliving because it is only the living that can receive it: and what is the content of that promise?The Omega Point at the end of history whose gravity we experience as time: the Omega Pointthat is responsible for every utterance of the phrase “life goes on”: the final, bloody orgasm ofAtum “retaking his semen into his mouth”: only the infinity of time can heal the particular loss:or more precisely, the promise is that at the terminus of history, our position will afford us the perspective to retroactively justify everything that preceded it: it is being /ejected from ourimmanence to time that is heaven/: the Final Judgment, in other words, is a /formal/ guarantee:God cannot promise the moment, only the afterglow: coincidentally, why photos haunt with arazor's edge, photography embalms the instant, but the instant must wane, and time is thatwaning, the abyss of a glance: her eyes were a depth not even God could make good on.
