Before we return to the matter of the path that leads to insight, I believe I should say something more with regard to the Law of Identity (Principle of Interdependent Complementarity), and the manner it determines the identity of a relative entity.Iolaus wrote:So Jehu,
Where do we go next?
First, let me differentiate between the terms “nature’ and “essence” – which are often taken to be identical. The nature of a thing is two-fold, for it comprise the two necessary kinds of causes (“operative” and “constitutive”). The constitutive causes are what we call the “essence” of the thing, or its “essential nature”, while the operative cause is called the thing’s “existential nature”. The essential nature of a thing is that aspect which is perceived through the senses, while the existential nature is that aspect which only the mind itself can perceive. With respect to an individual thing, these two aspects manifest as what the ancient Greeks called “form” (existential nature) and “matter” (essential nature); and although these are not real (for they are subject to change), they are actual (objective). I shall now attempt to explain the manner whereby the manifestation of relative entities is made possible; though I will understand if you do not grasp it right away.
These two primitive elements (form and matter(essence)) differ from the other class of relative entities (imaginary) in a very important way, for each is rooted in the other, and so together they are able to bridge the divide between the imaginer (Absolute) and the imaginary (relative). As we said before, any entity must possess both a form and an essence, for neither is capable of being (perceived or imagined) on its own. Form, is the absolute aspect of a thing, but it is not the Absolute itself, for the Absolute is an entity, while form alone is not. Form, you see, is devoid of any intrinsic essence (ethereal), and so it is free to move from one essence to another; and it is for this reason that a single thing may be constituted in a wide range of different essences. Essence, on the other hand, is devoid of any intrinsic form (watery), and it is for this reason that it can take on whatever form is imposed upon it. Now, these two elements are, of course, the very nature of the Absolute, and given that the Absolute is cognizant, it is aware of the interplay between the two; and the inviolable law which governs their interaction. However, so too are the interactions (things) aware, for they partake of the same cognizant nature as does the Absolute; however, their (the things) awareness is limited to that knowledge wherein they are embodied, and so they are ignorant of their true nature – ignorance (unawareness) being the characteristic of the knowledge in which they dwell.
