PANDEMONIUM BOOKS & PUBLICATIONS.
Merida, Venezuela, 1999.
COPYRIGHT: Franz J. T. Lee.
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As we have stated previously, we can act, and we can express these acts in word, tones, symbols, gestures or language. This is Cosmic Action.
But, we can also think ; we can think about cosmic acts, for example, about a rainbow; we can think about our physical cosmic acts, for example, caressing our beloved one; we can think about the rainbow and the beloved caress. This exists as about Cosmos, as Intellect.
We have also indicated that we can think about Thinking a n d Thought itself; for example, about the Rain-Bow Beauty of our Love Relation, about "holy angels" a n d "wicked devils", about "democracy" a n d "human rights".
At any event, a sine qua non for any level a n d degree of Thinking is to be able to identify intellectually with incisive-decisive precision about what we are thinking. What is the debate about, around what the discussion unfolds itself? The topic could be "An Erupting Volcano", "The Thing-In-Itself" or "Neither God, nor Nothing". Firstly, all these themes have to be identified, and secondly, we have to grasp their intellectual essence.
In other words, we have to be experts in "setzen", in postulating, we have to be logical methodic thinkers.
The above, as such, as ingredient units of Cosmos, are all minimal Sätze-In-Themselves; that is, they are various cosmic Levels , expressed by us as Unigories.
Now, a more complex example: in a previous lecture, we have postulated :
Einai.
As Satz, it can be written as follows:
[Cosmos and Einai].
We have illustrated its intensive component parts :
Cosmos, and, Einai.
These three minimal Sätze within the Satz Einai are non-related, they have a non-relation, they are indifferent to each other. Now, as Satz, we write Einai as follows:
Cosmos and "and" and Einai.
Hence, Einai is a compound Satz, and as such, it is non-related to anything else; it is not even related to It-Self, to Einai-It-Self. We identified it as Einai-In-Itself.
Now a vague, supra-complicated Satz, concerning matters with which
we have not dealt as yet, but illustrated here in the meantime only as
example :
As a Satz, the above is indifferent to itself and to anything else; it is essentially an and-relation, a non-relation.
Now we will illustrate what it is composed of and indicate exactly which units have no relation to each other.
Among others, for example, we have the following component units, levels, Sätze :
Cosmos, a n d , Einai, AND, Nothing ;
Cosmos, and, Cosmos and ;
Cosmos and Einai ;
(Cosmos a n d Einai), (Einai AND Nothing);
Einai-In-Itself, Einai-For-Itself, (Einai-In a n d For-Itself) ; etc.
All as Sätze are indifferent to each other, they are only non-related to themselves. It is imperative to note here that every single "Cosmos" or "Einai" mentioned in the above illustrated Sätze has no relation to any other of the same name ; none of them are identical.
This is very easy to understand: hydrogen as an independent gas is not identical to hydrogen in the compound water. The one is highly inflammable, the other extinguishes fire.
Also note : "Cosmos a n d Einai" can be either a Satz or a Gegensatz ; it depends on what exactly we mean:
As Satz it is a unit, a unigory, a level , as such, it has no relation, neither intensive nor extensive.
As Gegensatz it exists as a diagory, a degree; as such, it has an intensive
a n d extensive relation, an a n d-relation.
As we will see later, as Einai-For-Itself, we differentiate. And, to differentiate, two opposite entities must exist, so that they can be differentiated at all. And our rational instrument, which has to accomplish this task, itself must be differentiated as the Gegensatz :
Einai-In-Itself a n d Einai-For-Itself.
Simply : Einai-In- a n d -For-Itself.
Only as such we reach the maximum degree of Reason, of Intellect a n d Reason.