Orientation-North(1981). Geydar Dzhemal.

Chapters 1 and 25

Chapter 1. ABSOLUTE

1. The relation of reality to the absolute is a universal problem of the spirit.

2. Depending on the solution of this problem, the fate of the authenticity of the spirit itself is decided.

3. If reality as a whole is really absolute, spirit is ephemeral.

4. Such a conclusion is inevitable, since the specificity of the spirit lies in its claim to a certain specialness.

5. This specialness of the spirit consists in its non-identification with the element of global inertia.

6. Thus, the spirit, as an active principle, is in a certain opposition to reality.

7. In relation to absolute reality, such an opposition would be reduced to an empty illusion.

8. In this case, reality would include the spirit as an extension of its own comprehensive peace.

9. The nature of the spirit would not then have a fundamental qualitative difference from all other aspects of reality.

10. This means that the whole difference between the non-spiritual and the spiritual would be reduced to a difference in degree.

11. In this case, the spiritual would be the active essence of the non-spiritual, the maximum of inertia that characterizes reality.

12. For such a spiritual principle, the very idea of its specialness would be impossible in principle.

13. Thus, the very position of the independence of the spirit from reality already indicates that reality is not absolute.

14. Reality is that which has experience, or concerning which experience is possible.

15. Any possible state of reality is ultimately based on the principle of experience.

16. Thus, reality as a whole is nothing but a total expression of the principle of experience.

17. Consciousness, knowledge and experience are the three modes of manifestation of this principle.

18. Consciousness in the broadest sense is how reality sees itself in all its particulars.

19. This vision actually embodies the universal opinion of reality about itself.

20. Knowledge is a particular and relative manifestation of consciousness inherent in a certain layer of reality.

21. Knowledge embodies the status of a certain layer of reality from the point of view of this universal opinion.

22. In experience, consciousness manifests itself in the most elementary way.

23. In the broadest sense, experience is an internal subjective taste of an ontological situation.

24. The possibility of experiencing is the boundary between what is and what is not.

25. The principle of experience dominates the entire ontological sphere.

26. This means that only that which is relevant to the experience has a being status.

27. Experience, as an unconditional criterion of the real, always contains an indication of THIS.

28. In other words, the actual fabric of any experience is always relevance HERE AND NOW.

29. Thus, the reality that totally embodies the principle of experience is always THIS.

30. The constancy and omnipresence of THIS dominates the hierarchy of all the planes that make up the global whole.

31. Hierarchical layers of reality are not so much closed independent spheres as different projections of the relationship of a single reality to itself.

32. These layers are, as it were, different directions of looking at the same reality coming from the same point.

33. The quality of this is absolutely unchanged regardless of the direction of view.

34. It is this quality that gives uniformity and consistency to all directions of the view.

35. Thus, reality turns out to be the infinity of THIS, directly open and accessible to itself in all its aspects.

36. The last metaphysical result of the relation of reality to itself is its global immanentism.

37. The essence of the opposition of the spirit in relation to reality, as IT is, is that the spirit carries the thought of something else.

38. In its most general form, this thought implies something that is not controlled by the principle of experience.

39. What is out of relation to experience is outside of experience, knowledge and consciousness.

40. From the point of view of the principle of experience, the OTHER is exactly what is not.

41. The negative status of the OTHER in relation to the principle of experience is expressed in the fact that the OTHER is given just through the absence of experience, in zero experience.

42. Thus, a reality built on the principle of experience cannot carry even a hint of a thought about something ELSE.

43. Regarding the OTHER, reality is in perfect peace of ignorance.

44. Since the thought of the OTHER is the essence of the spirit, its opposition is nothing but an orientation towards extra-reality.

45. The spirit opposes reality precisely because the principle of experiencing is hidden for itself limited by its own ignorance of the OTHER.

46. From the point of view of the spirit, THIS immanent, as the most universal aspect of reality, is always and only NOTHING ELSE.

47. In other words, reality cannot be absolute, because the spirit presupposes something else besides it.

48. This means that the quality of excess is not inherent in reality.

49. The self-sufficiency of reality in itself does not imply its redundancy.

50. This self-sufficiency, in fact, is a hermetic isolation, from which the thought of something ELSE is excluded.

51. Self-sufficiency embodies the perfect completeness of reality in relation to itself.

52. This perfect completeness coincides in principle with the all-encompassing sphere of the possible.

53. However, the possible presupposes the impossible from the very beginning as its metaphysical alternative.

54. This alternative immediately takes away the quality of excess from the sphere of the possible.

55. Excess is that which presupposes nothing ELSE besides itself.

56. Thus, only the genuine absolute can be endowed with the quality of excess.

57. Since the self-sufficient fullness of reality is not absolute, the absolute that abides in excess is certainly not real.

58. The identity of the real and the possible presupposes the identity of the absolute and the metaphysical impossibility.

59. Since reality is determined by the principle of experience, the absolute presupposes a simple and pure absence of experience in relation to itself.

60. Thus, the absolute is COMPLETELY DIFFERENT, which has no contact with reality.

61. Reality, as an integral unity of all modes of existence, is devoid of a non-existent absolute.

62. Moreover, reality, ultimately, is the metaphysical expression of this non-existence.

63. The Spirit stands in opposition to reality, because it is focused on the luxury perspective inherent only to it.

64. This luxury can only be embodied as a really impossible absolute excess.

65. Therefore, the whole self-sufficient fullness of reality, from the point of view of the spirit, turns into the boundlessness of its inner poverty.

66. Since reality knows nothing about the OTHER, everything it knows about itself, from the point of view of the spirit, is devoid of any value.

67. According to its principled orientation, the spirit is not in solidarity with any experience of reality relative to itself.

68. From this point of view, any experience finds its final justification only in total universal arbitrariness.

69. Only the decree of this arbitrariness determines the universal opinion of reality about itself.

70. Thus, the comprehensive self-consciousness of reality is characterized by a fundamental lack of spirituality.

71. Reality as a whole is in a profane dream.

72. The gap between the real THIS and the ABSOLUTELY DIFFERENT is the gap between an inescapable dream and a perfect awakening.

Chapter 25. North

1. The North is the pole of non — existence.

2. The North is the point at which the cosmos ends.

3. This pole is not a global outcome of reality.

4. It is not a conclusion from all possible orientations.

5. The North is a gap within a continuous being.

6. Before this pole, being stops and turns back.

7. No orientation inside the cosmos leads there.

8. The idea of the north is opposite to the idea of the center.

9. The center is the center of all possibilities.

10. He is the universal node of being.

11. The North is the pole of the impossible.

12. All the knots of existence are untied in the north.

13. The principle of dissolution is implemented in the center.

15. The principle of dissolution is realized in the center.

16. Every disappearance is carried out through the north.

17. From the point of view of the center, the north is the absolute periphery.

18. Its absoluteness is given in perfect independence from the center.

19. The existential problems that arise in the center are meaningless in the north;

20. for the north itself is a unique problem that does not recognize any others.

21. This problem is posed by the opposite of the north to every possible experience;

22. because the presence of the north is not objective in principle.

23. The attitude towards him is born from the turning of the subjective will into itself.

24. Therefore, the north is not an illusion.

25. Being outside of experience, the north has no common measure with being.

26. Therefore, it is rooted in the absurd.

27. The point of the north coincides with the last boundary of reality.

28. The substance of BEYONDBEING passes through it.

29. The North is the only perspective that is out of touch with life.

30. The life mirage is vampiric.

31. It needs a constant influx of external heat.

32. The source of this heat is death, as an alternative to life.

33. Thus, life is constantly fed by its own inferiority.

34. The North is beyond the dialogue of life and death.

35. It lacks an energy perspective.

36. Therefore, from the point of view of life, it is absolutely cold.

37. In the north, the universal life current freezes and stops.

38. This freezing of life is the only existential crystallization taking place in the north.

39. It is possible only because it is negative.

40. In objective reality, nothing points to the north.

41. On the way to the north, the search for landmarks is useless.

42. The science of navigation excludes the very idea of the north.

43. Therefore, the refusal of navigation is a turn to the north.

44. The science of navigation is born out of a thirst for salvation;

45. for the background of every personal experience is the experience of being lost.

46. The way of life, in principle, is an attempt to overcome being lost.

47. This attempt appeals to two opposing perspectives.

48. It is always an appeal to what precedes.

49. This is necessarily an appeal to what will happen.

50. Looking back always takes into account the top and bottom.

51. Upward orientation is an appeal to the principle of fatherhood.

52. This is a search for protection from what does not participate in the drama of being.

53. Downward orientation is an appeal to the principle of motherhood.

54. This is the search for support in what generates the existential drama.

55. Looking ahead always takes into account the inside and outside.

56. Inward orientation is an appeal to the principle of the perfect Self.

57. This is the desire to realize all the possibilities inherent in the existential drama.

58. Outward orientation is an appeal to the principle of the conductor.

59. This is the desire to avoid the danger inherent in the existential drama.

60. Turning to the north is a rejection of the idea of salvation.

61. Thus, it is a rejection of looking back and looking forward.

62. The way to the north is the way with closed eyes.

63. This is a return to the experience of being lost, as the only reference point.

64. Being lost is a universal situation of the subjective spirit.

65. In this situation, an impassable failure is expressed, separating will and fate.

66. The restoration of the original experience of being lost is a rejection of the myth of inevitability.

67. Such a refusal does not imply turning back.

68. Therefore, the dissolution on this path is not balanced by any condensation.

69. The movement to the north is a rejection of both support and patronage.

70. Therefore, such a movement is a dissolution with both hands.

71. The one who is going north is not afraid of the night.

72. Because there is no light in the sky of the north.