1. How we can look determines what we can see; conception precedes perception as act to fact, natura naturata to natura naturans, production to product, etc…. Franz Brentano says “I mean here by Idea not that which is conceived, but the act of conceiving.”
2. In fact, the Idea is to be both the means and the end of knowledge. The experience of this relation is Theoria (Aristotle), or anschauende Urteilskraft (Goethe, “judgement-in-beholding”).
∆ Theoria (θεωρία) is thea (“a view, a sight”) + horan (“to see”). Theoria is the union of the seen with the act of seeing. The Latin translation of theoria is contemplatio. That Theos also means “God” and the contemplatio shares the root of “temple” indicates the noetic nature of theoria.
∆ Theoria is also theophany; θεωρία is also θεοφάνεια.
3. All of physical space is comprehensive in each moment of time (since time is not spatial in the physical sense).
4. Intelligence is to Wisdom as potential (dynamis) is to actual (energeia)
5. Wisdom is when facts no longer seem arbitrary but necessary. Compare Newton’s colour-theory to Goethe’s; external/essential to internal/accidental relations.
6. Life is rhythm (sistole and diastole), like a pendulum between elements; death is uniformity. By Fire it uniformly expands (entropy, heat-death) and by Earth it uniformly collapses (inertia, aggregation). That is why Water and Air are sweet and vernal.
7. Colour is what we see, Light is how we see.
8. In beholding, ideal potential becomes actual (dynamis/potentia becomes energeia/actus). Beings achieve an higher level of actuality in inner space than in outer space; they flower in spirit in the bower of consciousness.
9. The human being is a mirror that gives theatre to the erstwhile invisible ideal aspect of the world. The latter manifests, in reflection, as thought, in the mind of the beholder. Thought is the reflection of spirit in the mirror of consciousness.
10. The Rose depends on the Earth for its organic aspect to appear. The Rose depends on a human spirit for its ideal aspect to appear.
11. Thinking is the only principle that constitutes knowledge and it is transparent to itself.
12. The essence of objects is their concept (quiddity, being, Wesen) which agent engenders the object, both ontically and epistemically, by aggregating disparate percepts/particles into a coherence/cohesion.
13. When one begins to behold the Idea (eidos, species intelligibilis) of those entities which erstwhile appeared as brute objects, then one may recognise the consubstantiality of so-called “inner” and so-called “outer.” The world is rendered, thereby, spiritually diaphanous.
14. People regard enjoyment as an end when it is really a gift of Grace, or at most a means.
15. One cannot help but conclude that most people are more interested in defending foregone opinions than deepening the philosophical understanding that might justify even having those opinions in the first place.
17. Before “God is dead,” suffering inspired people to repentance (i.e. Greek metanoia, or “change of heart-mind”) and thereby inch forward along the path of spiritual realisation. Today suffering only prompts people to seek immediate diversion.
∆ The ultimate suffering being bodily death, its consummation implies as a corollary absolute realisation in spirit. The technocratic urge to extend physical incarnation is the temptation of the Adversary in our time.
18. Let no one who is not also a poet call himself a philosopher.
∆ Language in the mind of the philosopher must be as clay in the hand of the potter, or thunder in the fist of Zeus.
17. Knowledge is attained through continual elaboration and refinement of one’s concepts. We can learn nothing which we suppose we already know.
∆ Objects of knowledge are the orthography of the spirit—the Λóγος (Lógos)
18. The deed is none other than the Will as verb, while the body is the Will as noun, as condensation of freedom, which is also love.
19. Morality is incarnation of ideals from the Uncreated into the Created realm, and the human being is the aperture for this in-pouring.
∆ The New Testament bears witness to the incarnation of conscience, which is an internalisation of what was once without.
∆ Creation began outside of the human being but must continue with her.
20. People mistake a confirmation of necessity for real freedom, and the converse insofar as they suppose their freedom consists in the liberty to carry out out their unconscious desires.
∆ Liberty is a state/potentia while freedom is a deed/actualitas.
∆ The first freedom is inner; it is the actualisation of a condition of liberty from the ego and from unconscious motives/desires.
∆ The first freedom is to choose one’s motives.
∆ The second freedom is outer; it is the freedom of choosing one’s deeds.
∆ The first freedom is a necessary conditions for the second freedom.
∆ Most people equate freedom only with outer liberty and fail to recognise that this is meaningless so long as one remains under the tyranny of one’s own unconscious motives/desires.
21. Sense organs are a necessary but not sufficient condition for perception, since without attention there is no perception.
∆ The senses are the stained-glass windows for through which the L i g h t of the World streams and falls upon the ideational mosaic of the human mind.
22. De corporis transcendens: what we perceive is already part of our body of experience, and we perceive things like “beauty” or “3,” as well as beings, feelings, ideals, sensations, etc.
∆ The transcendental body extends through time in a certain respect through sinews of intentionality, but in another respect, time extends through it.
∆ It is splayed out in the shape of the cross whose rod extends from now into eternity and whose beam is the horizon of manifestation.