Existence can be defined as that which possesses a temporal character – space being the expression of possibility of said temporality in relation to temporality itself. As such, that which IS, is temporal, in that it is flux, temporal flow, change in every dimension/direction all at once. Life then, a self-contained unity of animated matter, becomes the containment of this temporality; it is the ordering into unidirectional flows and a focus of temporality (Will); it is a piece of temporality cutting away from the ocean of flux, by constructing barriers, borders within which it attempts to order and to control and to arrest this flux (corporeal being). Life is anti-temporal temporality – it is this that constitutes it as nihilistic or self-contradicting or negative towards life; a piece of resistance trying to fix itself into a singularity by appropriating other unity’s (energies) and attempting to heal the attrition caused by the resistance to the flux and trying to empower itself, grow, become stronger so as to become more resistant and separate from it. Life is the fleeing away from Nothingness, through propagation assimilation confrontation, cooperation and unification (flux), towards Somethingness, completion, order, which is no different than Nothingness - the fleeing from the self towards the self - all this because the Nothingness/Somethingness is incomplete and so forever becoming – life then becomes that which attempts to complete the process and bring the universe to its finality/completeness. The degree of resistance, and its direction, determines the unity’s physicality or materiality or essence. The multidirectional nature of existence is implied as existence itself. Movement then becomes an expression of a difference, in the unity itself, between the degree of temporality in one direction, as opposed to another, and between the temporality of another (observer) and the unity observed (relativity). I am moving when my temporality gains in one direction, and is diminished in all others due to my willful focus of my own controlled temporality - direction being an expression of possibility (space), towards an unseen goal in relation to other unities. As I gain speed in one direction all other temporal directional speeds are decreased, causing movement in space (increased possibility in relation to a decreased amount of other temporal unities). An object is moving when its temporality increases in one direction more or less in relation to my own in the same direction. There is never a moment when I am at rest – I am constant activity. My activity becomes apparent only in relation to another’s activity, through my senses, which are fine tuned to become aware of a certain temporal speed within which I am conscious of existing and call ‘reality’. So, movement is a relationship between temporal speeds or directions, either directed and focused by a central nervous system (Will) - motivated by need - or directed by the interplay of temporal forces (energy) and their temporal directional speeds.
Grace Grace then becomes an expression of this movement in rhythmic consistency. As all activity it is judged by its controlled force. The beautiful in music or dance or language, the eloquent, is attractive as a display of Willful control over this temporal flow; the degree of control measured by tempo and consistent precision. The observer becomes aware of the other unity’s power, its control over its own temporal flow and its heritage of temporality, through outer appearances and the rhythmic uniformity and symmetry they are expressed with.
You've been staring at women's arses again, haven't you. Where do they learn that, Satyr? Every time I try it I fall over.
For me existence and temporality are synonymous. When one speaks of an existence outside time/space one is speaking of an absurdity - an oxymoron. An existence without a spatial/temporal character would be a theoretical singularity, imagined yet ambiguous perfection and an absolute. Such a mythological concept would not think nor act - it would be inert. It would have nothing to think about and, not needing anything, it would have nothing to act for…it would just Be and nobody would be there to witness it – it would need nobody and nothing else. It would be the very definition of Something/Nothing – the absence of existence. Even our imagination falls into confusion and contradiction when trying to think about what this absolute would be like. It is both Something and Nothing, simultaneously, because man confuses existence, which is absence or lack, with substance or presence. Both our conceptions of Nothing and Something are incomplete because if they were complete themselves they would merge into Oneness and we would cease Becoming. What we refer to when we say that something exists is the phenomenon that moves and acts and reacts and is within a temporal/spatial continuum we can observe and interact with. Consciousness itself is a temporal flow of energies along patterned paths, creating behavior and the possibility of memory which binds a unity together and results in self-consciousness. To live is to be in constant activity and to remain forever incomplete, never Being but Becoming, never occupying a point and never knowing a present. Existence is flow and our interpretations of it are arbitrary points along this flow we freeze in memory and abstract in thought. All these points, creating the myths of a ‘here’ and a ‘now’ and a ‘self’, are always points in the past where the flow has ceased changing and it can then be generalized into a symbolic and incomplete model we use to extrapolate the whole and predict the future. Humans, in fact, create a pocket of reality by cutting away from the flow, as much as possible, and attempting to order what is within into a near-absolute perfection. This is why we cannot speak of a ‘truth’ outside human interactions and human reality but we can speak of ‘truths’ within it. When we refer to the ‘truth’ in human affairs we are referring to a patterned predictable model all humans adhere to, as being part of the same species and coexisting within the same perspective of reality. This cutting away is what we also call Power. This attempt to order and to control is what power is. Man endeavors to find a common ideal and to absorb the chaotic universe within it. Man is the ultimate manifestation of resistance to the fracturing of existence, to the flux, to the chaos. Man is the near-Something trying to complete itself into an absolute, by fighting against the Nothingness. In essence man is running away and towards the same thing. Man wants to be God; man is anti-temporal. His very wish is that of non-existence. His many myths and utopias are but expressions of this desire to cease Becoming: Paradise, Nirvana, selflessness, an escapee from suffering and need, are all indirect ways of denying life. The Overman, from this perspective, is the acceptance of temporality; the embracing man who accepts existence, as it is, and plays with the opportunity (a Child); the one that overcomes his resentment for temporality and says “Yes” to need/suffering, which is synonymous to conscious existing. Can such a creature ever exist? How does one stop loving one’s self and still give it up? How does one surrender to Dionysus and abandon Apollo? How does one stop clinging to the very thing that makes him possible and becomes ready, at any moment, to die without remorse or sadness? How does one let go?
Doesn't this start off with the cycles of space (absence) and time (regularity of tending) developed between caretaker and infant - these being later transposed onto an ordering of the phenomenological universe? As to movement itself perhaps we should look to 'divine symmetry'...
When one is born isn't the first impression a phenomenological one - an impression of the 'mother' coming and going? The regularity of theses cycles of togetherness and absence are later transposed onto social activities and routines. Anthony Giddens has written some good stuff on this.
