Essence

In the case of repeated impulses it can be absolutely affirmed that substance is the antecedent and postulate of the essence of being.

Substance comprises all corporal materialities, instinctive needs, irrational movements, in a word all actions where common sense is not a factor.

Essence is that imponderable part of being which includes the soul, the mind, the intelligence, in fact the entire mentality.

It is this last element of our being which poetizes our thoughts, classifies them, and leads us to common sense by means of reasoning and judgment.

He who having received an injury from his superior replies to it at once by corresponding affront is absolutely sure to become the victim of his impulses.

Because there is no break in essence.

What is essence? Let's define the word essence.

Essence is a constant.

Essence is what the thing is.

It doesn't, if there's breaks and stops, that's not what the thing is.

No.

Essence means what it is.

It has to be that.

In the case of repeated impulses, it can be absolutely affirmed that substance is the antecedent and postulate of the essence of being.

Substance comprises all corporal materialities, instinctive needs, irrational movements, in a word, all actions where common sense is not a factor.

Essence is that imponderable part of being which includes the soul, the mind, the intelligence, in fact, the entire mentality.

It is this last element of our being which poetizes our thoughts, classifies them, and leads us to common sense by means of reasoning and judgment.

He who, having received an injury from his superior, replies to it at once by corresponding affront is absolutely sure to become the victim of his impulses.

Page 7.

The Enneagram's power lies in linking personality type to specific aspects of the human essence.

Essence consists of the permanent, as contrasted to the accidental elements of being.

An awareness of essence has also been called higher consciousness or spiritual attainment.

The higher aspects of type are actually spiritual qualities.

It is not to be felt or perceived by sense or pictured in imagination, and as such it forms the beginning.

Essence also is indeterminate, but in another sense it has traversed the process of mediation and contains implicit the determination it has absorbed.

In the history of philosophy, the different stages of the logical idea assume the shape of successive systems, each based on a particular definition of the absolute.

As the logical idea is seen to unfold itself in a process from the abstract to the concrete, so in the history of philosophy the earliest systems are the most abstract, and thus at the same time the poorest.

The same principle may be applied in politics, when the constitution of a state has to be looked at as independent of, no less than dependent on, the extent of its territory, the number of its inhabitants, and other quantitative points of the same kind.

If we look, for example, at a state with a territory of 10,000 square miles and a population of 4 millions, we should, without hesitation, admit that a few square miles of land or a few thousand inhabitants more or less exercise no essential influence on the character of its constitution but on the other hand we must not forget that by a continual increase or diminishing of a state you finally get to a point where apart from all other circumstances this quantitative alteration alone necessarily draws with an alteration in the quality of the constitution the constitution of a little swiss canton does not suit a great kingdom and similarly the constitution of the roman republic was unsuitable when transferred to the small imperial towns of germany in this case when a measure through its quantitative nature has gone in excess of its qualitative character we meet what is at first an absence of measure the measureless but seeing that the second quantitative ratio which comparison with the first is measureless is none the less qualitative the measureless is also a measure these two transitions from quality to quantum and from the latter back again to quality may be represented under the image of an infinite progression the self-abrogation and restoration of measure in the measureless quantity as we have seen is not only capable of alteration i e of increase or diminution it is naturally and necessarily a tendency to exceed itself this tendency is maintained even in measure but if the quality present in measure exceeds a certain limit the quality corresponding to it is also put in abeyance this however is not a negation of the quality altogether but only the definite quality the place of which is at once occupied by another this process of measure which appears alternately as a mere change in quantity and as a sudden revulsion of quantity into quality must be envisaged under the figure of a nodal knotted line such lines we find in nature under a variety of forms we have already referred to the qualitatively different states of aggregation water exhibits under increase or diminution of temperature the same phenomenon is present by the different degrees in the oxidation of metals even the difference of musical notes may be regarded as an example of what takes place in the process of measure the revulsion from what is at first merely quantitative into qualitative alteration what really takes place here is that the immediacy which still attaches to measure as such is set aside in measure at first quality and quantity itself are immediate and measure is only their relative identity but measure shows itself absorbed and superseded in the measureless yet the measureless although it be the negation of measure is itself a unity of quantity and quality thus in the measureless the measure is still seen to meet only with itself instead of the more abstract factors being a nothing some and other etc the infinite which is affirmation as negation of negation now finds factors in quality and quantity these have in the first place passed over quality into quantity and quantity into quality and thus are both shown up as negations but in their unity that is in measure they are originally distinct and one is only through the instrumentality of the other and after the immediacy of this unity has turned out to be self-annulling the unity is explicitly put as what it implicitly is simple relation to self which contains in it being in all its forms absorbed being or immediacy which by the negation of itself is a mediation with self and a reference to self which consequently is also a mediation which cancels itself into reference to self or immediacy is essence the process of measure instead of being only the wrong infinite of an endless progression in the shape of an ever-recurrent recoil from quality to quantity and from quantity to quality is also the true infinity of coincidence with self in another in measure quality and quantity originally confront each other like some and other but quality is implicitly quantity and conversely quantity is implicitly quality in the process of measure therefore these two pass into each other each of them becomes what it already was implicitly and thus we get being thrown into abeyance and absorbed with its several characteristics negatived such being is essence measure is implicitly essence and its process consists in realizing what it is implicitly the ordinary consciousness conceives things as being and studies them in quality quantity and measure these immediate characteristics however soon show themselves to be not fixed but transient and essence is the result of their dialectic in the sphere of essence one category does not pass into another but refers to another merely and being the form of reference is purely due to our reflection on what takes place but it is special and proper characteristic of essence in the sphere of being when somewhat becomes another the somewhat has vanished not so in essence here there is no real other but only diversity reference of the one to its other the transition of essence is therefore at the same time no transition for in the passage of different into different the different does not vanish the different terms remain in their relation when we speak of being and not being is independent so is not the case is otherwise with the positive and negative no doubt these possess the characteristics of being and not but the positive by itself has no sense it is wholly in reference to the negative and it is the same with the negative in the sphere of being the reference of one term to another is only implicit in essence on the contrary it is explicit and this in general is the distinction between the forms of being and essence in being everything is immediate in essence everything is relative end of part two of chapter seven recording by ryan smallwood part one of chapter eight of the logic of hegel by georg wilhelm friedrich hegel translated by william wallace this librivox recording is in the public domain recording by ryan smallwood chapter eight second subdivision of logic the doctrine of essence the terms in essence are always mere pairs of correlatives and not yet absolutely reflected in themselves hence in essence the actual unity of the notion is not realized but only postulated by reflection essence which is being coming into mediation with itself through the negativity of itself is self-relatedness only insofar as it is relation to an other This other, however, coming to view at first not as something which is, but as postulated and hypothetized, being has not vanished, but firstly essence as simple reflection is being, and secondly, as regards to its one-sided characteristic of immediacy, being is deposed to a mere negative, to a seeming or reflected light.

Essence accordingly is being, thus reflecting light into itself.

The absolute is the essence.

Such are all things which are created and God himself the creator.

Essence therefore is but the very nature of any being, whether it be actually existing or no.

A rose in winter has an essence, in summer it has existence also.

Note, there is but one being which includes existence in the very essence of it, and that is God, who therefore actually exists by natural and eternal necessity.

Today, I'm joined by my dear friend, internationally recognized psychic medium, spiritual teacher, and bestselling author, Carissa Schumacher.

You may know Carissa from her first book, The Freedom Transmissions, which introduced the teaching she channels from Yeshua, The True Name and Essence of Jesus.

Her newest book, The Alchemy Transmissions, A Pathway to Miracles, explores what happens when we're called to move through profound periods of change.

Carissa and I talk about surrender, acceptance, and the resurrection into our true essence on the other side.

over our essence, certain traumas, certain whatever.

And the alchemy pathway is how we shed some of that sediment.

But more than that, Essence diversity happens to be like human.

Our essence is our spirit and our nature.

Which brings us right back to the word we've been avoiding.

Essence.

Question mark.

Still a question

So on one hand, the fact that the maar is in a open state and in a, in a, in a, in a existence that you could experience, that's be'ein ha'arech.

That's not essence.

Essence is one thing, and something that's begilui and experienced in existence is another thing altogether.

Be'ein ha'arech legamrei.

But on the other hand, how do you define ohr? You define ohr as a certain existence of something that's independent, that has a certain realm and existence of its own.