Individuality is founded in feeling; and the recesses of feeling, the darker, blinder strata of character, are the only places in the world in which we catch real fact in the making, and directly perceive how events happen, and how work is actually done.
If feeling is primary to intellect, intellect can be understood as "commentary," however useful it might be. We might also wonder if intellect desires separation from, or avoidance of, feeling itself.
If we are cautious, but honest, we might admit that the reality behind language lacks both objects and subjects. That's not to suggest we don't need language, or could even possibly do away with it, but to see an opportunity to pause and wonder how it is that we seem to live in the layers, with a foot in both worlds. If the objective world dominates, it's because that is the place where we can share, at least to some degree, the suggestions of the real feel of subjective states.
What a dilemma we find ourselves in! It's little wonder then that we, for the most part, want and need love, acceptance and peace, but we find ourselves tangled up with each other. Perhaps the tangles are indicative of this irreconcilable tension between the subjective and objective states. Can we look to Hermes to locate a bridge between?
And what difference to the world or the individual does it make to place oneself in favor of either state? Here is where we come to the questions of value as qualities of mundane existence compared to final states of the individual. Perhaps it's obvious that valuing the mundane, although it might appear to favor the individual's subjective state, it concedes that any world beyond the mundane becomes secondary, if it not entirely unnecessary. The valuing of the subjective state is more suggestive of a willingness to save the phenomena of consciousness itself as primary, if not the very ground of being itself.
The tension between the favoring or adapting either perspective while perhaps itself having remained a mostly private affair of subjective states, might account for the explosion of global unrest bridged hermetically through the internet. The internet experience itself more readily puts on display the objects of subjective states as if we have all been tossed together into a hall of mirrors. It's as if the subjective states have been consumed by objective appeal blinding us to the groundedness that subjective states formerly provided. Our desire to be right, or objective, is at risk of overriding our best hope for personal sanity; the realm of the private in which what is available to us to engage with has a place for those perceptive states that rely on a correspondence with the world beyond, or before the world of objectified language and ideas. Given enough time alone with oneself over time, forces an admission that feelings and perceptions are both mutable and dependent upon what is made available to consume.
