O: The movement of the light was fluid aside from this and the activity of the mirror was singular, but upon being parallel with itself was separated from it's perpendicular axis.

All things perpendicular being to it's activity of the nature of a oneness to it.

All compounding now divided from the activity of the activity of the oneness, yet unified by the presence of the medium to each axis.

P: The silver ribbon, as it drew parallel to itself, produced contact.

This contact was the primordial strike of metal upon metal that would become manifest in the activity of the smith, the heat of solder, the axis of the cross.

The primordial strike, which took place in light between two mirrors was the 'seed' of all compounded material, and all duality.

EE: Negative Identity, can, I believe, always be undermined into relativity through the universally dissectible composition of the medium. Even if resulting in solipsism, lacking the assertion of positive Difference as prior to the interrelatedness of the medium, negative Identity inevitably only sees itself, and reduces otherness to mere fragments of its perception.

WW: Even the difference between self & other falls into relativity through moral systemizing and a lack of individual identity.

It is, however, in the difference between self & other that Absolute Difference most commonly re-emerges and again vanishes into collectivity.

E: The psychological presence of the notion of Absolute Difference typically takes the form of Negative Identity - that is to say: y is not x, you are not I, A and B are not equal.

Q: Wheresoever the alignment of the Medium with itself in congruity with the intuition of Identity there originates a moment and an object of thought.

Identity becomes this world of objects and the belief in these objects is what passes for knowledge. While the dissection of the Medium into parts is taken to be understanding.

W: Difference, through the universality of the Medium, is given to losing its absolute quality (As Fundamental Difference).

VII: The belief in the primordial reflected by simple being. More sacred than anything compounded from the complex of knowledge derived from "objectivity", more powerful than any contrivance of control and design of mechanism is not to deny the developments of the medium, but to affirm some contents of the I.

Necessary for freedom, for Individuation, for Identity to involve some choice over what and how it develops.

VI: The Self must pass into Otherness and in doing so be measured against the Eternal.

The I central to the medium (of development)has failed or succeeded to stay rooted in the power of the eternal, and so, may or may not have attained existence.

V: The belief in a single context for all things is possible in the 2nd mode of Identity, prior to the realisation that it is the Self rather than "objectivity" which serves as the necessary centre for all of it's objects and forms.

The realisation of self then brings with it the greatest freedom. Context is not master but servant, the machine requires a driver.

But what is self beyond this reversal of controlling the context or of the negative freedom from the constraints of the machine?

IV: Then the context/medium comes into "knowledge" in the intellect through it's self-reflection.

Not after the fashion of the form(s) of the eternal as it/they exist{s}, reflected in the single mirror, but after the fashion of geometry, parallels, symmetries and equalities of "objective" knowledge. The forms generated by the mirror's reflecting themselves into unities.

III: Beginning with the Not-Self observation of Otherness, which is a moment of the eternal in conjunction with a context(a suitable alignment of the medium through the chain of contingency), the context of its becoming is possessed of a centre of which it is not yet aware.

Self first Identifies with the Other(s), impressed from eternity onto the medium (the world of light(s) upon a single mirror).