The passion for truth which also expresses itself quite simply in righteous anger at discovering you have been manipulated and lied to, have believed in a lie which is now exposed, is as much or more of an existential drive as anxiety, desire, vertigo, being towards death etc., but it points to an aspect of the ground that does not fit into any of the post-modern or neuro-computational theories.

The reality of the life is not in will, desire, feeling or action, nor in memory or even dreams, but in the timeless witnessing of what is produced from all of these, the integration of the particular into the universal, so easily mistaken for experience.

Empirically, individuation is distinction, is the separation of all phenomena into exactly one of two classes. The individual 'I' as the source of all distinction ought then to be itself distinguised, but cannot be because everything selected falls into the 'not-I'. The distinction of the 'I' involves no separation or selection, is not subject to the logic of experience. It is unthinkable and yet at the same time must be what is most open, most obvious, most known, prior to thought.

It is not just that every well-intentioned term for the original ground, consciousness, Being, Ereignis, Tathandlung, God and so on, is contaminated by a pull towards an ontic perspective, but that the more vital question of your natural relation to It is distorted by everything bound up with the notions of relationship and reciprocity.

Consciousness, as ground of all experience, is erroneously understood via a sensory analogy, as a something knowing a something in a perspective, in which it immediately unfolds as a relation of three distinguished parts: seer, seen and seeing. Against this is the realisation that the senses could not function as they do if the underlying consciousness were itself a kind of sense. You must either refrain from thinking of consciousness at all, perhaps denying its existence, or else turn towards an unthinkable pure inwardness without space or time, an intimate positive negative and negative positive,, darkness of light and light of darkness.

After a time you know yourself by name and form as if that were the only way to frame your identity, as if that were the only meaning of identity and it was not precisely the other way around, that identity casts a reflected light onto, into name and form.

For idealism the body and the mind are two faces, outer and inner, of the same reality, and so as the mind strives to express its essential freedom, so does the body. This is clear in the demonstrated way that these are appreciated, but do not enter into our confused folk metaphysics for which only what appears is real.