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Jean-Pierre Depétris


    Science teaches us that manifestation possesses duration, resilience, configuration, determined structure and law.
    However, the actualisation of these qualities gives the duration a term, makes with the resilience a limit, gives the configuration a variation, promotes in the structure a transformation, and turns the law into a paradox.


    A phenomenon takes root and stands between two evanescences:
        The evanescence in being,
        The evanescence in becoming.

    In the becoming, the phenomenon is abolished in other phenomenons. In the being the phenomenon is abolished in its performance.
    Here they are two definitions of death, which can equally well, either the first, either the second, or together, constitute three definitions of life.


    Two forms of being exist, which are, one with regard to other, two forms of disappearing.

    The duration and the consistence of a phenomenon are function to the relation between these two forms. Equilibrium between two evanescences; that of immobility and that of movement.

    Or even more so, equilibrium between virtualisation and performation.
    The manifested world, or if thou preferst, the real world, is wholly the actualisation of this separation.


    If poles are conceived, they cannot be conceived in a reciprocal independence. They have to be conceived in their unitary relationship. Of that thou canst not doubt.
    None is producing its opposite. It is the unity which is splitting, laying out like a wake about which appear the two opposite signs.


    There will never be pure virtualisation nor pure performation.
    It is the observation of sensitive reality as an inert existence which makes appear particles of matter or energy fields as if only there were real, and as if it were their mirage.
    However, if thou observest the opposition between pure being-there and pure becoming-other, thou shalt see the real world as a realisation.


    The first gives the second.
    Perhaps thou hast heard say that two is resorbed in one. Or even that unicity absorbs alterity. Thou shalt not conclude that one comes from two.

    One gives two, but does not cancel itself in it. It stand in the double as a third. It is at the same time:
        The unity of the double.
        The separation of one and other in the bosom of two.
        Their reconciliation: the appearing of sensitive reality on the disappearing in the immovable and the disappearing in the movement.


    How making thee understand the unicity of the triple?
    Thou hast to think of the French word «sens».
    It has three acceptations: way, sensation and meaning. All three are instants of the same concept.

    The first is movement.
    Afterwards comes effect: the coming back of movement which is sensation.
    The third is understanding: the discrimination of the agent and the action which is performed with the distinction of other instants.


    By one, in the form of the opposite of other, is manifested the dialectic of real.
    Two exist but actually in one - understandst well «actually».

    Every one of two is an evanescence, a nonexistence.


    As it is being, two is not receiving from itself existence.

    But as it is non-being, it is an emptiness exactly equal to one.
    In fact, it is the emptiness of one.
    Two is then no longer the two, but two, which is the pure negative of one.

    When it is the two, they are at the same time pure potentiality and pure actuality.
    It is that witch the ancients called: «a rest and a movement».

    Two, as it is only the negation of one, is its power, the force which works and undermines it.


    Two would be nothing without one. It is its power. That means, its attribute.
    But without this attribute one would also be nothing. All the actuality of one depends upon it.
    So the power over one is given by two, which is its emptiness.
    This is why it is called «The open door at the closed palace of One».


    The door is at the same time open and closed.
    It is one and it is two.
    If thou perceivest only a duality, it will hide thou the trinitary one.
    Thus will remain closed for thee the profound intimacy of subjective understanding and objective reality.


    To scorn sensitive things is not something good. But even worse is to believe in their inessentiality.
    If thou ignorest in the appearance the appearing essence, thou shalt never know the essence.
    Empty and invisible is the power, the motary force, but the abandon of the full and visible is not the way which leads to its mastery.


    That which lives is fed.
    That which becomes food dies.
    Thou canst cherish that which nourishes thee, but thou shoult be fool to desire to nourish it.
    The prophet Jesus said: «If the lion eats man the lion becomes man. If man eats the lion the lion becomes man». Perhaps thou shalt understand.


    The real nourishes the real.
    Some preach the perfect emptiness, the immovable peace and the absolute being; others the light, the blaze and the pure breath.
    What doest thou expect to attain from all this?
    These things are indigestible for thour body and spirit.
    Starting with the real, dissolve and coagulate.

Here ends the treatise
of wake and foam.
It is complete from beginning to end
in accordance with that is written.

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French translation:
© 1999, J-P Depétris
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