A Slice of Pi

What was derived from Hegel's Introduction to Phenomenology of Spirit is that consciousness undergoing experience in its highest form would lead to the functional equivalent of a godlike, superego-dominated perception of everything. Hegel emphasizes that the process in which humans proceed to perform and approach science is itself a science, and in light of what he classifies as a Science of Spirit, he asserts at the end of the Introduction with devastating punctuation and abruptness, albeit of a perfectly cohesive manner in conjunction with the preceding passages, that once humans come to fully comprehend, rather than merely apprehend, what comprises the meta-consciousness, or super-consciousness from which individualized instances (or semblances) of consciousness manifested in biologically dominated, viscerally warped humans are experienced, then the nature of absolute knowledge will finally be realized, and consciousness's ability to entirely understand consciousness will have reached fruition.

Rather than merely knowing objects insofar as they relate to existence for the sake of conscious understanding through the apparatus of sense-certainty, or how they exist in terms of appearance and utility, objects as they are in and of themselves—or the essence of each object in-itself—could alas be known. Humans would in turn possess what would ideally amount to omniscient intelligence (or complete and unadulterated perception pertaining to all objects as they are in themselves) in an ultimate state translatable to an understanding of the composite essences of all objects, and the indivisibly interconnected concatenation of the totality of all objects.

Furthermore, the essences of all objects could conceivably be regarded in terms of how they came together and attained their current sensible and physical compositions starting from not only the genesis consistent with the formation of each individual object in piecemeal fashion, but the creation of all physicality starting with the primordial origin of Creation.

As far as the operations, or functions and utilities resulting from physical construction are concerned, such actions could be ascertained in omniscient fashion beyond a shadow of a doubt. Having satisfied the criteria of omniscience on all counts, then all objects in addition to the ubiquitous substance or array of substances underlying the totality and ultimate quintessence of material reality can be known as it is in itself, wherefore the Notions of objects will have converged in a state of complete understanding with objects' objective utilities and material compositions, which make such processes possible, thereby enabling consciousness to get behind itself (as Hegel puts it), which is necessary in order to attain ideal purview (or an omniscient perspective) over all objects spanning reality, or the capacity to truly see objects as they are in themselves, as opposed to merely seeing how they are for the sake of sense-certainty's immediate perceptual convenience and application (viz., comprehension will have finally supplanted mere apprehension).

In summation, it's curious whether such supreme consciousness requires the dissolution of the body altogether, or if such experiences of the ultimate reality, if you will, can occur transiently while possessing a body. Well, it certainly appears as though that can happen while possessing a body such that absolute knowledge about how everything under the purview of experience is in-itself may be realized, as well as how any given object can be applied for various results, or combined with other compatible objects. It is notable that the entire system of consciousness is regarded by Hegel as the realm of absolute truth tantamount to absolute knowledge, while also considered the realm of true spirit. This naturally appears to be the terminal aim of the Science of Spirit's goal:  The ability to tap into and gain idealized enlightenment of the reality of objects by means of experiencing the entire system of consciousness. Supposing such access is attainable while possessing a brain that is so vulnerable to physiological vicissitudes amidst a prevailing notion that the spiritual consists of that which transcends human experience, and solely has to do with an incorporeal quintessence that cannot be grasped by means of corporeal mechanisms, then Hegel did an an exquisite job of shattering the dialectic barrier between a wholly separate realm of spirit beyond human comprehension, and the world of the overwhelmingly physical and human by defining the spirit as a concept commensurable with human existence insofar as the highest experience of the mind on par with consciousness in its ultimate form leads to incorporation with the realm of spirit: A realm not at all dependent on differentiated souls, a heavenly dimension, or spiritual entities possessive of this ineffable substance of spirit that allegedly eludes mortals on an absolute basis, or so it is claimed according to some furiously devout people who participate in various religious traditions. The idea that the spiritual—or the highest state of consciousness that humans can experience on account of the door that such an elevated consciousness opens to absolute knowledge—can be experienced without the need for religious devotion or dogmatic adherence to a set of supernatural beliefs based on ritual and concordant required actions (thus catalyzing the incorporation of spirituality into the domain of what may be considered traditional, or natural science), is beautifully revolutionary. This message consistent with shattering the polarizing, diametrical barrier between the spiritual world, and the sensible world dominated by the natural sciences—seeing as how this message is at least alluded to, if not made overtly clear by Hegel in the opening chapters of Phenomenology of Spirit—is one that the modern world be foolish to dismiss, or not pay diligent attention to on a level well beyond superficiality.