From Section 95 of Hegel's Logic:

I. "Somewhat comes to be an Other, and the Other generally comes to be an Other."

Between Subject and Superject is Somewhat. Somewhat is opposite to Becoming, because it is the objective side that compels the Subject to become and to become the Superject. Somewhat is the Infinite and the Other is the Platonic Ideal. The Ideal expands into Mind and Matter. Matter is the Finite. In the sense of formal causation, the Platonic Ideal or the Other is the Finite *as potential*, while the Other of the Other is the Finite *as actual*. The Other of the Other is the Thing which the Platonic Ideal becomes upon actualization.

II. "Relative to Another, Somewhat is virtually an Other against it."

Another is the Eternal, and the Infinite is an Other against it, or orthogonal to it and against its one-dimensionality, because the Infinite has necessarily undergone a transcendental process in the attempt to encompass and absorb the Finite, in order to be truly Infinite, without limiting boundary. This process obviously entails the genesis of time and, in the process, space as well. So, the Infinite stands apart from the original matrix of Eternal, Infinite, and Universal by becoming the Finite, as it must do in order to dissolve the limiting boundary between itself and the Finite. However, the original and Eternal matrix cannot relate to the Finite *as potential*, which it has emanated, but only to the Finite *as actual*. The former is an antithesis to the original matrix and out of relation to it, while the latter is a synthesis, out of 'out of relation to it', and hence back in relation to it.

III. "What is passed into is quite the same as what passes over, since both have the same Attribute, viz. to be an Other."

The Platonic Ideal and the Thing it becomes upon actualization are the same, since they are both Matter, *as potential* and *as actual*, respectively. But cause and effect are one insofar as the extra-physical elements are reduced by the principle of the psycho-physical parallelism to correspondence with physical elements. In that physical sense, the Ideal and the Thing, as Being Aware of the Bliss of the Atman (the I is B and the T is A), are both on the circumference of a circle with Otherness at the center. This means that they can be regarded as the mental projections of Substance with Attribute as discerned by Intellect, where the Attribute is to be an Other.

IV. "Therefore, it follows that Something in its Passage into Other only joins with Itself."

Something is the Universal Substance (or G-D of Spinoza), which in its Eternal Passage into the Other of the Other, or the Thing which the Platonic Ideal has become, or the Finite *as actual*, only joins with Itself. It MUST make this Eternal Passage, for the same reason that the Infinite MUST come to be the Finite, so that it can avoid the contradiction of ceasing to be truly Universal. In the process, it retrieves the Infinite, which would otherwise be lost as the Finite, and enables it to become the final cause of the Genuine Infinity. The Universal Substance not only undergoes Passage into the Thing, but becomes, on the mental foundation of the Ideal and the Thing, a Thing-In-Itself, or mental Thing-In-Its-Idea, and this Thing-In-Itself, emphasizing the transition of the Thing *Into* Itself, via a transcendental oroboric connection, *is* the Genuine Infinity. The Genuine Infinity is the Infinite free of all tension of having an opposite, having exhausted its categoreal obligation of coming to be. The Genuine Infinity is hence the ultimate Entelechy.

"To be thus self-related in the Passage and in the Other is the Genuine Infinity."

This encoded passage from Hegel is the central software program in the Universal Mind pertaining to the creation of this Universe. It has eternal, infinite, and universal meaning, which can be eternally, infinitely, and universally unfolded forever and ever, Amen.

Peter Joseph Mutnick 1949 - 2000