|The need for a major new spiritual planetic undertaking|
|A Plan for the Future|
In regarding the planetic field as one of spiritual entity and unity, it is important that we should point out two things:
Second, there is need for attention to be drawn to the stance of spiritual being as a new field of co-ordination, as a dynamic of spiritual fulfilment and advancement. This will bring about the invocation of human processes on a world scale, into a relation of correspondence with demand, that factor which on the horizon of the history of the spirit has been approached in the past as the inner, spiritual, and psychic entity of man.
We are speaking here of an inner entity which lingers in time, which awaits, as St Paul said, as "the hope of glory" "in that day with us". In all this cycle of experience, it expresses the archetypal spirituality behind every single thing, it expresses the "broken unity" and collectivity and approaches the horizon in these two directions:
1. by envisioning transcendentally fields of ideas, principles, and views;
2. by acting morphogenetically in the field of attraction, in a new perspective, on a new horizon, in the life and the cycle of the development of forms.
There have always been thinkers who have professed an apprehension of an inner entity which is universal and individualised through the "abundance of the spirit", as Plotinus said, or "having penetrated all this universe with a part of my self I remain", as the Baghavad Gita said in the epic of the Mahabharata. Thinkers, and they existed up to the twentieth century, who have expressed this spiritual conviction include Alfred North Whitehead, Sri Aurobindo, Edmund Husserl, Henri Bergson, Peter Ouspensky, Pierre Teilhard de Chardin, Oliver Reiser, Roberto Assagioli, and Albert Schweitzer. This is a most profound mystery which rose up through symbolisms and was given expression by world entities of civilisation, of history, and of development in all areas, whether it was to the forefront of the world stage, or in anonymity, incognito, as Søren Kierkegaard would have said, to be echoed by Nikolai Berdyaev. Now, however, we must define a new desideratum which will build upon the "inner certainty which looks towards the infinite".
The new desideratum is not that there should be a reply and a world theory created in answer to the historical crisis of mankind and of nature, but Spritual Synthesis and Integration in the direction of a new perspective which goes beyond what we may have experienced and expressed in spiritual terms in the past. It is a new detached and liberated invocation and quest within the framework of a Planetic Logos, within the framework of a Cosmic Perspective of Being with the potential of a dynamic co-ordination beyond the arguments of the past. This should be in a way which does not make concessions to the ephemeral and to the evanescent effect of the crisis of forms, which makes no concessions to demand in this emergent external tragic reality on terms of detachment and abstraction, which should not be inspired by divisiveness. Above all, the dynamic should be an expression of spiritual synthesis.
The human field has its own absolute responsibility for the totalitarianism of materialism, which it has put forward as a model, as a one-way street, with all its variations, and this functions as a denial of the life of the spirit, with all its vanity and will for power, with all its fascination and self-deception.
Against this materialistic ruin, the spirit must arouse its own resistance, principally as a resistance of consciousness, spiritual integrity, and synthesis.
Thus this spiritual undertaking can and should be directed towards the reference to and imprinting of the pure Logos from the will for the good into a renewed vision-filled dedication of the soul also which is collectively integral, and spiritually substantive as an expression of sacrifice and bliss, as of a spiritual nature of the Monad or of Life in the Whole of the spiritual horizon, in the profound impression of the Planetic Logos, and in the dynamic of the Word of wisdom, abstraction, identification, and synthesis.
This undertaking presupposes - on the part of humanity - freedom, responsibility, and the distillation of the Spiritual Approach, in the direction of the change of civilisation and the recognition of the proponents of spiritual integrity and synthesis. This undertaking presupposes persistence on terms of transcendence and reference to the spirit as a factor in the rhythms and cycles of life and of civilisation.
This undertaking also presupposes spiritual communication and mutual recognition, free from the influence of the world crisis, which shapes throughout humanity a planetic entreaty, or invocation and claim. This undertaking presupposes Spiritual Presence and justice free from the shifts in the field of tensions of forms; it presupposes the detachment of the Logos as a foundation for the perpetuity of life and sustainability which is transforming and free from the alterations of form, desire, and thought. It is an undertaking of spiritual impression, contact, and advancement in which the spirit recovers its self, collectively and as a unit, free from the crisis of pain, but on terms of synthesis, which refuses any form of divisiveness and does not perceive its self-referentiality as divisive complacency and insensitivity.
We need an undertaking of integrity and integrification or of definitivity of the transcendental which is not incorporated self-invertingly, retro-actively, sedimentarily, or defectively into distorted material or into the distorted dynamic which gives rise to crises. For this reason, there is a need for that exceptional and discerning freedom from the invocation shaped by pain, in spite of the fact of the profound unity and of the most profound sharing of the divinely-imbued participatoriness of the spirit and of the familiarity of the Logos or of Love as life and an action of integrity of the being in everything, as an existence of Christ and the Fathers within us, which can also operate by means of an impetus of eradiating sympathy that also includes abstraction – deconstruction of distorted materials and dynamics.
Deconstruction is not the problem. The problem has been prolonged totalitarian materialism in its every aspect and in every area. It is for this reason that integrity of the spirit in action must be developed as a fundamental determinant and as an attraction to a road towards Higher Development, spiritual imprinting, approximation, and contact.
The undertaking, primarily, is not so much the expression and formulation of this new reality or spirituality as it is the experience of it.
The natural field and natural forms manifest proportionally small significance, to the extent that processes of transubstantiation do not operate, and to the extent that transformational processes which require a sacrificial approach and presence of the spirit on the part of the subjects cannot be expressed. At this level, this field restricts its significance, and does not act as a principle and as an element, and has no essential sanctity; it reflects a dweller there who is involved in a titanic, tragic game. This happened during the Second World War, and will happen in the form of the multi-dimensional crisis which is unfolding, with causes in the whole range of fields, and its causality in the field of mankind and nature.
It is important for those who give expression to the spirit to confirm this spiritual sense of proportion and emphasis, to show an understanding of the inner scaling of the significance and the apprehension of dealing with causes and not effects. It is from this that the urgent need arises for spiritual synthesis, for reference to the source and to our own soul, as to the spirit and the Monad, and to our own spiritual collectivity in regard to the 'House of the Father', as wholeness, as the source from which the Logos proceeds.
To use Plotinus's term, which served as a basis for the triadic and the duadic theory of Christianity, there must be a "reference to the field of origination", that is, the bridge of return, called by some Iris or Antahkarana, to its origination, to the point of origination and its nature. We must also understand the field of origination as a part of the spiritual undertaking, of an expanding, evolving undertaking. This field of origination is by analogy as it is expressed in the last prayer of Christ, in the 17th chapter of John's Gospel. It is a field of transcendental interpenetration, and it is precisely here, again, that His differentiation from the world, from secularised form and process, secularised sensuality, thought, desire, demand, and invocation or supplication is apparent.
It is the prayer of the soul to the spirit and through the spirit, in a struggle for spiritual synthesis and integrity which supports abstraction, supports identification, and is the foundation for 'spiritual security'.
Naturally, in this spiritual communication, no one should expect the gain of a name or a memory; it is an undertaking whole-heartedly devoted to spiritual, and not material, preservation. This means that it is devoted to the preservation of principles, ideas, and aspects which rise up in a transforming, evolving, and morphological manner – aspects incompatible with the spectre of the contemporary, functional, theatrical, and conceptual landscape, which is centred on the crisis.
Here, spiritual knowledge, discernment, and wisdom are decisive and help in the restoration of a balance which will not divert energies to ephemeral and evanescent fields of the processes of the crisis in form, but will locate them in the direction of dealing with the spiritual causes.
There is a need for spiritual 'skilfulness in action', and this means for a new spiritual attitude, free from the cycle of forms, until the wholeness of the field of the crisis is determined, until the crisis is a spiritual maturation and not only a Nemesis and consequence of hubris, or a subsequent karmic cause, or a 'three-road junction', or a 'term of Fate', as Hölderlin would have said.
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