Reflections and Experiences as to the Ideal of the Consciousness and Reality - Paths of Spiritual Evolution
If 'not perceptible' does not mean 'non-existent', why is our death perceived as non-existence? Perhaps some day the contemporary state of consciousness in almost all its breadth will seem like a dream consigned to oblivion as the will for Dreaming and the upward evolution of the potentialities and choices of the brain will have transposed the point of their polarisation far from where it is today.
Time as a phenomenological field and dimension of our consciousness must be liberated from desire, in spite of the fact that it is a fertile field of expression of the Will for existence and Being. But what is the Meaning of Freedom if sacrifice cannot be chosen, and it is not a strong possibility?
The summons to think with the heart entails much wisdom, since it not only involves the healing of the psychological barriers and congestions which haunt the body, but it also suggests the need for us to be aware of the miraculous phenomenon of life. A redemptive psychosomatic disarming will release the archetypal healing property of life and energy.
1. It is experiential and intellectual foolishness for us to think, to believe, and to feel that non-sensibility, non-visibility indicates non-existence and absence. Thus, we can in a more transcendental approach to non-sensibility speak of the Non-manifested. The Non-manifested makes a transcendental impression upon us. The austerity of the Transparency of the Unseen imprints upon us its Simplicity.
The Non-manifested is apprehended as Abstraction, as Simplicity of the Formless. The Formless, then, constitutes a source / symbolic facet of Simplicity. This, of course, holds good for the sense of form. It holds good as to perceived general landscape and locality, and not as to the transcendental aspect of the world. Little by little, our apprehension is emancipated from the conventionality of the sense of form, it is rendered different and functions transcendentally like a prism, changing its modes.
2. If, then, the Non-manifested, and, even more so, the non-sensed do not mean the non-existent, why is our death perceived as non-existence?
The reason is, perhaps, the fact that the instrument of differentiation of these impressions and concepts is not only a vehicle of the concepts and of their scientific entwining as to the existent, but suffers from the whole of the defects linked with the form. It is dependent upon the form in terms of language, sense perception, and psychology. This instrument is the brain and the neuronic organism. The mortality, therefore, of the medium, the instrument of sense-perception findings is apprehended as non-existence. But at the same time absence of sense perception cannot – rationally and experientially – with certainty denote or be denoted as non-existence.
The persuasiveness of the brain, however, starts out from its preference for approaching existence on terms of sense perception and form. But this preference, which is also built up as linguistic - scientific device, is dependent. On these terms, therefore, the brain is not a sufficient witness to existence. If, of course, the brain pronounces with this preference as a field of fantasy, the alternative versions of this fantasy have reduced authority as revisionary thoughts or awarenesses.
Thus the alternative view of existence is apprehended as imagination, whereas, in the last analysis, the whole declaratory approach of the brain, in its entirety, is fantasy, and not only the conviction or sense-perception view of existence or non-existence, as to the non-manifested. The whole of the objects of knowledge – and not only a part of the convictions - are a simulative response by means of imagination or invention and. And the, intellectually and physically, experimental declaratory complex of the relation of the consciousness with the world in mediated by fantasy. In conceptually evolved reasoning, however, the phenomenological and not the phenomenocratic approach to the self-referentiality of the consciousness and to its ascertaining and intuitive potential is vindicated.
3. Perhaps some day the contemporary state of consciousness in almost all its breadth will seem like a dream consigned to oblivion as the will for Dreaming and the upward evolution of the potentialities and choices of the brain will have transposed the point of their polarisation far from where it is today. Perhaps then death will mean nothing different from the simplicity and abstractiveness of the existent and the non-manifested. It will mean it on terms of a reduction of the pseudo-certainty of sense perceptions and of fantasy in our brain and consciousness, in spite of the positivist, epistemological, experimental, and rationalist algorithm of verifiability and certitude.
This change can perhaps be interpreted as transparency of the existent, and our current phenomenocratic obstinacy or plausibility of consciousness will then have been abandoned.
The consuming 'fire' of evolution will have displaced our consciousness. Such a displacement will mean much, of course, for life’s options, values, and actions.
4. Dependence and the desiderative character of our fantasy should not be allowed to imprison the creativity of time.
Time as a phenomenological field and dimension of our consciousness must be liberated from desire, in spite of the fact that it is a fertile field of expression of the Will for existence and Being.
The Spirit of Time is the Non-manifested, the destroyer of forms and of condensations of idols.
5. Simplicity is not a mystical emotion, or inertia of the interpretative response. It is the perspective of apprehension of the tension of synthesis of the infinite, which is free from form and from any preference for form of our state of consciousness. It is the absence of idols in lived experience.
Overall simplicity transforms life within the spirit of the infinite; it is the fire or the spirit of freedom.
6. When what is fantasy ascends into phenomenological perception of the consciousness, this consciousness intuits fields of existence which are located beyond its linguistic capability of describing them.
In this way, the Non-manifested is shown up as a Creative Fire which we encounter on the Mountain of Truth or of Reality, in an intuitive awareness as to Existence and Being. The Transcendental operates as a fertile field of intuitive attraction and conceptual and creative invocation.
It operates as a renewer of the horizon of forms. Thus imagination and inclination towards fantasy are vindicated in terms of creation.
Creative imagination functions with intuitive consistency, since the Non-manifested and Simplicity or Abstraction are an archetype of the creative attraction of the consciousness.
The Spirit of Simplicity is creative fire. Creativity is the Mountain of Truth or of Reality, as the mind is transformed into clear light. The transformation of the mind into clear light as an aspect of decentralisation demonstrates the surpassing of phenomenocratic authority.
The mind is becoming an aspect of Sympathy and Sacrificial Love in the heart of beings – intuition or pure reason of Wholeness and Being.
The mind as pure reason of the Whole and of Existence, as life in Wholeness and its integrity, leads to sacrificial love and equality; it gives expression to the will for good, it is its essence. It is the beginning of 'the Peace which surpasses our (phenomenocratic) understanding'.
At this point we observe the synthesis of psychological and moral features with conceptual phenomenological and intuitive and spiritual perceptions.
In this way the dynamic of psychological evolution which is common to the evolution of phenomenological and conceptual awareness is revealed.
The quest for unselfishness and the decentralisation of the consciousness is met at the same time with abstractive intuition and awareness which sees the Transparency of Existence, as its Spiritual Organicity.
Alienating fixation on separateness and the object of knowledge and consciousness as an idol is heading towards extinction.
Thus Freedom is experienced as phenomenological Transcendence and Ecological Reference.
7. But what is the Meaning of Freedom if there is no Subject and if Sacrifice is not possible to choose it and not valid? What is the meaning if Freedom does not generate Responsibility and is not experienced as a field of creative responsibility? Sacrificial love is the fire or the spirit of freedom.
The greatest choice of freedom is the reference or the return to the formless or the Spirit, abstraction as an expression of the will for good. In this sense, Freedom emerges as Death, and it completes 'Freedom or Death' with 'Freedom and Death', or as 'Freedom which is Death'.
The Spirit of Death as transcendental referentiality of beings unveils nature and the principle of freedom. The Spirit of Death thus symbolically is a 'Sword' of the Non-manifested, of Existence and Reality without idols.
Death, as the genealogy of evolution has also shown, liberates the self-realisation and rebirth of life.
The fundamental field of spiritual referentiality is consciousness. It is in the field of consciousness and not of occurrences involving forms that there is the synthesis of freedom, death, and life; it is for this reason that we speak of a Spirit of Death and not the physical event and the sense-perception depiction and interpretation. The whole reference to death is divorced from any embodiment on terms of barbarism and deficient development of the quality of the life cycle.
8. In the reference to the Whole, to the release of the catalysis of the consciousness as an inner relation with the Whole, concern with and fear about survival is eliminated by the awareness of the self-existence of the Whole, and as phenomenological Being in 'our' capacity for consciousness. Such a psychological and notional conciliation releases Peace and Elation, or Nirvana and Blessedness. It is the Liberation of consciousness in the direction of Spirituality and the end of its phenomenocratic dependence. Presence rises up as an aspect of the Whole, of Existence, of Life, of Energy of the Spirit and of Being. All these concepts represent primary aspects refracted by different viewpoints.
9. The Non-manifested liberates us, the symbolic 'Sword' of the Non-manifested is the fire of blessedness which liberates us from our fixation upon the phenomenocratic, representational, and psychological dominance of Time, which manifests blessedness even upon the conceptual landscape of our apprehension.
The liberation of our responsiveness and apprehension in the direction of the Spirit is experienced as Blessedness or Nirvana, to the extent that this word is particularly emphasised as a world-wide concept.
10. The Sword of the Non-manifested is the fire of Blessedness which liberates us, as it unites the heart of the infinitesimal with the heart of the infinite within Simplicity and in the dimensional Wholeness or Synthesis of Love.
Simplicity is the Peace which unites the monad with the Whole in the Lucidity of Unity, the Creative Glory of the One, or of Life.
In the experiencing of simplicity and of the non-manifested we are set free from the cares of consciousness and fixation upon mortality and survival.
11. Freedom exists only as cancellation of Separateness. In Unity we are free. In the Synthesis of the Whole we experience Freedom. Separateness generates Sisyphean cares.
The full pursuit of the difference and distinction between Freedom and separateness is an example relating to the necessity of the development of discernment of apprehension which leads us to Identification with the Whole as Self, Freedom, and Blessedness; Synthesis and Blessedness are experientially inherent in one another.
12. The Indwelling of Being as a reference of consciousness is a starting-point for an approach to facets beyond symbolised and conventionalised concepts.
The capacity for ecstasy of the conscious is drawn to new recognitions of the spirituality of reality, which in the course of evolution are conventionalised and symbolised creatively and vitally.
Thus the new functions in a regulatory fashion transformationally and semantically at the conventional and the symbolic level, and it re-affirms in unity evolution as life of the consciousness. The new confirms the enduring, the constant nature of Being.
Creation confirms in its process the Unity and Unitariness of Being and consequently gives expression to Love or Sacrificial Will as Will for Good and Evolution. It is a Work of Being, of the Spirit, in the process of evolution and its universality.
By means of words, the referential capacity and intuitive perception of the consciousness bring out its bipolar or dualist self-realisation of its Reality, in an evolutionary fashion. It takes on forms of organicity Transcendentally and Catalytically.
In such creativity, the fantasy narcissism of biographical historicisation of the subject is zero in the tension and abstractiveness of awareness and reference to Existence or the Spirit.
13. But let us come to the Community of Eucharist and Hesychasm. Let us sense the Communion of Eucharist, the harmonicity, and healing quality of the soul's energy. Let us experience the love between the things that are transcendental and the things that are comprehended perceptible. Let us feel this sensuous rebirth in the sweetness of relations of conciliation, warmth, understanding, good will, a sense of proportion, sincere self-knowledge, and harmonious measure. Rhythmicity and 'equality of rhythm' govern us. It remains for us to discover it and to employ it for purposes of evolution.
14. The elimination of the existential barriers which deficient development of conceptual forms and experiences involves also needs support from a new and regenerative psychological economy and upward evolution. Wisdom is diffused in eucharistic organicity and naturalness in the sweetness of the measure. There is a hesychast and eucharistic conductivity to the infinite. It is a living experience 'in ease, rest, and peaceful silence', and in the harmony of the measure and of rhythm with the acceptance and ministering of loving sweetness. 'The waters return to the desert.'
15. Because of a lack of wisdom and understanding, we have neglected the Sensuous Logos and the sensuousness of the Logos. We have isolated the aestheticism of the Logos and the Logos of aestheticism, sensuousness, and human relations. We lack harmonious desire and feeling and their vital lucidity. Physicality is a point of conciliation, sweetness, and the rebirth of ideas. It is a field of harmonious continuity, of upward evolutionary and sacrificial turning.
It is a healing, eucharistic, and serving polarity. It is sharing sympathy if it is possessed by harmonious lucidity and intuitive contemplation and decentralisation. The role of the body functions as co-operative unity and a field of invocative and attractive grouping. It is a field of ontological reconciliation, discernment, and recognition.
The summons to think with the heart entails much wisdom, since it not only refers to the healing of the psychological barriers and congestions which haunt the body, but also indicates the need for us to apprehend the miraculous phenomenon of life. It makes manifest the need for deep circulation, expression, and harmonious experiencing of energy and life, rendering more harmonious the relation, the co-operation, and interaction of life with its basic bipolar development as energy and consciousness, between the system of the heart and of the brain. We need an integrated 'cohesion of the heart'.
We need a profound diagnosis and deconstruction of the corporealised psychological barriers, so as to restore the profound psychic lucidity and harmoniousness of the body, life, and consciousness. What is needed is a profound, lucid, and delicate psychological and conceptual radical change of the impressions that the body has collected. We need it in order to restore its harmonious conductivity in energy, life, soul, and the spirit.
Idolised dependences and desires, fixated condensations and psychological congestions introduce complexes not only into our relation with concepts, thought, and the sense of Being, but also with the body. The body can be regarded as redemptive physiology and catalysis, or wisdom. A redemptive psychosomatic disarming will release the archetypal therapeutism of life and energy.
The psychological ridding of the body of inflammation, the removal of the cold and long barriers, and the therapeutically catalytic 'stirring of the waters' / emotions introduce new flows and existential conductivities and capabilities into the body.
New medicinal synergies and miracles of energy await our discovery of them. Healing behind hidden psychosomatic organic sharing is a major power. These are transubstantiatingly catalytic. All that is needed is for us to approach them with existential lucidity of consciousness. They operate through their distilled empathy of recognition.
Frequently, the meeting with them leads to or presupposes redemptive psychological, energy, bodily, or intellectual fluctuations. But these fluctuations function therapeutically if they are not diverted into excitation, fear, or inactivity / routine.
Psychosomatic symptoms must be interpreted with the intuition and wisdom applied to medicine. They are a pulsation which conceals a deeper current of states.
Unfluctuating, 'healthy' normality, superficially with a time-limit, does not provide opportunities for diagnosis and deep therapy
–nor does the inflammatory psychosomatically acute phase of illnesses.
But before anything else, we must recognise life's abundance, its homeostatic field, its rhythmic evolutionary nature and spirituality.
The joy of movement, of social involvement, and of feeling, the vivacity of the world and of contacts can also act redemptively and do not preclude spirituality.
16. At the same time, however, we need to arrive at the conciliation of complete renunciation down to the minimum, not as deprivation, but as a disposition towards deep, redemptively existential equilibrium. This is a renunciation in the minimal warmth, in full atonic lysis, which is strangely releasing of a positiveness of existence, a Delphic recording of being or of the soul.
Before this, titles of ownership, money, technological ease, emotional or thought defence, as well as muscular armouring collapse in the consciousness completely, and what is almost a radical ecstatic catalytic atony is experienced, with lasting results in terms of a change of psychology and character for the annihilation of polarising viscosity in a lucidity of renunciation.
The debilitation of the morphic defensiveness, a very profound disarming is substantively established and imbues all things.
This is a matter of a new existential balance in the face of time, as annihilating or an annihilator which does not employ the play-acting fortifications of nothingness, but empowers inner minimalism, or conciliation and catalysis, not as opposition, but in a profound consensus and acceptance which recognises what is broader and bridges the chasm between the personal and Being, the world and the inner being, within the spirit and the universe.
There is no enthralment with or reaction to the make-believe movement of forms, but a contemplation which brings about conciliation. Being is in no way annihilated; nothingness is annihilated as play-acting substituting for being.
When vitality reaches the point, on a level of consciousness of a human form and state, of becoming a meeting-point of the apprehension of being and that of the kinetic play-acting substitute, we have the foundation opportunity for Socratic or Delphic recognition of the Self and of Death as a starting-point for the philosophical life. The concept of Being becomes liberatingly substantive. It is a profoundly curative renewal of our life.
It feels the full freedom of existence and of the world, the full existence of the world and of the self in the unity of Being. It is a vital freedom without a trace of separateness, a freedom which ascribes Transcendence to the Whole, Otherness and the Other free of form, it is a freedom which is ascribed to the self over against the form. It is an introduction to the spiritual pantheon.
It is the Platonic or Pauline, or however else we name it, Recognition. It is the Intuition and Liberation of the apprehension into the continuum of Being and of the Spirit, in the Non-manifested in the duration or the emphasised power of form.
17. This experiencing is conventionalised into a new cerebral dynamic and operates as a catalysis of personality, of its social and ecological climate. A new recreational sweetness and endogenous vitality, without acquisitive expectations, substantiates in a different way everyday routine with a charming harmlessness, with intelligent love and co-operative support. Then a cohesive warmth in the theater of life and its rebirth is generated, without expectations, in a quest for an open field for correct human relations, without desires for idols and enjoyments.
18. A new cycle of Love is opening. This is followed by the birth of a new creative theatre and a theatrical cycle with the lucidity of self-knowledge, a eucharist of relations, and a life of hesychasm. A decentralisation is experienced without fixated entrapments and distortions, with a new glad sensuousness of solidarity, and thought targeted on liberation, collective consciousness which is both intuitively directed and vital.
Ioannis Zisis, writer
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