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OUTSIDE OUR HOUSE PDF Print E-mail
Life – Consciousness

outhomeWhat is most important about consciousness – the measure of human's fulfilment and of inner realisation – is to be found on the scale of comprehension of what is happening outside our house, on the scale of our relationship with what is distant from us. If we cannot see the ultimate in the place of the proximate, then we cannot have the realisation of the Being in consciousness.

The realisation of the Being is found in the analogies of the familiarisation of the whole. Outside our house there is a universe with the tragic and meta-tragic gradations of evolution, with the images of the Being refracted in space and time and with our own capability of feeling the peace of the likeness of the inner with the whole.

Divisiveness as an absence of the Being
The measure of ontological consciousness lies in to what extent we use the home, the neighbour and our selves as a boundary of apathy, alienation, nonsense and lack of discrimination towards the whole. Life is found in the relations of the whole. The very existence of the self is a part of the whole, a partiality – a small image of the whole.

If the home is the boundary for our absence in the Being, this means that within us the Being is absent. It is pre-selected, however, through the worlds of illusion and phantasmagoria, the complacency of satiation and the familiar with the goal of the non-registering of the fact that we are already ugliness in relation to the whole. This pre-selection also serves the non-familiarisation of the real not to be noted as a form of barbarity and misery. This usurpation of the beautiful – to hide the real – is a 'sin against the Holy Spirit', to use a transcendent term of powerful importance. Usurpation is:
1.the cunningness of the mind towards beauty
2.the slander of the mind towards beauty.

It is outside our home then that the measure of our self is found; it is found in our ability and our worthiness to live the whole, the synthesis. In divisiveness there is a death of eternity, which we live as 'freedom'. The occupation of the boundaries by the divisiveness means absence of the Being and, as such, an absence of the self.

Freedom and experience of unity
If we remove the element of divisiveness from consciousness, then we will be led to an identification and a dynamic of consciousness that will realise everything as new. It will be like that clarity, of Christmas or of the summer, which makes the distant horizons, that is boundlessness, easy to approach.

Boundlessness is also qualitative and marks the whole as a boundary of the being, without end. This is the true divine experience of existence, the image and the likeness. The darkening of divisiveness liberates the consciousness of the boundless. It has nothing to do with fatigue. It is the destiny of the philosophical life, and this, in its turn, does not work with patterns of suspensions and prohibitions, but aligns consciousness with coexistence and its subjective clarity. The re-claiming of the world and people is the epic of the exit from the home, the epic of communication as realisation of the self. In this epic, there is ecstasy, blessedness, celebration, enthusiasm.

The criterion of the truth of communication is located in the height, the density and the clarity but also in the creative imagination and the realisation of the idea. It is not located in the proclamation of an emotionality for the idea, although, simply put, it is a precondition for it. True communication is a discipline of the ontological measure.

Outside our house we must act with the understanding of the whole, we must act with empathy as suffering justice, as suffering truth, beauty and goodness, with the measure of battle and the measure of philosophical apathy. Philosophical apathy is the experience of the unity and serenity (not complacency) of similarity with the Being. It does not appear as a refuge for inertia but as a discriminate intensity of existence.

God as will and love
The consummation of our motives and our identification leads to the revelation that God is will – a revelation that underscores the innovativeness of the saying God is love.

These two revelations are interwoven in subjective disposition and manifestation in practice. God is will as a focused existence, as a tension of the synthesis of existence in the real, in the forever-living, in the subsequence of the dream and the expression of the unmanifested. God is will as a continuation of Being. Death is a peculiar continuation of Being – when the consciousness attains a transformative perception, then the subject is released into actions risking the form but also guarding the meaning of quality. Death is the dialogue of the person with the whole. The death of eternity is also our birth within it. Death is the image of existence before divisiveness and after it. Communication resembles death. The life of the form is a death of inaction, a death of absence. Eternity dies on the lowest, the obvious level, in order to be shown within the signifier and the important.

The hunt from the consciousness of the discourse of elixir is associated with the experience of the evergreen inner and the wholeness. Fear is precisely the opposite and, ultimately, will is highlighted as a cancellation of fear on the part of existence, as a cancelling dynamic, not as a disposition for conflict but as the complete elimination of fear. It is this will that does not push for events and which highlights the knowledge of the Being. The projection of consciousness towards communication and not consciousness as the one which communicates shows a reaction of fear, shows a consciousness that does not centre on unity. The centring of consciousness on unity means – along with the epic of unity – a structure with the proportions of the ratio, which is the measure of unity in action. It also means a psychological availability of the consciousness towards the whole.

The transition of consciousness from individuality to universality is without measure and proportion as regards the result, if the functional group spirit of consciousness and action as well as the spirituality of will has not been realised. Every integral inner stance that highlights the qualitative adequacy of man and his freedom from fear and from the search of his outer investment is an integral monument to humanity, a monument free from outer recognition and glory, without which man and even his greatest deeds fall into in the abyss of alienation. And this is the size of the philosophical life.

In short
--Outside our house there is a universe with the tragic and meta-tragic gradations of evolution.
--The measure of human's realisation is to be found on the scale of comprehension of what is happening outside our house, on the scale of our relationship with what is distant from us.
--The complacency of satiation and the familiar is an erroneous response to the experience of fear.
--Divisiveness means absence of the Being and, as such, an absence of the self.
--God is will as a centred existence, as a tension of the synthesis of existence in the real, in the forever-living, in the subsequence of the dream and the expression of the unmanifested.
--Will is highlighted as a cancellation of fear on the part of existence, not as a disposition for conflict but as the complete elimination of fear.
--The transition of the consciousness from individuality to universality is without measure and proportion as regards the result, if the functional group spirit of consciousness and action as well as the spirituality of will has not been realised.

Ioannis Zisis, writer


Photo from wikimedia

 
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