• Increase font size
  • Default font size
  • Decrease font size
You are here:
OBSTACLES TO THE CIRCULATION OF IDEAS AND INNOVATION PDF Print E-mail
Life – Consciousness

kohalAs a species, we evolve by passing through one point of crisis after another. The progress of civilisation is made through points of crisis. The most crucial of our weaknesses is the difficulty which we have in discovering and putting into circulation anything new which is useful to us. This holds good in the field of ideas, of experiential consciousness, in the field of relations and of organisation.

The difficulties in discovering the new
The greatest difficulty presents itself in the field of the discovery of the new and arises from the necessity that this discovery should come from a focused quest. In the past there have been various invocations - religious, political, etc. - which have co-ordinated the demand for the transcendence of the outdated way of thinking and of the social or cultural structure. In our own times, a co-ordinating form of a new quest which will contribute to the search for new solutions is absent from the horizon of public opinion. The invocation of the new, in order to justify the name, should be universal and should not be confined to the individualising of need, narcissism, inertness, or retrogressiveness.
The points which create a wall of obstruction  between ourselves and what is necessary are two in number:
a. The routine of our experiential state. This chiefly involves the sensuousness and the intellectual and ideological inertia of the consciousness.
b. The defensive syndrome, the narcissistic factor which operates - within the bounds of our consciousness - in our communication with the 'different'.

We need, clearly, discernment in the quest for the progressive (so that we are not vulnerable to seductions which will make us passive in the face of some form of power), but, in addition, we must acknowledge the need for a duly ranked recognition and spiritual contact in and by the freedom of an evolutionary communication.
Learning or discipleship have not been sufficiently cultivated of our own free will as features which are interwoven with the inherent powers of integrity, discerning freedom and work in our consciousness. Nor have these been interwoven with joy, vitalism, and the social character of relationship, and the result is our educational underdevelopment.
Our educational underdevelopment is an obstacle on which our narcissistic fixation rests. From the point where some substitute for the stabilising and defensive psychological mechanism cannot be found, we employ an anachronism which gives rise to problems.

Fear and intolerance in the face of the different
We fear that the new may break the spell of our narcissism, that it will disarm us, that it will have power over us. We fear that the different may take us by surprise. All these things are issues which we can handle within ourselves with a discerning friendliness and with industriousness.
There is much more beauty and protection in:
1. maturation and the development of an experiential compatibility between us - an allogenic, complementary, and evolutionary collectivism;
2. liberation from the powerful tendency to declare war on the different;
3. dialogue and a co-operative - with discernment - approach which will wipe out the problematic units;
4. the search for new modes of co-operation, co-ordination, and collectivity - far removed from individualism.
If we make a review, we shall see how much our refusal to change has cost us. We have refused to have the spell cast by our self and what we have been taught by tradition broken. What is sought by the new is not that we should reject everything, but that we should form a fuller synthesis of symbiotic relations.[1]

Man has even made the idea that 'God is love' into an ideology, in whose name the Inquisition, the Crusades, and indulgences were introduced.[2] What is the reason for all this? What is the reason for our attachment to today's tragic structure of the economy, of politics, of civilisation, and of technological consumerism?
Why are we unable to seek out those characteristics which do not allow any suspicion or feeling of fear?

On free thought and liberating hierarchicity
For us to recognise the sources of ideas about the different, about otherness, does not automatically mean a reduction of our freedom. On the contrary, there is also in interaction the revelation and nurturing of what is in the end our own freedom. Phenomena have a group evolutionary dialectic.
It is a great misfortune that we frequently create a feeling of an excessive breach and an irreconcilable difference. We invest this feeling with various psychological and intellectual colourings - of almost automatic rejection - in a demythologising vein, suppressing it within us as quaint or ludicrous, but without having previously investigated the matter. Thus we often reach a total feeling of intellectual contempt or even a mood of reflex militant and murderous hostility, in parallel, usually, with a psychological jealousy towards the subject which approaches us as differentness. The challenge is for us to say, as Emerson has said:  "I will not meanly decline the immensity of good, because I have heard that it has come to others in another shape".[3]

Of course, to approach a subject which serves as a bearer of differentness often causes helplessness, which in its turn causes passivity. But passivity harbours phenomena of seduction and authority as a reaction to the different, to otherness, and to quality. (Because we must also establish a horizon and a quest for quality.)

Helplessness in the face of the new is a serious problem and can be seen par excellence in the undiscerning structuring of human relations. For this reason, there is a need for the inner workings of the consciousness to be triggered. Given the terrible nuclear and technological power of modern man and the disproportionate - in terms of power - dynamic of his consciousness, the search for universal and collective formulae of invocatory co-ordination for a viable plan for the future is a necessary prerequisite for sustainability.

Also a challenge for sustainability is the recognition of the large scale of the spirit, of the major collective bodies of the spirit. As we search for the new and the redemptive, we are called upon to seek an overall solution, as we are dehabituated from the primitive tendency to seek for individualised solutions.
The history and evolution of the incarnation of the spirit and of civilisation can provide us with the experience of this great collective spiritual body. We can see it in the groups of philosophers, of artists, of politicians, of ideologues, of labourers in the sphere of religion, of workers in the field of the economy, science, and art. Such a review will help us to gain a feeling of confidence about the future - a feeling, that is, that there is an evolutionary qualitative hierarchicity,[4] open to the horizon, a plan, a field of beings with collectivity, quality, perspective, and good will.     
We can feel this presence in History, without being fixated on the forms by which ideas were expressed in the past, and seek again for this dynamic on a horizon of a relation with the future.

New ideas on the economy
Our wish and expectation that the new should be incorporated in a single personality is to a large degree an anachronism. On the other hand, we are forced to search for the new laboriously and with discernment if we wish our efforts to be successful. This is much more necessary in cases such as those which involve new ideas on the economy.
The economy is a field of interests, of hypocrisy, power, and trickery in the field of ideas (academic, ideological, and theoretical), of politicians, entrepreneurs, and of everyday life. We should indeed exercise our discernment in every field, both as regards persons and ideas. If our quest is sincere, our ability to discern will not be debased into a spirit of censure, negativity, or intolerance. This also applies to matters which concern governance in the political field, as well as those involving the world of communications and mediation.
Deep down, poor use of the faculty of discernment in the field of the economy is connected with personal consumer desire which often reaches the bounds of irresponsibility and greed and functions as a factor for incorporation into the mechanism which produces impasses. Naturally, that individualism which "arranges everything in relation to itself" and is "the centre of all things"[5] - as Rousseau said - ties us down in negative experiences.

________________________
[1] Zisis, Ioannis, 'Introduction to a general, synthesised, and holistic interdisciplinary and meta-economic theory of externalities and external effects'.
[2] Jung, Carl, 'The Archetype of Totalitarianism' [Greek edition] 1990, Spageiria publications, p. 33:
When the great plan fails, this is because man is a failure. That is why common sense is all that is needed to correct oneself. But since the individual cannot any longer rely on external authorities, he has to get to know and understand the most personal and innermost basis for his subjective existence in order to build his foundations on the eternal data of the human soul.
[3] Emerson, Ralph Waldo, The Over-Soul.
[4] Wilber, Ken, A Theory of Everything [Greek edition], Kyveli publications, p. 44:
"Rian Eisler, author of the Chalice and the Blade, calls attention to this important distinction by referring to 'dominator hierarchies' and 'actualisation hierarchies'. The former are the rigid social hierarchies that are instruments of oppression, and the latter are the growth hierarchies that are actually necessary for the self-actualisation of individuals and cultures (and virtually all biological systems as well). Whereas dominator hierarchies are the means of oppression, actualisation hierarchies are the means of growth. It is the growth hierarchies that bring together previously isolated and fragmented elements."
[5] Rousseau, Jean-Jacques, Émile [Greek edition], Plethron publications, p. 124: "The good man orders himself in relation to the whole, and the wicked one orders the whole in relation to himself. The latter makes himself the centre of all things."

Ioannis Zisis, writer

See also:
- Convictions in the interests of truth, or power?

Photo from wikimedia

 
Creative Commons License
You are free: to Share — to copy, distribute and transmit the work.  
Under the following conditions:
>>>