• Increase font size
  • Default font size
  • Decrease font size
You are here:
The ontological conductivity of man, civilisation, and nature PDF Print E-mail
Life – Consciousness

sky-sun solon orgIn his efforts to function in his plenitude as a being, man tends towards the point of his identification with Being - the infinite and the infinitesimal, the cosmos and the part, the supreme or most transcendental, and the working of nature. As an upward evolution of nature and as an expression of the spirit, man falls short - from the point of view of evolution - and so tries to broaden his ontological conductivity.

Every philosophy and every action aims - and always has aimed - at the ontological conductivity of man, of civilisation, and of nature. Ontological conductivity functions in parallel with harmlessness, detachment, and symbiotic interdependence, thus increasing the bearing capacity of each system and achieving spiritual innovation or renewal.

The thread across time of ontological conductivity
Man functions as an open field, as a field of ontological conductivity, and identification, which extends from the field of natural functions to that of spiritual experiences and the Logos. This potentiality has been expressed over time in the thinking and the evolutionary process of man. This expression started out - within time - in the form of shamanistic animism and has arrived at modern science, philosophy, and society.

Seen in this light, man has always tried to see natural functions and apprehensions as fields of sequence or cosmic superposition, as the boundless fields of the Logos. An example of these efforts is his transubstantiatory approach to eating and drinking and the inclusion of them in mystery rituals.
From the primitive spirit of sacrifice and the solidarity of ecosystems or interdependence of organisms to the major spiritual mystagogic response of Christ (to the first temptation in the wilderness), man has acknowledged that he cannot be fed on physical food alone, but needs to be fed with the Logos.

The same sequence of thoughts leads from the discernment of the Bushman exercised towards his food derived from hunting to the experiential function of fasting and the altruistic transcendence of the instinct for self preservation in the Last Supper,[1] expressed as self-sacrifice which abrogates animal sacrifice and animalistic human sacrifice and which calls for the spirit of service, of solidarity, and of recognition of the need to listen to the Spirit or the Logos, as spiritual 'human sacrifice'.

The same thread:
1. links the recognition of transfusional interdependence, of allogenic dynamic relations and plenitude  at which the Buddha arrived before proclaiming sympathy, the noble middle way;
2. brings out the Eucharistic functioning of the cosmos, as in the later theological thought of Fr Alexander Schmemann and other thinkers;
3. inspires the elevation of the issue of food into social companionship, into brotherhood (which transforms the economy and civilisation  anthropologically and systemically), into experiential meditative contemplation - from the Hindu yoga to the esotericism of Omraam Mikhaël Aïvanhov, through an esoteric way of looking at nutrition.   
4. it draws attention to the open channel between theology, anthropology, and ecology in the thinking of Ludwig Andreas Feuerbach on the 'essence of Christianity';
5. it is the struggle of man to breathe spirit into matter, a subject on which the thinker and writer Nikos Kazantzakis so resourcefully, emotionally, and with sensibility took his stand;[2]
6. it is the struggle of man, as a field of a spiritual subject, to see his self and nature, to forge a 'Pleiad bond' and to transubstantiate  food (the combustion of carbon), as a spiritual and psychological force, as, for example, St Mary of Egypt did, into a 'consuming fire' of the Logos;
7. it is the struggle of man to experience nature and the cyclicity of its phenomena by means of a sequential, mystical, ascetic, hesychast, consoling, and glorious Logos. This rhythm induces the abstractiveness of evolution and palingenesis. Palingenesis, in its turn, enunciates what is pleasing to Being - in space and time - and the identification of dimension with being in morphogenesis and transcendence, in intellect and intuition, in individuality and wholeness, in inwardness and collectivity, in birth and in death, in the cycle of life and in the quality of Being.

The splendour of art as a 'sacrifice of life in the field of ideas and of causes or of invocations' gives off the 'fragrance' of this affinity, of this spiritual hierarchicity and ontological conductivity. It is this that man stirs up like Prometheus in nature and like Orpheus in his self. This is both the Dionysian and the Apollonian element, which work together as sober intoxication and ascetic descent of being into life and its everyday routine, that is, into its repetitiveness, as a minister of its span of life. This is what every man is seeking after in his persistent efforts to manifest his presence to others, albeit through his error and selfishness.

The breath of the divine Darkness tears down all powers
In the end, even evil in its most terrible form cannot withstand and is torn apart like a dielectric, as in a mystagogic capacitator which shatters its cohesion. Thus we see Friedrich Nietzsche, towards the end of his life, admitting to identifying his self as Crucified, thus delivering up to bankruptcy all his literary sophistry against morality at the time when he was an expression of the Antichrist and announced the death of God.
In this sense, Walt Whitman's spirit of optimism is the reality. For him, the world was a pantheon of orchestrated glory which tears down all powers in the breath of the divine Darkness.[3] In line with the words of Dionysius the Areopagite about transcendence, this is achieved on terms of humanism, as this finds expression by a Meister Eckhart, a Giambattista Vico, and a Ludwig Andreas von Feuerbach, by an Arthur Schopenhauer, and a Søren Kierkegaard, by a Kafka, and by a Berthold Brecht, by a Kabir, by a Rumi, or by a Ramakrishna. It is this plenitude of humanism which is expressed by a Vronsky in the approach to the absolute by the will for morality and truth.

According to Plato - among others – " hosts of men and the multitude of  riches alike yield to virtue"[4] and seek to open up this road of realisation of the ontological conductivity of man and of nature. It is this conductivity which reveals a radiance 'brighter than a thousand suns' from this sun, through science. This will unfold, even further, the dramaturgic relation of energy and life, consciousness and spirit, in all beings. The ontological conductivity of man will be unfolded on the path of liberating brotherhood, at the symposium of the greatest and the least, with a synthesis and a revelation without precedent, with all the incognitos of God and all the volition of man resulting from ministering and ritual  life of the cosmos, its unique power,  revelatory will and the lucidity of the Logos. It is this that we are seeking through the concepts and languages, the symbols and phenomena of programming language and life.

Our ontological conductivity makes us:
- raise the veil and strive upwards by means of the inner light to the greatest light;
- wager, as Pascal did, on faith and on the fullness of virtue - according to this, reason is divine, physical, and psychic at one and the same time;
- be brought within the liberating comradeship which the economy and every social aspect of life, through labour, with reasoning and dream, must take on;
- treat selfishness and divisiveness as foolishness and imperfection which pins us down and which must cease;
- open up the roads of freedom, like a José Martí, and the roads of disarmament and peace through the juridical provision of the Logos;
- be ecstatic with social values and raise the flag of comradeship and emulation on the horizons of the spirit and of matter;
- sing as Friends, in order to unite the world in the ecstasy of joy, of beauty, of truth, and of goodness, the paean which tears down the fortresses of stupidity built as wealth and power, as the error and intolerance of illusion;
- guard - like another Thermopylae - the pass leading towards freedom and justice, the brotherhood of all things, the festival of the great palingenesis;
- dance ecstatically, ritually, in this vortex of the spirit with the artistry of Being;
- hymn the one and the infinite with the universal ethnicity of the Logos;
- unite, all together, loneliness with its many names in the cry of acclamation of a boundless multitude, in an army of the Logos;
- touch and believe in 'simple' humans; approach and have faith in daily life and the arising infinite within it; believe in and touch the 'leaves of grass';
- sound the Battle Hymn, the Paean, and the Song of the Earth, to the measure of evolution and perfection, and bring together dance and choir in the orchestrated infinitude of the Logos.     

In this way, fatherhood and universality reinstate in a revelatory manner within and from afar, uniting the heart with the starry heavens (as in Immanuel Kant or in Mikhail Afanasyevich Bulgakov). In this way, we can live the dynamic of reality, as if in this ontological capacitator of the Logos, and so evil will be broken down like electrical software.

All the fires and the flowers, all the human limbs, with all beings in the solidarity of the living must raise the one Self and vindicate the shamanistic reverence of the Bushman, in the sustainability of Everything. It is mercy and pity, the ineffable name, the joyful comforting sound of the mirthless stone, the living / philosopher's stone, the 'healing water' of Feuerbach and the wit of Ivan Illich.
The time has come for us to feed upon the Logos; to sup spiritually and to raise nature up into the unmanifested spirit. In this way, those who mourn are transformed into the blessed and the strong into tolerant peacemakers. Thus all the flags become Glory and Being which sweeps away the abomination of having.
_________________
[1] Zisis, Ioannis, Sustainable Religion (Part 7).
[2] Kazantzakis, Nikos, Credo.
[3] 'Darkness' here corresponding to the Greek 'gnophos' = dark night.
[4] Plato, Menexenus: "παν πλήθος και πας πλούτος αρετή υπείκει" = hosts of men and the multitude of riches alike yield to virtue.

Ioannis Zisis, writer

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