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Illusions and a sustainable world PDF Print E-mail
Life – Consciousness

ambassadorsEvery ideology promises a solution to human problems. We have seen the refutation of political, religious, and economic ideologies. All ideologies have been refuted to the extent that they have tried to adapt human nature and need to their theory.
The preference of the majority of people for mechanistic social solutions and -socially selfish- worldly or metaphysical leaders has been refuted constantly by the political / economic impasses which it encounters.

This is the price to be paid for the ignoring of the two issues regulating mankind:
1. The point of evolution of humanity: some ideologies underestimate this, whereas others expect a great deal from the average citizen and so fail to answer to the need.
2. The planet-wide dimension of the evolution, of need and of discourse: Human planning must be holistic. The more planning ignores the consequences for the planet, the more catastrophic these are.
The following provide examples:
a. the adoption of a non-sustainable environmental footprint, resulting in the exhaustion of the bearing capacity of the ecosystem;
b. the adoption of divisive models of foreign policy, resulting in world-wide polarisation and the risk of a new world war which would destroy life on Earth.

A holistic economy and world
Unfortunately, for many, the economy - as a system of world regulation of mankind - is the field for the solution of the basic issues. They also believe that fantasy unfolds in the field of the economy, in relations, and in the ectoplasmic definitions of entities. Although it would be a mistake for us to accept the economy as a true field of world-theory, we must not overlook the fact that it is the field of the world crisis. The field of the economy is the 'house of judgement', to use the words of Oscar Wilde, and of the trial for the passage from lies and deception to reality and the truth.
The successful exit from the crisis is routed through the recognition of the world of concepts and of reason. This means that there is a need for an approach to the field of the economy involving much more synthesis. Up to now, the dominant approach to the economy has been single-sector, monochrome. This is a paradox, since the field of the crisis is governed by a multiplicity of relations. The more the models of the economy ignore the impacts on the planet of their planning, the more they will collapse.

The renovative framework of ideas on a sustainable world
The basic centre of the shaping of developments lies, on the one hand, in the spiritual dimension, entity, and existence (as the philosopher Husserl would say),[1] and, on the other, in the 'sedimentary evolutionary process' of man.
The objectives are:
1. a foundational anthropological re-thinking which will unfold a pluralistic and dynamic review of the human factor;
2. planet-wide planning which will reflect the dialectic of the spirit and of nature on our planet.[2]

This is the basis for a renovatory framework for a truly new age and world-theory.
Nothing less than planning based on synthesis and dialectic seems to offer sustainable solutions. This means that we must recognise the multiplicity of relations between the economy and politics, religion, education, psychology, science, art, organisation, nature, philosophy, and world-theory.

Crises and tendencies to flight
The field of crisis, of need, and of an invocation of the new is clear. Anything else is an evasion and a refusal of the laborious approach to the field of human relations. The philosopher Kant spoke of the tendency to evasion when he talked about the 'beautiful worlds' of metaphysical self-deception. Krishnamurti combated this field of self-deception, renouncing in practice the phenomenon of any one individual cult. It is usual for followers of a cult to be imbued by an exotic narcissism and by a stance manifesting flight from reality and reason.

Even if the occult exists, this does not avert many from an erroneous attitude towards it. This self-deception may be as strong as that which characterises the profiteering manipulator of capital. It is a case of the same hunt for power which is triggered by the illusion of security which this supplies. Where self-deception reigns, there we have a game of allurement and a stage-set phantasmagoria in the world of events. A loss of a sense of the truthfulness of being is the price paid for the certainties which deify money and possession. Any such theory leaves selfishness and the primeval error of a mistaken attitude towards the fear of death untouched.[3]

The spirituality of the quest for the exotic and the mystical is very frequently selfish, and indicates the flight from the responsibility of taking a position on the real field of crisis, need, and evolution. At the same time, it suggests a quest for superiority by means of self-confirming roles of teacher / disciple, and follower. Any such endeavour is an exotic bubble, similar to that of the economy of toxic bonds. A terminology bereft of content cannot make a change in the way we experience our life, in the systemic evolution, and in the serving of historical and world-wide need a reality.

Liberation of the consciousness from illusion
Many of the most important intellectual figures, such as Francis Bacon,[4] have expended their thinking on the devitalising of tendencies towards flight of the consciousness to the self-deception of error and allurement. Furthermore, spiritual teachers of mankind whose work has endured through time, such as Plato, have combined a spiritual world-theory with issues of the state, governance, and vital social organisation and constitution.  

The intuitive apprehension and use of the creative imagination is a great and existent need. The terms and the substantiveness of such an undertaking have been defined on very strict criteria, such as those laid down by the philosophers Henri Bergson[5] and Edmund Husserl. While they recognised the freedom and spirituality of being, at the same time they worked, laboriously and thoroughly, on an approach to problems without oversimplifications and illusions of philosophical or esoteric grandeur. In their work they were free from the narcissism of a bureaucracy of terms of a false privileged relation with reality and reason. The world of significance gives expression to the world of concepts, causes, and intentions as a universal Will of Being, and does not function with an elitist consciousness.

Epilogue
The greatest problem in our life and evolution will always lie in how far we shall be able to go beyond the illusion of the important so that we can recognise and serve the importance of the real. Then we shall be able to give expression to Logos and life in their evolutionary and transcendent nature, in their mutually-supportive character, and their sharing.

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[1] Tzortzopoulos, Dimitris, Edmund Husserl: Concerning the Era [in Greek].
[2] Of interest is the synthesis made by the biologist Elisavet Sachtouri in her book GAIA [in Greek], publ. Nea Synora A.A. Livanis, 1998, see 'Autonomy and holonomy - the dialectic of life'.
[3] Zisis, Ioannis, "The corrective-structuring of the primeval error", solonsynthesis.org
[4] Zisis, Ioannis, "The forgotten objective of Francis Bacon and peace", solonsynthesis.org
[5] Bergson, Henri, 1962, Introduction to Philosophy [Greek edition], Diphros publications, p. 60: "Would it not be preferable, then, to call a function which is not, of course, what we normally call 'intellect' by another name? We say that it is insight. It represents the attention which the spirit gives to itself while it is tied down to matter, which is its object. This complementary attention can be cultivated methodically and be developed. Thus a science of the spirit will be constituted, a real metaphysics, which will define the spirit in a positive way instead of simply denying, as regards the spirit, everything we know about matter. Thus, by entrusting insight - as a science now - with the knowledge of the spirit, we are not withdrawing anything from the intellect, because we maintain that metaphysics which was a task of pure intellect excluded time, that from that moment it denied the spirit, or defined it by denials; this totally negative knowledge of the spirit we gladly leave to the intellect if the intellect insists on keeping it; we simply maintain that there is also some other knowledge."

Yiannis Zisis, writer


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Date of publication: 07 March 2013

 
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