Tag: Cosmos

A glória do Panteísmo ~ The glory of Pantheism

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With english translation below the text in Portuguese

Régis Alain Barbier

Ser panteísta é apreciar a existência como fenômeno essencial; trabalhar para que assim seja.

A estruturação da realidade explicita um ordenamento onde se enlaçam, em junção unitária e misteriosa, as coisas do mundo, as sensações e consciência reflexiva, num sistema criativo e estruturações complexas, cosmo-existenciais, sem começo e sem fim detectável. A união dialógica entre o que nomeamos ‘consciência’ e ‘mundo’ parece inelutável à luz da sobriedade da razão; nesse fundamento, na fresta desse mistério, reside a essência do real, mistério perene e estrutural; o confronto com essa essência, além de quaisquer denominações e distinções, é a graça dos que vivem em busca de lucidez, a honra dos artistas e poetas.

Os indivíduos de todos os reinos e espécies surgem na espessura do cosmos; o infante nasce expressando processos de transformações continuados onde coexistem os contextos, pais, irmãos e onde se festejam os ancestrais. Tudo o que se conhece e experiencia do mundo comprova-se na vitalidade de indivíduos imanentes, oriundos da estrutura biofísica, nascidos entranhados na criatividade cosmo-existencial, em encontros conjuntivos em que o mundo e o sujeito se revelam, atualizando potenciais. O mundo com a sua arquitetura de paisagens, a flora e a fauna, revela ser um único corpo em que brotam indivíduos que extrapolam o perdurante momento original, imediato e consciente, em extensões criativas e imaginárias de passado e futuro subjetivos; um movimento em que a força vital adapta as estruturas desse corpo infindo e mutante, e a intuição filosófica reformula a cultura que se reencarna e renova. Tudo o que foi dito, pensado, imaginado, suposto, escrito, representado, foi expresso e afirmado por indivíduos nascidos das estruturas do cosmos em que tudo se cria e eternamente se reformula.

A capacidade distintiva da consciência nasce e evolve com o mundo, é o que existe de mais original e imediato, de mais admirável; permite reconhecer o que se é em fronteiras criativas onde se delineiam aquele que se individualiza e o que se faz outro. Existe-se como estado-de-ser ou consciência situada no mundo; existir só acontece na intersecção do mundo e da consciência, onde o mundo é da consciência e a consciência é do mundo, em crescente complexidade. Existir manifesta a intersecção do mundo e da consciência e não parece ter limites, começos ou fins, nem no sucedimento genealógico das criaturas, tampouco no fluxo da matéria-energia ou da imaginação; trata-se de um fenômeno unitário e transmutante de ordem cosmo-existencial. Nesse ordenamento continuado, de acordo com os pontos de vista, criatividade e recursos dos que pensam, aprecia-se o fluxo do pensamento que não finda, igualmente, a ordem da matéria-energia que se transmuta e se manifesta na infinita sequência das formas. Nas conjunções desses infinitos fluxos de sentimentos, pensamentos e de partículas, nos confins mais extremos dessa junção, ou no centro mais íntimo, onde se existe tocando, pensando e sentindo, surpreende e espanta essa interação , união criativa e paradoxal, do mundo e da consciência.

Viver bem, no lugar em que se existe, demanda aceitar e reconhecer a sua integração no contexto; existir à luz da razão natural é ser consciência integrada ao mundo e mundo integrado à consciência numa grande conjunção e reciprocidade estrutural e fundamental em que a existência se reconhece como agregação de corpos, sentimentos e pensamentos entremeados, uma trindade conjuntiva que perfaz o estado-de-ser. O estado-de-ser – a circunstância existencial ou dado-a-ser – afirma igualmente o Logos-inteligência e Ethos-arquitetura da natureza, é a pauta onde se delimita a medida de todas as coisas, das que existiam, existem e existirão; sendo o Myhtos que se cultua o regente da harmonia ou desarmonia que impera nas sociedades. Um bom mito deve afirmar essa natureza integrada do estado-de-ser, gerar uma cultura sincrônica e harmoniosa; um mito que renega as evidências naturais para relativizar sentidos existenciais em representações de anseios culturais, trai e deturpa a humanidade verdadeira cuja vocação é ser razoável de acordo com a sua natureza. Tentar viver no contexto desconsiderando as fundamentações e ontogenias mais evidentes, imediatas e originais, a favor de ensejos fantasiosos e recusas, é aventura destinada ao fracasso; é abandonar a ordem diretora da justa e sóbria conduta, o bom senso empírico, a favor de crenças, encenações culturais e dogmas. Até provar em contrário, comportar-se como se a consciência fosse dissociada da existência e do pensamento, das sensações das ideias, dos objetos dos sujeitos que são lados impreteríveis de um mesmo fenômeno vital, é insano: no plano da realidade cosmo-existencial não se permanece inteiro e lúcido almejando rupturas e louvando dicotomias.

Construções teológicas ou religiosas fundamentadas na hipótese de existir distinções radiais e rupturas objetivas nas fronteiras interativas e dialógicas entre os corpos, os sentimentos e os pensamentos, elucubrando a ideia de um pensamento e de uma consciência puros, de um espírito separado do mundo, ou sobrenatural, não reportam à realidade que se experiencia e comprova, mas a desejos e fantasias que não se conformam com o dado-a-ser. Os que acreditam em rupturas profundas e polarizações que não pertencem à experiência possível, mas ao reino do desejo, não realizam os objetos das suas fantasias, a não ser nas suas imaginações; anjos não descem, a não ser como boas ideias aladas, messias não vêm, a não ser como reconhecimentos construtivos.

Frente ao dado-a-ser, duas apreciações existenciais são possíveis: empatia ou antipatia. A resposta empática é natural e harmoniosa; somos o que somos, não há razão para contestar ou discordar; sendo continuada, a realidade carrega em si o mistério da essência, da vitalidade e dos potenciais nas suas expressões. A reação antipática pode resultar de motivos acidentais, de confrontos existenciais mais duro, gelados e secos; mas fugir do confronto com o real esperando um outro mundo além dos portais da vida manifesta, viver em função disso, renegando as evidências sensíveis e as glórias de ser natureza, apostando nas narrativas dessa ou daquela tradição, é viver em função do que outros supuseram, concordar com dogmas escapistas e renegar, em totum, a si mesmo e o real em todas as dimensões. Aceitar com simpatia, harmonia e sincronia o estado-de-ser é viver na atualidade e pôr-se no centro da vida como ela é; buscar um sentido vigoroso, entusiasta e glorioso para esse processo infindo e vital, cosmo-existencial, em que nascemos entranhados em imanência absoluta, é obra espiritual de máxima grandeza.

Usufruir da capacidade de se surpreender frente ao mistério que se revela em todos os encontros – admirando a beleza das flores, o brilho do orvalho, o sorriso dos amigos e dos que se amam, é fácil e natural como respirar fundo o ar da manhã. Ajuntar a visão do belo a imensos sentimentos e à capacidade de abstrair formas e pensamentos, em direções poéticas, revela geometrias visionárias que não cessam de florir, expandir e crescer como árvores que rebrotam das suas próprias flores. Sentir-se pleno e fecundo, confortável, vivendo nesse centro criativo e infinito que transmuta sem cessar, fiel depositário de mistérios cuja essência reside no intervalo onde se flexionam e recriam todas as formas e ideias, é natural como o gorjear dos pássaros ou o perfume das flores. Ser espiritual é vislumbrar e louvar esse processo de eterna glória, ajuntando a morte e a vida, a juventude e a maturidade num único círculo espiral que transforma o estado-de-ser na origem e identidade mais perfeita nas circunstâncias dadas.

O valor profundo atribuído à existência é o fundamento onde enraíza a criatividade humana; qualificação onde o que se pensa do mundo revela ser o que se pensa de si. Somos um evento cosmo-existencial de sublime grandeza que pode e deve ser celebrado como natividade cósmica! Nascemos aninhados e alimentados no seio da natureza, marcados e selados pelo amor dos pais e dos ancestrais. Sentir a beleza, o belo, consagra o reconhecimento pleno, agradecido e jubiloso da unidade e do amor que nos gera, da paz que nos nutre. O sofrimento só existe ao lado do prazer, não há sofrimento absoluto que invalide a grandeza e beleza imediata de ser como se é, mergulhado na vida e sua impreterível imanência.

Como demonstra a história dos povos e nações – para quem se der ao trabalho de examinar – achar-se nascido como fenômeno natural e expressão digna da essência universal, totalmente integrado, é melhor e mais produtivo de que achar-se banido e refutado, desprivado de intuição e dependente das escrituras, dos ditos, tradições e pareceres dos hermeneutas. Para os que visionam o ser humano sem as suas dimensões naturais e cósmicas, como mero agente subserviente de alguma cultura, com o pensamento modulado, tipificado e estruturado de acordo com os rumos da academia, incapaz de ver as coisas como são eternamente, na luz da consciência imediata, restam os consolos oferecidos pelas seitas, partidos e as glórias da cidade.

O conhecimento e sentido possíveis não se locam no passado ou futuro, mas no coração de quem sabe sentir o presente com empatia amorosa. Esse é o sentimento dos que vivem além das muralhas da poderosa Roma, dos indígenas, dos artistas e dos poetas, das crianças, dos que praticam a arte da filosofia, da sabedoria e da estética, das virtudes cardeais; de todos para quem amar não é apenas caridade, mas sim um talento real e efetivo com luz e paz suficientes para afirmar felicidade aqui e agora, na origem e identidade viva do estado-de-ser.

The glory of Pantheism                                                                                                 

To be a pantheist is to appreciate existence as an essential phenomenon.

The structuring of reality makes explicit an ordainment where, in a unitarian and mysterious junction, the things of the world, sensations and reflexive conscience entangle themselves in a creative system and complex structuring, as an existential-cosmos, without a detectable outset nor end. The dialogic union between what we name ‘conscience’ and ‘world’ seems ineluctable at the light of the reason´s sobriety; based on this ground, resides the essence of the real, perennial and structural mystery; the confrontation with this essence is the glory of those who live searching for brightness, the honor of artists and poets.

The individuals from every kingdom and species emerge in the denseness of the cosmos; the infant is born expressing continued transformation processes where the contexts coexist, fathers, brothers and where the ancestors are celebrated. Everything one knows and experiences from the world is evidenced in the vital force of immanent individuals, deriving from the biophysical structure, born firmly imbedded into the cosmos-existential creativity, in conjunctive encounters where the world and the subject are revealed, actualizing potentials. The world with its landscape architecture, the flora and fauna, reveals itself being the only body where individuals emerge extrapolating the enduring original, immediate and conscious moment, in creative and imaginary extensions, subjective past and future; a movement where the vital force adapt the structures of this endless and mutant body, and the philosophical intuition reformulates the culture that renews itself. All that has been said, thought, imagined, supposed, written, represented and asserted by individuals is born from the cosmos structures where everything is created and eternally reformulated.

The conscience distinctive capacity comes to light and evolves with the world, this is what exists of most original and immediate, of most admirable; it allows to acknowledge what one is in creative frontiers where he who individualizes himself and he who becomes another one are delineated. One exists as a state-of-being or conscience situated in the world; existing only takes place in the intersection of the world and of conscience, where the world belongs to conscience and conscience belongs to the world, in increasing complexity. Existing is manifested in the intersection of the world and  of conscience and does not seem to have limits, beginnings and ends, neither in the genealogical succession of the creatures, nor in the flow of the matter-energy or of imagination; It is a cosmos-existential unitarian and transmuting phenomenon. On this continued ordainment, according to the view points, creativity and resources of those who think, the endless thinking flow is appreciated, and, equally, the order of the matter-energy that transmutes and manifests itself in the endless sequence of forms.  On the conjunction of these endless flows of feelings, thoughts and particles, in the most extreme frontiers of this junction, or in the most intimate center, where one exists touching, thinking and feeling, this interaction, creative and paradoxical union of the world and of conscience, astonishes and frightens.

To live well, in the place where one exists, demands accepting and acknowledging its integration in the context; to exist at the light of the natural reason is to be conscience integrated to the world and the world integrated to conscience in a great conjunction and structural and fundamental reciprocity on which existence is acknowledge as an aggregation of intermingled bodies, feelings and thoughts, a conjunctive trinity that completes the state-of-being. The state-of-being – existential or given-to-be circumstance – equally confirms nature´s Logos-intelligence and Ethos-architecture, are the ruled lines delimiting all that has existed, exist and will exist; being Myhtos worshipped as the ruler of harmony or disharmony who reigns on the societies. A good myth must assert this state-of-being integrated nature, produce a synchronic and harmonious culture; a myth that disowns the natural evidences to cause existential feelings to become relative longing representations, betrays and warps the true humanity whose inclination is to be reasonable in accordance with its nature. Trying to live within the context, not taking into consideration the most evident, immediate and original  fundamentals and ontogenies, in favor of fantastic opportunities and refusals, is an adventure meant to fail; is to abandon the directing rule of the just and grave behavior, the empirical good-sense, in favor of beliefs, cultural shows and dogmas. Until it´s proven to the contrary, to behave as if the conscience were dissociated from the existence and thought, from the sensations of ideas, from the individuals´ objects who are the unsurpassable sides of a same vital phenomenon, is insane: on the plane of the cosmos-existential reality one can no longer remains entire and lucid, longing for ruptures and worshipping dichotomies.

Theological or religious constructions based on the hypotheses of radical distinctions and objective ruptures in the interactive and dialogic frontiers among the bodies, feelings and thoughts, meditating the idea of a pure thought and conscience, of a spirit separated from the world, or super-natural, do not report to the reality experienced and evidenced, but to desires and fantasies not complying with the given-to-be. Those who believe in deep ruptures and polarizations not belonging to the possible experience, but to the desire kingdom, to not accomplish the objects of their fantasies, except on their imagination; angels do not descend except as good winged ideas, Messiahs do not come, except as constructive acknowledgements.

Before the given-to-be, two existential appreciations are possible: empathy or antipathy. The empathic answer is natural and harmonious; we are what we are, there´s no reason to contest or disagree with this; being continuous, reality carries in itself the mystery of essence, of vitality and of the potentials in its expressions. The antipathetic reaction can result from accidental reasons, from harder, frozen and dry existential confrontations; but running away from confrontation with the real, expecting another world beyond the frontispieces of plain life, living as if depending on it, disown the sensible evidences and the glories of being nature, betting on the narrations of this or that tradition, is living depending on what others have supposed, agreeing with escapist dogmas and disowning, in totum, itself and the real in every dimension. Accepting the state-of-being with sympathy, harmony and synchrony is living the present and put yourself  in the center of life just like it is; searching for a vigorous, enthusiastic and glorious meaning to this endless and vital, cosmos-existential process where we were born, deeply rooted in absolute immanence, is a spiritual task of maximum grandeur.

To usufruct from the capacity of being taken by surprise before the mystery which is revealed in every encounter – admiring the beauty of the flowers, the shining of dew, the smile of friends and of those who love each other, is easy and natural as deeply breathing the morning breeze. To fit and join together the vision of the beautiful to huge feelings and to the capacity of abstracting forms and thoughts in poetic directions, reveals visionary geometries which do not stop blooming, expanding and growing such as trees sprouting again from their own flowers. To feel yourself full, conceptive and comfortable, living in this creative and endless, and continuously transmuting center, faithful depositary of mysteries the essence of which resides in the interval where every forms and ideas are inflected and recreated, is natural as the birds warbling or the flowers perfume. Being spiritual is to shimmer and worship this eternal glory process, gathering death and life, youth and maturity in a single spiral circle transforming the state-of-being in the most perfect origin and identity in the given circumstances.

The deep value inputted to existence is the basis where human creativeness takes roots; qualification where what one thinks of the world, reveals being what he thinks of himself. We are a cosmos-existential event of sublime grandeur that can and must be celebrated as cosmic nativity! We are born nestled and fed in the midst of nature, marked and sealed by the parents and ancestors love. Feeling the beauty, the beautiful, consecrates the full acknowledgement, thankful and exultant of the oneness and of the love generating us and of the peace feeding us. Suffering only exists aside of the pleasure, there´s no absolute suffering rendering invalid the immediate grandeur and beauty of being the way you are, immersed into life and its unfailing immanence.

As the history of peoples and nations demonstrates – to those who wish to examine –  feeling himself born as natural phenomenon and worthy expression of the universal essence, fully integrated, is preferable and more productive than feeling himself banished and rejected, deprived of intuition and depending on the hermeneutic scriptures, sayings, traditions and concepts. To those who imagine the human being without his natural and cosmic dimensions, as mere subservient agent of some culture, with the modulated, typified and structured way of thinking, according to the courses of the academy, unable of seeing things as they eternally are, at the light of the immediate conscience, the comforts offered by sects, parties and the city´s glories, remain.

Possible acknowledgement and sense are not located in the past or in the future, but in the heart of who knows how to feel the present with amorous sympathy. This is the feeling of those living beyond the walls of the powerful Rome, native, artists and poets, children, and of those practicing the art of philosophy, of the wisdom and ethics, and of the cardinal virtues; of those to whom loving is not only charity, but yes a real and effective talent with sufficient light and peace to affirm happiness here and now, in the origin and living identity of the state-of-being.

Of the idea of God

Do you understand it, know about it, ignore it, or just believe in it?

união mística

Régis Alain Barbier

The quality of consciousness, both in itself and towards the world and society, is the essential virtue which governs existence and determines the place where one lives: hell or heaven.

The coordinates which map the idea of the divine

It’s necessary to clarify fundamental and universal terms and concepts, adjust their meanings by considering the traditions in which they were thought up and promoted, the contexts in which they are usually invoked. Accepting them, reformulating them or rejecting them allows us to ensure clarity in narratives and discourses. In this process, the intensity of the debates is proportional to the existential meaning and universality of the concepts under discussion; a fundamental evaluation is one which values and locates people and things in the places where they exist.

Debates which inquire whether pantheism (pan-theism) is mono-theistic, poly-theistic or a-theistic, are examples of some of the cognitive difficulties which crop up when terms and concepts referring to diverse perspectives, histories and cultures come into conflict, thus obscuring more philosophical kinds of discernment. In the examples cited above, the problems are the result of imperfect intuitions and ideas relating to possible meanings of the term “god” or “divinity”. It’s essential to recognize that the term “god” can never be sufficiently elucidated merely by cultural criteria. This idea can only be properly understood in the context of the three factors which influence it: (a) individual, personal feelings, aesthetic appreciation and abstract ideas; (b) Nature, as an expression of the Logos; (c) culture, traditions and related norms. It is evident that the role of culture is not fundamental, but it adds to the data which come from intuition and one’s immediate relationship with nature – if one broadens one’s understanding of the term nature in the light of philosophical meditation, as Cosmos; a unitary and phenomenological relationship between the individual and the world.

God: is the virtue, the quality and the idea of a consciousness that is active as a phenomenon both in itself and in relation to its natural and cultural existential contexts.

Gnoseological evaluations of this three-dimensional existential equation and virtue that justifies the term god (or divine) can be clarified, or obscured, through religious practices.

Religion: a doctrinal system established according to a conception of divinity and its relationship with what exists, and which motivates practices and activities described as religious.

In the apprehension of the “divine” concept, contradictions between what culture and tradition tell us and what feelings, reason and nature tell us lead to discord and incredulity, impoverishing human lucidity, and encouraging an atheistic lack of interest. From the point of view of ontogenesis, the individual tends to believe in and confirm the religious values built into the rituals that predominate in his environment; this being the case, ideology tends to confirm the value of the living being in relation to itself and the world, leading to actions and reactions that are decisive from the existential point of view, creating destinies, cultural and social structures, and subsequent problems. A lack of philosophical perception, gregarious urban life, credulity and sloth favor the historic predominance of normative theological structures and cultural prescriptions.

Baptismal imprints: basic existential values and related debates, doubts and expressions of faith which correspond to understandings and practices as they are defined in people’s early religious doctrines.

Truly to appreciate the concepts “divine” and “god” demands a careful revision and overcoming of baptismal imprints. Examining and criticizing universal terms and concepts is essential to clarifying narratives and discourses. 

Political theologies and baptismal identity

The formation and maintenance of social classes, reserves of power and subjection, corresponding economic assets, functions and positions, titles and labels, boundaries of what is legal and illegal, therapies, are processes which reflect the cultural ideology which is necessarily built into mythical configurations and theological structures. For the majority, the fundamental virtue and value of the individual corresponds to their baptismal identity.

Baptismal identity leads to a relationship of adhesion to the taught and dominant idea of god in the civilization in which one grows up.

Once the virtue, quality and idea of god has been established through a mythical narrative implanted in us about a mythical messiah, a prophet, a founding hero or a divine emperor, the social consquences happen as a result of our psyco-physical settings and original perspectives in a historical and cultural sense. It is not necessary to be a historian to perceive and understand that our initial “idea of god”, our initial theologies (“vertical” or “horizontal”, radically transcendent or not) and our early religious forms and attitudes underly geo-political processes.

In the existential, historical and dominant circumstances of the West, the political structures resulting from the archaic, original social frameworks of the imperial Roman church are maintained, because the political order depends on the original, basic virtue believed in or acknowledged by humanity: the quality of consciousness in relation to itself and what is “other”, the city and the world. The Western world and its former colonies continue to exist according to the rites said to be universal (katholikós), established and consolidated throughout the formation of the Roman empire. This being the case, in these places, people continue to reason and act within the scope of the “walls of powerful Rome”, subject to the credo of the imperial church, where a god is venerated who is powerful and hidden, with a will that is incomprehensible in the light of reason, represented by chosen people, favorites and translators, the supernatural creator of all things with the objective of saving fallen and sinning men. Only a change in religiosity and ritual will permit an evolutionary change from a civilizational point of view. The idea of god does not demand that one be impervious and insensitive in the light of natural reason, as those who take advantage of ignorance would have us believe.

In the dominant social structures within the psycho-physical, historical and current frontiers of the imperial church, the typical, dominant religious forms can be characterized as dualistic from the metaphysical point of view, manifesting themselves as religious rites and expressions that are monotheistic, exclusive, supernaturalist, salvationist, elitist, Catechist and messianic.

Monotheism: one single god, a virtue which is not exclusive to Roman and Muslim theology: Akinato, the pharaoh, worshipped Aton, the sun, as the only god. In the Roman form of monotheism, “single” evokes unity and exclusivity. Unity where one understands god as a single thing; exclusive because he does not belong to the kingdom of our material origins, to the things linked to sensuality, including of the sexual kind, and to substantial matter as we live it and know it in the world in which we exist.

Supernaturalism: god is not understood as making up the totality of the Cosmos of matter-energy; he is imagined as transcendent, supernatural. This is not the case in the Egyptian monotheism of Akinato, or with other peoples and syncretic churches where god is understood as being the sun and, sometimes, the world of the stars, therefore belonging to the natural sphere, which one could imagine being made of a more subtle kind of matter.

Salvationism: it is postulated that our origin and our destiny is not to continue transmuting consciousness and matter-energy in the ambit of the Cosmos, as we experience it in our existence, but to reascend or to return to an original supernatural plane to which it is imagined that we belong, even though we were banished by a divine decision, according to the mythical narratives.

Elitism: the human being cannot naturally get to know his true origin and destiny, since this news comes from a special revelation given to a beloved representative from a celestial orb, or from an elected one who is established as a prophet that founds equally elitist rituals and cultures where representative authorities are conspicuous – their function is to hand down the ethical, religious and political orders and prescriptions necessary for the reintegration of these beings or their salvation.

Messianism: the presumed ignorance of the living being in relation to his spiritual situation demands catechesis: this work requires a revelation – in other words, direct and special contact between the higher plane and the lower plane, demanding the coming of a messiah, which has either already happened or is expected.

In the evolution of the civilizational process, laicism, when it happens, reformulates important positions from the point of view of the exercise of immediate political power, but it does not necessarily reformulate the basic psycho-physical structure, or the “baptismal identity” of nations, with the structural positiions remaining unaltered. This is because these original societal settings are built into the cultivation of the deep quality of consciousness of individuals in relation to themselves and what belongs to the city and the world, in a deep awareness and idea or acknowledgement of who they are (who am I?) The answer is unchanging because it transcends alterations of power and depends on baptismal imprints and identities, on rituals, religious ceremonies and deep affiliations which last, and do not originate in the pages of constitutions.

Laicism: substitution of the priestly classes by lay people in the exercise of political power, without a radical reform of the “theo-political” structures.

Since the human being is a symbolic structure, a unitary aggregation of subjective (cogitans) and objective (extens) attributes, psycho-physical and metaphysical questions – which evoke ideas and values built into influential religions – are inevitable, and characterize humanity and structure the societies in which we currently live at all levels. Therefore, a secular social structure where atheism (a-theism) predominates is not exempt from theo-political foundations and frameworks – it is only possible to declare oneself an “a-theist”, if one exists in a theist civilization, reacting negatively to the general cognitive climate.

Atheism – a reactive position which takes place in cultures that are structured on theo-political frameworks that pay homage to the idea of god and an irrational baptismal identity. In “a-theism”, one denies the existence of a divine, supreme and supernatural being, affirming the inconsistency of religious doctrines relating to this “un-reasonable” concept of god, and by extension, denying – contradictorily – the possibility and utility of a positive and sensible idea relating to this metaphysical virtue of the consciousness that has itself induced this “a-theist” reaction.

Atheism, typically established as a political framework in nations which are said to be “communist,” is like any other form of theism, an event with historical and teleological processes, where there is a tendency to deify the dominant political structure or party and its founders: historical heroes. Political movements and parties occupy the deep cognitive or psycho-physical spaces of gods, prophets, kings and emperors, without abandoning the much-coveted hierarchical positions which were previously rooted in myths and theological schemes. In any case, there is a continuing neglect of the Cosmos, Ethos, Logos and Mythos, as envisioned by wise people, leaving humanity in a state which falls short of the universal philosophical harmony required for its full realization. People’s cognitive attitudes are not broadened by reacting negatively to a given political structure: the evolution of the fundamental theo-political structures which are the necessary foundation for nations only happens in the light of greater knowledge about the idea of god rooted in the metaphysical attitude of consciousness towards the “other”.

A reform of the imperial structures which are latent and lasting in secularism (monotheism as presidentialism, exclusionism as sinecurism, supernaturalism as scientificism, salvationism as futurism, elitism as class stratification, messianism as partisanship and populism) would imply different psychological and “theo-political” attitudes, as sketched out in Ancient Ionia, in the Athens of Socrates, in places outside the ambit of Roman jurisprudence, in ancient Europe and other continents, in other “non-Euclidian” scientific approaches. The philosophical understanding and acknowledgement of this numinous relationship, whether in itself or in relation to the “other”, allows the advent of other rituals relating to more integrative psycho-physical textures, without drastic divisions between what is considered the subject and the object.

These structures are defined as “pantheistic”, a concept that illustrates an understanding of god as a totality, equally the sum of all that exists and the integration of that totality as Nature in the broadest sense, revealing an order which is cosmic. The term also highlights how those who acknowledge themselves as pantheist have a deep virtue of consciousness: the basic value which one accepts and recognizes in oneself is unity in the most integrative sense possible. One perceives an ineluctable union between the body and consciousness, between consciousness and the world, between feelings and ideas: intuition is equally abstract and sensitive; there is no radical and substantial dichotomy between the various forms and the manifestation of the state-of-being. What is “one” in pantheism is the metaphysical perspective, which is monist. There are no two entities equally powerful and separate, or one “spiritual” entity destined to reapsorb the “material” entitites or matter. There is no game of rigorous opposition in this systemic understanding; there is no dichotomy in the deep structure. This “divine whole” is real, composed of cognitive and extensive attributes, like a coin, a single event formed of one side with a face and another with a crown. We are talking about a phenomenon or structure that is radically symbolic: the signs, ideas and feelings which consciousness is aware of in the “subjective function”, together with the meanings which are revealed and manifested in “objective function” together make up a unity. In this unity, consciousness is of the world and the world is of consciousness. Consciousness is, of its nature, consciousness of something, and “something” – in order to be – needs consciousness; everything exists in the intentionality of consciousness, this phenomenological and absolute relationship is essentially mysterious, divine.

The religious forms which are established around this perception of union and fusion of the individual with the whole, attainable by the flight of intuition in the natural light of reason, include the harmonious and unified operation of the abstract and sensitive intellect, and of the emotional center; they are characterized as monist from the metaphysical point of view, manifesting themselves as religious expressions that are pantheist, naturalist, congruent and resplendent, reasonable and qualified, philosophical and victorious. A natural feeling of integration and harmony, a profound meaning and an immediate sense of plenitude and union, of peace and serenity, permeate the person who lives in such communities.

Pantheism: the sense of the divine is part of the totality of natural things; everything is a single god, a virtue which does not exclude any cosmic expression, including the terrestrial world, the planets, the stars, all things that are known or unknown according to the pantheist creed. In this case, “pan” evokes a unity which – without separating anything from the substantial – includes: a single Cosmos in which we exist and to which we belong, identified and rooted in the current and original processes of transmutation.

Naturalism: is the unitary virtue naturally associated with the term divine; it is understood as including the whole Cosmos made of matter-energy which is constantly transmuting, possibly without beginning and without end.

Perfect congruence: our origin and destiny is to transmute infinite consciousness and matter-energy in the ambit of an unlimited Cosmos, experiencing life in the plane of our origin and identity, a place where we can acknowledge ourselves as equally infinite and perennially integrated in the light of a vibrant natural intuition, most emphatically in moments of ecstasy which happen frequently and abundantly, even when admiring a lily or another flower by the wayside.

Reasonable and qualified: even when educated in a disagreeable culture, the human being can appreciate his destiny, his true nature and origin, in the luminosity of the mornings, a consecration where the splendor of his own birthright is revealed, pouring out the lively liberty of the cosmic force. Humanity is the legitimate bearer of the grandeur and beauty of earthly and heavenly nature, a realization where each person can choose to be the prophet who establishes his own rituals, the creative participant in his own vision. Each person manifests in himself the essential ethical frameworks and processes of those who belong to the Cosmos, which is the body and mind of the divine, the Logos of the ancients, together with ethos, the generator of myths which — when they are legitimate — can only honor nature and the state-of-being.

Philosophical and victorious by structural necessity: the potential for reason and knowledge that characterize human nature, the awareness of being a transmutational process equally and paradoxically ephemeral and immortal, demands of the wise person the elaboration of doctrines and meanings which honor and represent the human being positively. These doctrines are spiritual realizations par excellence, — in which being spiritual means positively valuing the existential experience, so that one lives a full and gratifying life at all moments.

We are slowly bringing into being a human state-of-being who is spiritual in the true sense, in which the apotheosis will be to build a dwelling here on earth in which the harmony that one sees by visiting woods and appreciating nature, can equally reign in cities, where everyone will be respected and wisely baptized, acknowledged as children of the sun and the earth, princes and princesses of the Cosmos, worthy of the most profound respect just like all animals and creatures. A worthy place, where politics will be fully participative, education will be dialogic, the economy free, the currency real; a place where the forerunners, the philosphers, the providers, the wise people, the visionaries and the artists, the happiest ones, will be heard with attention and carefully considered whenever a decision is taken – a horizontal city, occupying the spaces, respecting nature which will be acknowledged as holy and sacred.

Divine as a full integration of the whole

When I say ‘namastê’, ‘I greet or see the divine spark in you’, I am not affirming that: a) you are a god, or goddess, delineated by your form; b) nor that you are a manifestation, or a symbolic representation or archetype or a god or goddess; I am simply acknowledging and affirming that you belong to the Whole; therefore that you are divine by being a full part in all senses, in the present moment, of the Nature which is divine.

In pantheism, to be “awake”, enlightened is to know how to expand and radiate the light of natural consciousness in the sense of filling the Cosmos. The movement of expanding consciousness, which at the beginning can hardly differentiate one’s own foot from a rattle hanging from the cradle, is progressive and continuous until, eventually, if it is not frozen and tangled in prohibitive concepts, results in a mystical crowning moment where the state-of-being acknowledges himself as a universal and eternal reality, without beginning and without end, a universal being, an eternal avatar, a holy trinity, Ehos, Logos and Mythos.

The movement of the psyche in search of this “knowing that one knows nothing” – because one knows oneself to be absolute, gracious, without any reason and without servitude – is at the same time abstract, aesthetic and affective. Abstract thought reveals the geometry which connects the particular points, things, creatures and events to the whole; aesthetics appreciates the ramifications of relationships which give evidence of beauty and harmony; the affect throbs in growing, loving empathy. This tripartite movement of the psyche exults in a mystical ecstasy which ends up fertilizing our intelligence, awakening the individual to his universality. Whether they are spontaneous or planned, the sacramental paths which lead to this lucidity vary, the fruit of searches and experiences: a walk in the forest, an event, a relationship, a ritual, a potion, the course of life.

Any discussion about “polytheism” and “monotheism” of various types, whether they are symbolic or idealistic, realistic etc, in a debate structured along the lines of: 1) ‘x’ and ‘y’ are real gods (realism); or 2) ‘x’ and ‘y’ are representations of gods – whether they are linked with a ‘fundamental’ god or goddess, as happens in some mythologies, which are in turn part of a pantheon of gods, commanded by or representative of an “absolute and omnipresent” divinity of an archetypal nature (idealism) implies the rule – whether from a historical point of view, a manifestation of something primitive or a residual superstratification of the psyche – of a latent separation, dichotomies evoked in the structure of the debates. These are sectarian categories that do not exist unless as distortions resulting from baptismal imprints which make up the civilizational structure. Here, the state-of-being is compelled to act mentally within the range of influence of a psychological position handed down historically in which he imagines or sees himself as a “spirit”, or a “consciousness” placed in a “body” or in “matter”.

Indeed, in the pantheist’s vision of the cosmos, everything is related; the origin is the course of the totality where everything connects, interacting, being born, living and dying, transmuting in the present, with unity and diversity eternally present. The pantheon is symbolic, an abstract idea, equally imaginative and sensitive, aesthetically beautiful, psycho-physical.

The pantheist can be considered an atheist, along with all the pagans who want to affirm themselves as real or archetypical gods or goddesses, in the face of those who are faithful to that exclusive monotheism described above. Certainly, many of those who declare and describe themselves sto be “atheists” in order to distance and differentiate themselves from imperialistic monotheism, from Protestant dissident movements and colonial syncretic religions, but who do not feel themselves to be accidental happenings in anevolutionary process  without unity, stuck in state and secular structures which are the residues of old theo-political frameworks, could basically regard themselves as pantheists – one only needs to appreciate the amazing essence of the state-of-being.

Two stars and two destinies – who are you?

What is the virtue of your consciousness and your deep psychical disposition? What fundamental value do you affirm and identify yourself with, in relation to yourself and the “other”, in your relationship with culture, your forms of religiosity and what you reject? The question is a radical one; it concerns your relationship with yourself and with the totality of what exists: it reflects the culture in which you were born and what you do with it; your nature as a state-of-being placed in the world and the Cosmos. Therefore to ask: “What is the virtue of your consciousness and your deep psychical disposition? What fundamental value do you affirm and identify yourself with in relation to yourself and the “other” is the same thing as asking: “What is your identity and origin?” There are only two real answers, based on ideas, feelings, aesthetic appreciation and types of abstract ideas, expressed in two metaphors with roots that are either more urbi ou orbi. The two attitudes can properly be labelled as monist or dualist from a metaphysical point of view.

1. The dualistic metaphysical attitude is: a) an archaic theological idea: I am a spirit-and-soul banished into matter to pay for my sins, banished from the divine sphere because of an original fault, hoping to be saved and to enter the real world which is not natural, but supernatural, according to the revelations of spiritual guides; b) a post-modern theological scheme: I am a citizen-of-the-state, deprived of intuition and will, alienated and subordinated to the leaders of parties, circumscribed by my duties, following the norms and opinions dictated by those who have been elected.

2. The monist metaphysical attitude is: a) a universal theological idea: I am a natural and essential state-of-being, granted a body and a universal conscience, integrated with the Cosmos, practising the cardinal virtues of the philosophers, satisfied and happy by being nature that is in an eternal state of transmutation; b) a naturalistic scheme: I am a citizen of the world, sharing in a dialogic citizenship, alive within the limits of the universal ethic that is revealed in the light of natural reason.

The dualist idea reflects a deep lack of autonomy, it points to an internal disintegration from oneself and the whole, an isolation; an existential disgust and lack of appreciation emphasizes what is unpleasant, what is ugly, what is unworthy, what humiliates, discredits and lowers. The dualist theological perspective, divorced from natural harmony, stimulates a normative and sectarian culture, stripped of intuition, built into impositions that dishonour and break the natural state-of-being in hypocritical pleasantries, encouraging an egoistic consciousness. In its classical theological form, the subject finds himself locked in alienating schemes where he imagines himself to be living accidentally, stuck in a body that is unworthy and the source of sin. In these broken circumstances, the beauty that is exalted is often confined to the arts that are said to be classical or official, whether they are exhibited in mausoleums, hanging in museums, referring to an idea of the sublime that is strictly delimited, invoking leaders and gods that are separate and distant. There is a disharmony that erupts in contrasts that are expressed in the architecture of cities where urban islands sit side by side with select, imposing areas of power. Such a perspective points to a separatist way of drawing shapes that are defined, considering their boundaries, volumes, masses and weights. The feelings that predominate are those of essential lack of self-esteem, mistrust, insecurity and conflicts; a repressed libido draws back to within the limits of a sexuality that tends to degenerate into sublimations,  sado-masochism and pornography.

The monist idea reflects an active and elevated mood, strong vitality and health, an enthusiastic self-esteem, it points to empathetic integration, good-humored and kind towards oneself and the whole; a way of seeing the shapes which manifest themselves considering equally their relationships with what they are not. It is characterized by an aesthetic appreciation which stresses the beauty that manifests itself equally in the hamony of contrasts and semi-tones, a feeling of joyful well-being, open to ecstatic inspiration, leading to a libido which transcends the strict limits of sexuality to broaden out and shine on all levels. And it encourages a culture which reveals the sense of the whole, universalizes consciousness, roots and naturalizes ethics in an essential well-being, invokes metaphors and mythical meanings which dignify the state-of-being beyond his subjective settings.

So, in the end, who are you? Inevitable metaphysical questions, deep existential attitudes, baptismal values and fundamental theologies determine the vocations and duties of individuals, isolated or organized in churches, parties or sects, and by extension in international movements and missions of these institutions, and even of countries when certain churches, parties or sects dominate and influence them. You are the holder of knowledge either according to what you have been told, or according to what you yourself primarily signify, affirm in your feelings, your aesthetic attitudes and abstract ideas. You  – the purest, most essential and powerful state-of-being – take control and decide!

Translated by Stephen Cviic 

De onde vem a ‘minusvalia’? ~ Where does low self-esteem come from?

Rosa02

With english translation below the text in Portuguese

Régis Alain Barbier

Sublime é a natureza; uma simples flor à beira de um caminho, posta em destaque no verde intenso da folhagem, brilha como uma pedra preciosa, colorindo e elevando o ânimo. A natureza-flor aponta na direção de bons sentimentos e humores, de fato, um milagre de esplendor. Um pássaro, um rosto, um gesto, uma nuvem, a relação da flor com a folhagem adjacente induz e faz ressoar um ânimo tendente na direção dessa mesma perfeição; ao contemplar a harmonia da Natureza, por contágio e mimetismo, jorra um movimento em busca de equilíbrio, ponderação, alegria e justiça: virtudes reunidas no amor. Panteísmo, a religiosidade do presente – Barbier, R. A, 2009.

Baixa autoestima, ‘minusvalia’ como dizem os hispânicos, não acreditar em si; carências: de onde vem isso? Como dar uma resposta que não seja por demais abstrata ou teórica, dizer com o coração? Estamos quase todos atolados nessas crenças de que não somos belos nem criativos. Na nossa formação cultural, cujo baixo valor e ineficácia é amplamente demonstrado escutando o noticiário e observando a história, a crença geral é que não somos dignos o suficiente para veicular essas virtudes e outras afins, como sublime, espirituoso, inspirador, iluminador. Isso nos é negado, não pertence aos nossos possíveis potenciais. Porque o mito fundador dessa cultura da indignidade diz que somos essencialmente inadequados, que qualquer virtude maior vem do além, que é lá que fica o lugar onde esses talentos e graças habitam, num plano que não estamos merecendo. Assim mitificados, para nós, em geral, esses talentos não existem, pertencem ao além, não somos dignos, verdadeiramente belos ou criativos. Pensar diferente é tabu, vaidade!

E por outro lado, na escola, se apreende que a consciência é facultativa, agregada ao corpo como se fosse um apêndice, um chapéu, em vez de ser essencial, mesclada ao mundo e às células desde o começo dos tempos e da história. É necessário lembrar que a consciência é consciência do mundo que se conhece através da consciência! Logo, é evidente que a consciência acompanha a criação desde o começo, que ela cresce junto com o mundo, com o corpo, e isso é para mim, para ti, para todos os nossos ancestrais. Ao longo da totalidade do processo evolutivo, as aferências do toque, fluindo desde o começo da vida sensível, veiculam maior sentido, pondo em contato todas as criaturas e espécies ao longo da linha evolutiva e crescimento dos indivíduos até, eventualmente, florir em sabedoria. O que se pode conhecer de efetivo, significativo e real, só pode ser conhecido por nós mesmos ou transmitido por alguém existindo no nosso meio, junto a nós, na mesma especificidade e sintonia, logo, sujeito aos mesmos princípios conectivos e universais.

Esses dois abusos interpretativos, a ideia do afastamento do Belo e da consciência como função facultativa, são errôneos, hipotéticos e abusivos, pertencem à esfera das elucubrações, negam o evidente, o que se comprova apenas por existir como dado-a-ser. Não posso conhecer e atestar nada de sensato, testemunhável, a respeito do que não pertence ao plano existencial real e sensorial, tampouco dizer ou postular nada sobre o que não pode ser conscientizado. Assim sendo, é absurdo  negar o que existe e se sabe apostando em algo impossível de se conhecer ou saber; nos coloca num mundo em que o que é essencial, o valor e a lucidez, são deportados e banidos! A consequência dessas crenças fundadoras, instituidoras dessa ‘civilização’ infeliz, é alimentar uma cultura afastada do que é descrito como ‘divino’ e apartada de uma comunhão empática com a totalidade das coisas, eventos e fenômenos.

Uma vez vencidas essas distorções ilusórias, superadas essas crenças que diminuem a nossa autoestima e sabotam as profundezas da nossa realidade existencial, seremos capazes de reconhecer o Belo e o Bom, sensatos e empáticos como graças presentes entre nós e que a nós pertençam. O que é consciência, o que é divino? Não será consciência uma empatia plena, intuitiva, florindo no sentimento estético, na apreciação do Belo, ampliada nas pautas das abstrações formais e líricas, geométricas, instalando-se mandalas de significado como rosas abertas no coração? Não será divino o amor que transborda as suas fronteiras eminentemente reprodutivas para repicar em todas as escalas e se festejar em cantos de alegria e louvor? Sabemos, por experiência própria e inegável, que calcular, examinar com razão laboratorial destituída de empatia e apreciação estética, achando isso irrealístico ou impossível por decreto batismal, pode ser produtivo, gerar instrumentos de consumo e domínio, vantagens, instrumentalizar as pessoas, mas não satisfaz plenamente o existente cuja conquista e glória verdadeira é festejar o amor que é uma comunhão de consciência, de gestos, de toques na medida do possível, de momentos e ideias.

Quem tem vida firme e forte no coração sabe que se sente feliz gratuitamente, como as codornizes. As flores das campinas crescem à luz do sol, acumulando energia sem prender os raios. Alegria, alegria se acha sempre, transgressivamente, reconhecendo em si as virtudes negadas, o Belo e a consciência, mesmo se for necessário procurar além das estrelas, ainda assim, a alegria será para sempre posta no vaso onde se faz alegre, o coração do ser humano que aprendeu a amar sem nada querer além.

Ó, amigos, mudemos de tom!
Entoemos algo mais prazeroso
E mais alegre!
Alegria, formosa centelha divina,
Filha do Elíseo,
Ébrios de fogo entramos
Em teu santuário celeste!
Tua magia volta a unir
O que o costume rigorosamente dividiu…

Uma estrofe da Ode à Alegria de Friedrich von Schiller para a 9.ª Sinfonia de Beethoven.

Where does low self-esteem come from?

Translation by Stephen Cviic

Nature is sublime: a simple wayside flower, standing out among the intense green of the foliage, shines like a precious stone, coloring and elevating the spirit. This flower-nature points towards good feelings and moods – it is in fact a miracle of splendor. A bird, a face, a gesture, a cloud, the relationship of the flower with the surrounding greenery finds an echo in any soul that tends in the direction of this same perfection. When one contemplates the harmony of Nature, there gushes out a contagious and mimetic movement in search of balance, reflection, joy and justice: virtues that meet in love. Pantheism, the religiosity of the present – Barbier, R. A, 2009.

Low self-esteem, not believing in oneself; a feeling of something lacking: where does this come from? How can one give an answer that is not too abstract or theoretical, that comes from the heart? Almost all of us are stuck in these beliefs that we are not beautiful or creative. In our cultural formation, whose low value and inefficiency is amply demonstrated by listening to the news and observing history, the general belief is that we are not sufficiently worthy to carry these virtues and other related attributes, such as being sublime, spiritual, inspiring, enlightening. This is denied to us; it doesn’t belong to our possible potentials. Because the founding myth of this unworthy culture says that we are essentially inadequate, that any greater virtue comes from beyond, that that’s the place where these talents and graces reside, in a plane that we do not deserve. Thus mythologized, for us in general, these talents do not exist, they belong to the beyond; we are not worthy, truly beautiful or creative. To think differently is taboo, vanity!

And on the other hand, we learn at school that consciousness is facultative, bolted on to the body as if it were an appendix, a hat, instead of being essential, mixed together with the world and our cells since the beginning of time and history. It’s necessary to remember that consciousness is consciousness of the world that we know through consciousness! Therefore, it is evident that consciousness has accompanied creation since the beginning, that it grows with the world, with the body, and this is true for me, for you, for all our ancestors. During the whole evolutionary process, the sensory nerves – which pour from the very beginning of life — acquire progressively more complex ramifications and interactions, putting all creatures and species in touch with one another, until they eventually flower in wisdom. What one can actually know that is significant and real can only be known by ourselves or transmitted by someone who exists in our milieu, together with us, belonging to the same species and in harmony with us, therefore, subject to the same connective and universal principles.

These two interpretative abuses – the idea of being distant from the Beautiful, and considering consciousness as a facultative function, are erroneous, hypothetical and abusive. They belong to the sphere of theoretical musings; they deny what is evident, that which is proved merely by existing as a state-of-being. I cannot know or bear witness to anything reasonable which does not belong to the real and sensory plane of existence. Nor can I say or postulate anything about that which cannot be brought into consciousness. This being the case, it is absurd to deny that which exists and which one knows, by gambling on something which is impossible for us to know; it puts us in a world in which that which is essential, value and lucidity, are deported and banished! The consequence of these founding beliefs, which established this unhappy “civilization”, is to nurture a culture that is at arm’s length from what is described as “divine” and separated from an empathetic communion with the totality of things, events and phenomena.

Once these illusory distortions have been overcome, along with those beliefs that diminish our self-esteem and sabotage the depths of our existential reality, we will be capable of recognizing the Beautiful and the Good, sensible and empathetic like graces that are present among us and which belong to us. What is consciousness, what is divine? Is consciousness not full, intuitive empathy, flowering into aesthetic feeling, into an appreciation of the Beautiful, broadened out into patterns of lyrical and geometrical abstract forms, with mandalas of meaning establishing themselves like open roses in our hearts? Is the love not divine that overflows its reproductive boundaries to ring out on all levels and to be celebrated with hymns of joy and praise? We know, by our own undeniable experience, that calculating, examining things with a laboratory type of reasoning bereft of empathy and aesthetic appreciation, believing this to be unrealistic or impossible by baptismal decree, can be productive, can generate instruments of consumption and domination, can instrumentalize people, but it does not fully satisfy the human being whose true achievement and glory is to celebrate the love which is a communion of consciousness, of gestures, of as much contact as possible, of moments and ideas.

Whoever has firm and strong life in his heart knows that he feels happy freely, as quails do. The flowers of the prairies grow in the light of the sun, accumulating energy without stopping the rays. Joy, one always finds joy, transgressively, recognizing in oneself the denied virtues, beauty and consciousness, even if it is necessary to search beyond the stars. Even so, joy will be forever placed in the cup where the heart of the human being who has learnt to love without wanting anything beyond that is made joyful.

Oh friends, not these tones! Let us raise our voices in more pleasing and more joyful sounds! Joy, fair spark of the gods, daughter of Elysium, drunk with fiery rapture, goddess, we enter your shrine! Your magic reunites those whom stern custom had divided….

A verse from the Ode to Joy by Friedrich von Schiller for Beethoven’s Symphony Number 9.

A auréola escolástica do panenteísmo ~ The panentheism scholastic aureole

 O nó da libertação  

Alchimsta

With english translation below the text in Portuguese

Somos cosmos: entender isso frontalmente, sem desvios, com gosto e saber é ser espiritual.

Régis Alain Barbier, Aldeia, 2013

Espiritualidade é conhecer o belo, o sublime e amoroso, reconhecer a harmonia e sincronia da totalidade, experimentar a relação poética que acontece quando reconhecemos existir como estados-de-seres inteirando em união a consciência e o mundo que se toca. Espiritualidade é quando sabemos, cientes e lúcidos, que a trindade existente sacraliza em união irredutível o visionário, a visão e o visionado; o entendedor, o entender e o entendido; o falante, a fala e o dito; o agente, a ação e os feitos: que somos símbolos vivos, súmbolon, união firme e impreterível de consciência e matéria-energia, polos virtuais e inseparáveis de uma realidade infinita que transcende em si mesma, sempre igual e diversa, graça absoluta. Espiritualidade só existe vigorosa e verdadeira ancorada na experiência privada do estado-de-ser cósmico feito humano: ela denigre e se destitui de veracidade e força quando bitolada nas tradições recheadas de dogmas, como, lamentavelmente, se comprova ao longo da história e na atualidade.

A unidade só pode ser plena, completa! Uma unidade com uma fração radicalmente exterior, configura algo desunido tentando justificar-se em hermenêuticas confusas, nas entrelinhas dos pergaminhos; explicitações que inexistem na natureza do mistério onde união é união, simplesmente, sem esses ‘mas’ e ‘poréns’ que turvam o espírito. O que é espírito? É o potencial da consciência em realizar e cientificar que somos, por igual, a parte e o todo sem exclusão nem ressalvas: lucidez espiritual é realizar esse potencial, saber que somos o ouro puro e sublime, a essência que se faz lagarta ou águia, riacho ou montanha, sem crescer ou diminuir um átimo, nada perdendo ou ganhando.

Como apresentar e descrever um ‘ser-plenamente-corporificado’ e efetivo, um estado-de-ser, contrastando essa definição naturalista totalmente integrada em oposição ao Ser ideal da escolástica, e, simultaneamente, advogar que a ânsia do desejo é Ser totalidade, sendo a tentação o desvio dessa meta, isto é, a identificação ilusória do Ser com alguma das suas manifestações, a confusão do absoluto com o relativo?

Reprimido em compreensões vacilantes, o espírito oscila entre conhecimento parcial e ilusão, sem jamais imaginar ou ousar pensar o real de imediato, liberto das suas impressões batismais. Estado-de-ser é ‘ser’ mais ‘contexto’ em contato unitário; não é algo relativo nem absoluto: a relação do ser e do mundo configura um cosmos inteiro e indivisível; a relação é absoluta, seja focada na consciência de ser situado em singularidades, ou na consciência de ser a esfera una, o totum, do coração aos confins do horizonte e zênite.

A unidade transita absoluta em todas as relações. O existente não é uma manifestação finita do ser infinito, é estado-de-ser, veículo e tabernáculo da unidade absoluta e ilimitada, ou, invertendo os termos, aparentemente limitado: como a ponta do iceberg que não se separa da base oculta abaixo da linha d’água, do gelo que não se diferencia da água cuja composição é ar que é o sopro e fogo da criação, cuja origem acontece na identidade do presente, totalmente integrada e transmutante – simplicidade e completude. Não há dualidade, nada escapa da relação consciência-matéria-energia, que é a substância e o tabernáculo da unidade, sendo o divino a própria unidade que se encontra na relação sem exclusão alguma: não há divisão. A união abrange todo, é totalidade cósmica, ou Deus. Como poderia o uno ser ‘outro’, ou ser ‘mais’, ao lado, em cima ou embaixo, de alguma forma deslocado da relação unitária entremeando tudo?

O panenteísmo, postulando uma franja divina criativa e separada é, igualmente ao teísmo da escolástica, dogmático, hipotético e dualista: o todo é o uno que é Deus, equacionado no centro da existência, não ao lado, nas margens ou acima; Deus não sobra nem se desloca em lugar algum, e a criação não desliza fora da relação, mas existe na relação consciência-matéria-energia onde tudo se ajunta e unifica. Ciente desse mistério unitário e absoluto, incluso na relação como fundamento necessário, não se tem grande necessidade de desejar ter: o desejo se pacifica e se dilui na certeza da unidade essencial e universal,  radicalmente imanente.

É essa ciência que faz a diferença e espiritualiza, despertando da ilusão que algo possa ser separado do mistério que é a forma do uno. O ‘Ser infinito’ como fonte da realidade não acontece alhures, fora da relação, se o uno, ou o todo como total unitário é soma e essência, se o uno é Deus, a fonte acontece no centro que coliga e agrega consciência-matéria-energia, em todos os lugares e momentos, conhecida por sabedoria, omitida por ignorância. Advogar um ser ilimitado cuja virtude é volitar como uma franja, à margem do dado-a-ser, valoriza a tradição e abre vagas para cátedras de hermetismo e hermenêutica, mas não orienta na direção de um saber imediato que efetivamente integra e esclarece.

Metáforas com força mítica não transmitem um valor por correspondência horizontal assim como uma imagem de montanha faz pensar em grandeza. A metáfora com valor religioso não é metáfora, é mistério eternamente sub rosa, faz conhecer a união da consciência que imagina a montanha com a montanha que se imagina, a experiência do fenômeno unitário como essência real. Para os filósofos, a intenção, no sentido apontado por Brentano nos seus parágrafos mais lúcidos, é o que existe, é o real, que não sobeja nem de um lado nem do outro do desentendimento da cultura dominante, vacilando entre as hipóteses do materialismo e do idealismo, tentando fugir do real como se não fosse suficiente e satisfatório.

Imaginar que existe um “espírito da montanha e um espírito do ser humano, sendo a diferença entre os dois uma questão de grau evolutivo” – Hathaway, Mark; Boff, Leonardo: O Tao da Libertação; Ed. Vozes, 2012, p. 430 – é degringolar a consciência num animismo primitivo, uma decorrência de acreditar que o uno, o divino sobeja além dos limites do cosmos, descendo em hierarquias de uma fonte criativa de alguma forma separada, completa ou parcialmente. Não existe um espírito da montanha, não existe um espírito do homem, o espírito é a consciência unitária que vence a ideia de que existe montanha e homem separados, realizando a existência de uma sagrada comunhão em que a consciência da montanha é a montanha da consciência; dito em termos universais, a consciência é o cosmos que é a consciência. Grau de evolução é o entendimento que progride devagar, vindo da crença que montanha e homem têm espíritos em diferentes graus de evolução, na direção do reconhecimento da unidade que sela a manifestação desiludindo os graus e as diferenças. Eu sou montanha, tudo quanto há, sou totalidade.

The pantheism scholastic aureole

           The Liberation Knot  

We are cosmos: to understand this frontally, without detours, with pleasure and knowledge is to be spiritual.

Translation by Stephen Cviic

Spirituality is to understand the beautifulness, the sublime and amorous, recognize the harmony and synchrony of totality, experience the poetic relationship occurring when we recognize to exist as states-of-beings, integrating, in perfect union, the conscience and the world that is touched. Spirituality is when we know, aware and lucid, that the existing Trinity makes sacred the irreducible union among the visionary, the vision and he who´s viewed; he who understands, the understanding and the understood; he  who speaks, the speaking and what has been spoken;  the  agent, the action and what has been done; that we are living symbols, ‘sumbolon’, firm and unsurpassable union of conscience and matter-energy, virtual and unexcelled poles of an endless reality that transcends in itself, always equal and diverse, absolute grace. Spirituality only exists vigorous and truthful when anchored on the private experience of the cosmic state-of-being made human: it slanders itself and becomes deprived of truthfulness and strength when narrow-minded on the traditions crammed of dogmas, as, lamentably, it is evidenced along history and the present time.

The oneness can only be full, complete! A oneness with a radically outer fraction, configures something disconnected trying to justify itself in confused hermeneutics, on the interlineations of parchments; making explicit what do not exist in the mystery nature where union is union, as simple as that, without theses ‘buts’ and ‘yets’ that darken the spirit.    What is spirit? It is nature´s potential to carry through and advise us that we are, equally, the part and the whole without exclusion nor exceptions: spiritual lucidity is to accomplish this potential, without knowing that we are pure gold and sublime,   the essence that becomes a caterpillar or an eagle, the creek or the mountain, without increasing or reducing an instant, nothing loosing nor gaining.

How could one present and describe a ‘fully embodied and effective being’, a state-of-being, contrasting this fully integrated naturalist definition in opposition to the ideal scholasticism Being, and, simultaneously, advocate that the desire anxiety is Being the totality, being temptation the deviation from this aim, that is, the illusive identification of Being with some of its manifestations, the confusion of the absolute with the relative?

Choked down by hesitating comprehensions, the spirit sways between partial knowledge and illusion, without ever imagining or daring to think about the real immediately, free from its baptismal impressions. State-of-being is ‘being’ plus ‘context’ in unitary contact; it´s not something relative nor absolute:  the being and world relationship configures an entire and indivisible cosmos; the relationship is absolute, either focused on the conscience of being situated in singularities, or on the conscience of being the sole sphere, the ‘totum’, from the heart to the boundaries of the horizon and zenith.

The unit goes through on an absolute way in every relation. The existing is not a finite manifestation of the infinite being, it is state-of-being, vehicle and tabernacle of the absolute and unlimited unit, or, inverting the terms, apparently limited: as the top of the iceberg which does not separate itself from the base hidden below the water-line, from the ice that does not differ from the water, the composition of which is air which is the puff and fire of creation, the origin of which happens in the identity of the present, fully integrated and transmuting – simplicity and completeness.  There´s no duality, nothing escapes from the conscience-matter-energy relationship, which is the unit´s substance and tabernacle, being the divine the unit itself encountered on the relationship without any exclusion:  there´s no division. The union embraces everything. It’s the cosmic entirety, or God. How could the single be ‘another’ or be ‘more’, beside, on or under, somehow displaced from the unitarian relationship intermingling everything?

Pantheism, postulating a creative and distinct divine fringe is, alike the scholastics theism, dogmatic, hypothetic and dualist: the entire is the oneness which is God, equated with the center of existence, not beside, nor on the edges or above; God does not over-abound nor is displaced nowhere, and creation does not slide out of the relationship, but exists in the conscience-matter-energy relationship where everything is united and unified. Aware of this unitarian and absolute mystery, included in the relationship as a necessary base, one does not have the great need of wishing to have: the desire becomes peaceful and dilutes itself on the certainty of the essential and universal unity, radically immanent.

This is the science that makes the difference and becomes spiritualized, awaking from the illusion that something might be separated from the mystery forming the oneness. The ‘infinite Being’ as source of reality does not occur elsewhere, out of the relationship, if the oneness, or the entirety as unitarian total is the sum and essence, if the oneness is God, the source takes place in the center that unites and aggregates conscience-matter-energy, everywhere and at every moment, known as wisdom, omitted due to ignorance.   To advocate a limited being whose virtue is to flutter as a fringe, aside from the given-to-be, values the tradition and opens vacancies to hermetics and hermeneutics cathedras, but does orient towards an immediate knowledge that effectively integrates and enlightens.

Metaphors with mystic strength do not transmit values through horizontal correspondence, just as a mountain image makes one think of grandeur. Metaphor with religious value is not metaphor, is mistery eternally ‘sub rosa’, reveals the union of the conscience imagining the mountain as a mountain that imagines itself the experience of the unitarian phenomenon as real essence. To the philosophers, the intent, in the sense pointed out by Brentano on his brightest paragraphs, is what exists, what’s real, that does not overbound on either side of the dominating culture misunderstanding, hesitating between the hypotheses of materialism and idealism, trying to escape from the real as if it were not enough and satisfactory.

To imagine that the “spirit of the mountain and the spirit of a human being exist, the difference between the two being a matter of evolutive degree” Hathaway, Mark; Boff, Leonardo: ‘O Tao da Libertação’; Ed. Vozes, 2012, p. 430 – is to disarrange the conscience in a primitive animism, a consequence of believing that the oneness, the divine overbounds beyond the boundaries of the cosmos, descending in hierarchies of a creative form somehow separated, completely or partially.  A spirit of the mountain does not exist, as does not exist a spirit of the man, the spirit is the unitarian conscience that triumphs over the idea that a mountain and a man exist separately, performing the existence of a sacred communion in which the conscience of the mountain is the mountain of the conscience; said in universal terms, the conscience is the cosmos which is the conscience. Evolution degree is the understanding that advances slowly, originating from the belief that mountain and man have spirits in different degrees of evolution, towards the acknowledgement of the unit that seals the manifestation disenchanting the degrees and the differences. I am mountain, everything that exists, I am entirety.

Desenvolvido por: Midia12