esote rism, in the sense we have given them in previous articles - can work together for the creation of the new world.

Transcription

1 All three ways of the looking at man - the dialectical, the probablistic interpretation, and that of esote rism, in the sense we have given them in previous articles - can work together for the creation of the new world. They are operational sub-sets, open to a harmonious infinity of apprehensions, in spite of the fact that they frequently come up against the paradox of consciousness. They are useful for us to function on the basis of reason and to work for the necessary anthropological change, systematically taking control of the situation and introducing the necessary changes. Below this level of apprehension, there is only blind psychologism, and in this man has no integrity in terms of consciousness and experience. The 'melting-pot' of transubstantiation Intellectual unification and harmonisation are needful for the necessary changes to operate. For bottom-up transubstantiation to be able to take place - as the evolution of man requires- certain conditions must be fulfilled. When these conditions are not fulfilled, the major disasters in the psychological make-up of the individual and in his particularity occur. The individual undergoes a paranoid mutation and schizoid collapse. The same also happens with societies. An important condition for the correctness of the process of transubstantiation is the detachment of man from corporeality, the sense of identity without projection on to the sphere of feeling, without medieval fantasies and idolisations. It is similar to the position formulated by the great visionary scientist and founder of cybernetics Norbert Wiener, when he propounded the idea of the possibility of existence as being information without a vehicle. As a twisted substitute for this perspective, many people become creators of 'nothing'. [ 1] When they project this 'transubstantiation' within 'nothing', when they give authority to 'nothing', the result is Hollywood, the vision of self-regulating markets, fundamentalism, the totalitarianism of the führer, consumerism as a way of life, the hollow model of life, and the narcissisms of 1 / 7

2 elites. Three basic factors It remains, then, for us to see how this happens and for us to review the factors which mesh with this transu bstantiation and which hold the key to every development within the living world of Causes and of Perpetual Awareness. Three basic expressions of the human being must go into the 'melting-pot' of evolution: self-pre servation, sexuality, and competition. The more profound features, the causes, and the meanings of these branches of the functioning of man have not come to the forefront. The only thing which is adequate is the study of the reference of social, and to a lesser extent, psychological, phenomena to a pathological stasis and not to evolution or physiology. People are almost literally torn apart simultaneously by: the drive towards self-preservation, which is intensified by social competition; the quest for sexual pleasure, cultivated in them by the accumulation of the stress and desires of the consumer society; the drive towards self-promotion, caused by their anonymity and the indifference of society towards them. Even the correctness of the instincts, when it emerges healthily, internally, is oppressed by inhibition, in their synthesis with the rest of life, and not in their expression in an isolated 2 / 7

3 and specialised way. Thus, man is filled with incurable inner breaches and voids, which are made up for by erroneous paranoia and divisiveness. On the evolutionary type of man We could look at human beings in three cultural categories. The first is external, the second int ernal, and the third is the historically transcendental or evolutionary. 1. The first type of man is the one who identifies himself with social externality. 2. The second type of man is the one who experiences the simplicity and inwardness of his self (exceptionally rare). 3. The third type of man is the one who ascribes meaning to life through the evolving nature of existence and boundless potential - and not with the frivolity of a novelist. It is to this category that the great figures in world progress, the agents of a historical enthalpy who liberate their energy as Human Individuals in History. Instead of the will for domination, they have the Will of the Self - a dynamic of withdrawal from psychological error and extrication from it, whereas Intellectual Activity of Freedom remains. Instead of the desire for psychological release and a mass mood, they see and love distance (space) as a diaphanous Being. Instead of the consumption of thoughts and information, they have the Intellectual Activity of Awareness. 3 / 7

4 Instead of the traditional aesthetic of the world, their aesthetic is Striving and Globalism. Instead of the air-tightness of thought and linguistic vulgarity, the understanding of the Specific, with succinctness and synthesis, shines forth. Instead of doctrines and amoralism, instead of selfishness, there is Dedication to Selflessness, without hypocrisy, without counterfeit idealisation. Instead of the hierarchical rituals of society, there is the Understanding of Co-existence, of Collective Constitution and of Synthesis of the whole. Instead of self-preservation, they advance to the meaning and identity of the being. From dominating desire, they advance to the aesthetic abstraction of feeling. From feeling, they advance to sensuous apprehension and fearlessness of Life. From a psychological disposition, they advance to an understanding of and an evolving connection with reality. From expression and psychological release, they advance to Re-thinking and Creativity. From personality, they advance to Voluntary Collectivism. 4 / 7

5 From specifications and mechanicalism, they advance to a Liberating and Dynamic Relation between the Individual and the Totality, experientially and to an Awareness of Synthesis. Roadmap How do we set out to liberate man in the direction of this evolutionary horizon? First, there is the Beginning, the seminal appearance of the New; then comes enlightenment as to its existence and nature, followed by Differentiation from the present-day, so that mimesis and its incorporation are precluded, and its alienation is avoided. Then, collective interest must be concentrated, and this must lead to Individual Participations. These will also bring about the realisation of the model, which, however, must be balanced in a de-polarising way, that is, so that it causes no polarisation in the environment, or disastrous imbalance. The reason for this is that the evolutionary process should not be totally objective, mimetic, but Internal in the nature of this Model, and Subjective as to its Participants. This alone, however, is not sufficient. We must reach a point face-to-face with the New, the sen se of Existential Meaning of Being and of Psychological Understanding and, then, the New itself must appropriate the Power of Synthesis of historical formation. But here lurks the danger of its false appropriation, and this must be eliminated, together with any selfish absorption. The New must correctly communicate Intellectual Understanding as to the Environment, it must be integrated - in its proportions - into Globalism and evolutionary enthalpy. Nine Stages 5 / 7

6 1. The first stage at which living human matter must arrive is freedom from the environment, the organism of subjectivity, deritualisation and deproductivisation or, to put it another way, disengagement. 2. The second is selflessness and psychological lucidity, freedom from psychological introversion, as well as from impulse. Despair is dominant here, in a sense which does not look for pity. 3. The third stage is Intellectual Apprehension, Philosophical Thinking, Freedom from mechanocratic thought, or, otherwise expressed, in the words of Hegel and Lenin, "such an attachment to abstract thought as to make the selfish interests which drive the everyday life of men and peoples fall silent". 4. The fourth stage liberates from symbols, giving rise to a fundamental understanding of the Significance of symbols and their information. This is the stage of liberation from necessity an d of the transition to causative freedom, and not the illusion of it. 5. The fifth is Transcendence and de-polarisation of the Individual, as well as Freedom from synchronicity with the world. 6. The sixth stage is the Termination of the Subjective Mimesis of Being (not only subjective). 7. The seventh is the organicisation and Decentralisation in Depth of Life and of the World of Consciousness. It is the stage at which the Consciousness attests to the lower hierarchy of evolutionary structures as the confirmatory condition of completeness (in accordance with Gödel's Theorem of Completeness), and in which the Consciousness is now in a state of openness towards its transcendence, with a view to the Completeness of Self-Existence of Being. 6 / 7

7 8. The eighth stage is abstraction from reactions, and Identification with pure Will. 9. Finally, the ninth is the Cosmological Apprehension of Being in Abstraction. Ioannis Zisis, Writer [1] Zisis, Ioannis, 2008, The Idolisation of Nothing. The above text is part of the essay ENVIRONMENTAL THEORY AS A BASIS FOR A HOLISTIC, SYNTHESIS, AND PLANETIC SCIENCE deals with the need for there to be New Sciences, with different characteristics. The alienation of knowledge from the life of the scientist, the expropriation of its use in society because of the alienation of people and economic and political vested interests, as well as the deficit in knowledge on matters concerning the modern world impose upon us the formulation of the proposal for the development of those New Sciences which will bridge the gap between the alienation of technologies and the psychic depth of life and the human Being. The essay will be published in stages. We believe that by the present series of publications we are contributing to the dialogue on a quest for a sustainable civilisation, looking to the future. Photo from Wikimedia 7 / 7