The integrative model – Psycho-evolution
The human phenomenon is a unique biological, collective, and global phenomenon, whose past, present, and future is intimately bound up with the formation, life, and ultimate transformation of the Earth. […] But once the whole of the human is integrated the “inside” as well as the “outside” into a coherent representation of the world, the human comes to be seen as the very axis and arrow pointing the direction of evolution itself.
(De Chardin, 1940, p. xviii)
I will try now to present all that was said until now regarding the two dimensions of the universe: the manifested and the unmanifested dimensions and the relationships between them. In addition I will try to present , the absolute and the relative points of view- in a schematic mode. This model tries to position the psychoanalytic theory in its relation to the teachings of spiritual evolution. I would like to emphasize that I am not trying to merge them into one theory. But in a wide context one can delineate both of them as describing the human psyche and spirit in two hierarchical unparallel dimensions. The evolutionary impulse includes the sexual impulse and the creative impulse and brings them to a higher level. It can become conscious and deliberate, that is to say, to be directed by the subject from the very point where the psychoanalytic research finished its task. The psychoanalytic insights are not refuted by spiritual research, but by discovering the series of values that lie below them they can receive a different context and continue to evolve.
The normal-Neurotic triangle
For much of our lives we follow the course of this triangle, without even being aware of all the other possibilities and potentials embodied within ourselves and in life itself.
This dimension is heavily influenced by the formation of the separate narcissistic ego. The ego is an object formed out of the building blocks of "identifications". It functions as a shield or screen intended to protect the subject from unmediated encounters with the bodily, the spiritually or the worldly Real.
The ego serves as a defense in the face of the dynamic uncertainty of the subject of the unconscious, its inherent Otherness and the sense of the uncanny that accompanies such encounters. Because of the imaginary fixation on the ego as our identity (fixation is referred to by Eastern wisdom as "attachment"), the ego resists movement or change in one's desire. In analytic practice, the ego is considered to be a source of resistance and fixation. Reinforcing it merely serves to increase resistance. The attachment of the ego is considered the personal, imaginary perspective of one's psyche, which puts a stop to motion.
By undermining the attachment to the ego, psychoanalysis tries to restore the movement of desire and of its dialectic- and to open up – free space in which the subject can dwell and move more freely through life's contingencies.
The tip of the triangle is that part in us that is simultaneously the most intimate and the most alien. Freud named it – "the other scene". Lacan named it – "the Other's discourse". That is to say, the Unconscious is something in me but not of me. It is an agency or function that covertly influences most of our being and action in the world as well as conditioning our reactions. The Freudian unconscious relates to the causality which motivates human behavior. We recognize the unconscious through actions that are caused and conditioned by other actions of which we have no conscious knowledge. This is evidently a blow to human narcissism. The ego is not even master in its own domain, but has to be satisfied with fragments of information that reach it about what happens in its unconscious. We can also see the unconscious as the subject, that appears unexpectedly in the gap between the motivation, and what the cause is operating upon. It appears as an obstacle- which implies that there is -a hole in the fullness of our life. Thus in order to be liberated from the conditioning of the unconscious we should know ourselves, and for that we should recognize and know the unconscious.
Freud says: "No matter how difficult it is, there is a necessity to go there".
The Unconscious is the place of the drives. The drive is a concept representing the motivating force, the motion. A distinction has to be drawn between drives and biological needs. The Drive is disconnected from biological need and it can go through different vicissitudes depending on the culture. A drive is always striving to reach satisfaction, without necessarily relating to an object. In the drive there is dualism. Freud distinguished between Life drives – Eros (sexual drive), and Thanatos (death drive). Freud called the energy that motivates the erotic drive "Libido". The death drive is the tendency of every living creature to return to an inorganic state. We usually find the two types of drive mixed together.
The drive, like the unconscious, operates according to a rhythmic principle of appearance and disappearance. It circulates around an object and aspires to get satisfaction. It’s movement is a horizontal cyclical movement. Along all Freud’s theory, the drives are describes in a dualistic manner. At first Freud – claimed that the sexual drives are opposed to the ego or to the self preservation drives. The ego drives are the self preservation drives of the individual. This is knowledge embedded in the body. This knowledge usually controls the body. The sexual drives support- the ego drives by giving them energy, but at the same time they evade- its ( the ego's) authority or this order of self-preservation. The dialectic? is between the unifying of all the drives under the control of the ego and the multiplicity of the partial sex drives that are not integrated into a unified sex drive.
When Freud understood that the Ego drives are also sexual in their -nature, he constituted the dualism on the opposition between life drives and death drives. He saw the life drives as a tendency to unity and -acting according to the pleasure principle, while the death drives act beyond the pleasure principle towards disintegration and destruction. In real life we will seldom find these two drives completely separated from each other. We will find rather every emergence of the drive as a combination -of the two. Without the Erotic drive, the Death drive would not have been felt because it is a drive that acts in silence. Lacan keeps this duality even though for him every drive is simultaneously both sex drive and death drive, because every drive, beyond a certain limit, is repetitive, creates enjoyment, and finally is destructive.
There are two principle ways for erotic drive to attain satisfaction. One way remains within the limits of "the law”, thereby avoiding transgression of the pleasure principle (i.e. we accept that which gives us pleasure and reject that which causes us displeasure). The other way combines the two drives in a way that causes the law to be transgressed, (going “beyond the pleasure principle”). The latter way is called Enjoyment. Enjoyment is a satisfaction derived from painful experiences but also from ecstatic ones. This experience exists in every element of life, in sexual orgasm as well as in symptom, speech and even enlightenment.
While the human subject that is described in this neurotic model is fundamentally split between the drives and the demands of reality, enjoyment is a movement towards the One.
Enjoyment is also dualistic – most of the enjoyment known to our western civilization is phallic enjoyment connected to power and conquest. The human being has the possibility to experience a non-phallic or another mode of enjoyment.
The second mode is unlimited feminine enjoyment which cannot be described in words, since language fundamentally belongs to paternalistic law and phallic culture, but can be experienced as ecstasy or sublimation, as in the case of poets and mystic sages.
Lacan – contrasts Enjoyment beyond the pleasure principle to the pleasure within the pleasure principle. For him the pleasure principle constitutes the phallic principle, and phallic or sexual Enjoyment always stays in the realm of the signifier. The non-phallic, psychotic or 'being' Enjoyment exists in opposition to that realm. This is Enjoyment that is outside language and beyond sexual differentiation. It belongs to the body as an organism. Every woman has- potential access to this other Enjoyment, because not all of her is subject to the phallic principle. If we go one step forward we can see – evolutionary potential in this claim.
The relation between these two kinds of Enjoyment – consists of – limits, regulation and defense. Phallic Enjoyment regulates Enjoyment since it includes a limit- channeled by – the phallic signifier. The other enjoyment belongs to the body, and it exists outside the symbolic order. As Lacan claims: “Phallic Enjoyment is the obstacle owing to which man does not come (n’arriver pas) , I would say, to enjoy woman’s body, precisely because what he enjoys is the enjoyment of the organ” )Lacan, 1972-73, p.7).
Phallic enjoyment is a defense against body as an organism. enjoyment, which includes the abandoning of the symbolic, which means the death of the subject- and its disappearance from the symbolic order. Phallic enjoyment is always partial, separating between people, releasing tension and acts through orgasm. Orgasm – results in separation from which the subject develops. Feminine Enjoyment is holistic, enmeshing, arousing tension and results in symbiosis. One can describe it in Lacanian terms and say that the subject disappears in the Other, or one could say that this mode of Enjoyment can open a possibility of experiencing the absolute.
The drive is completely cut off from – needs. It is a cultural-symbolic construction. It goes round the object in a cyclical movement. It emanates from the erotogenic zones and returns to them. Freud named different partial drives, each having a different origin- and a different erotogenic zone. Lacan constructs a list of drives: oral, anal, scopic (related to seeing),and invectoric (related to the voice). He emphasizes the partial nature of the drives and that as far as sexuality goes there are only partial drives. While Freud is hesitant concerning the existence of a genital drive – it being the highest point of development and integration for the drives, Lacan claims that the drives are not partial in a sense of being part of a genital whole, but that in fact they represent sexuality in a partial way. They represent only the enjoyment aspect of sexuality and not its procreative aspect. According to him, there is no procreative drive.
Lacan emphasizes the cultural aspect of the drive rather than its organic aspect. For him it is not a question of biology but a question of the symbolic order, the action of language on things. Never the less the drive touches the Real. In the constant movement of the drive around the satisfying object, which belongs to the realm of the Real, something of the Real penetrates the symbolic order. For Lacan the death drive is not a separate drive but an aspect of every drive. Every drive is striving for its annihilation, every drive ties the subject to repetition and every drive is an attempt to go beyond the pleasure principle towards Enjoyment which includes suffering. That is to say, the drive is sado-masochistic in its essence – it revolves around the relationship between pleasure and pain- and the Other for it is only an object of pleasure or pain.
The arrow of Desire
Drives always strive to achieve the primal satisfaction they derived from primal objects like the mother's breast. Since these objects are lost, a track of indestructible desire is created. In this path any object eventually turns out to be disappointing, which leads to searching for another object. Thus desire is a result of a lack. From the psychoanalytic point of view, this lack is fundamental to the structure of the psyche, and can be fulfilled only temporarily, through fantasies, symptoms and sublimations. Psychoanalysis therefore deals with what is lacking in the experience of being and in the subject. Desire is never satisfied, it always wants something else. All needs can be satisfied, all the objects of demand, except for the object of love, the search for which is the motivation of desire.
St. Augustine calls the dimension of desire “Will”. For him the will is the praxis, the act:
"For in these things the ability was one with the will, and to will was to do; […] The mind commands the body, and it obeys instantly; the mind commands itself, and is resisted. The mind commands the hand to be moved; and such readiness is there, that command is scarce distinct from obedience. Yet the mind is mind, the hand is body. The mind commands the mind, its own self, to will, and yet it doth not. Whence this monstrousness? and to what end? It commands itself, I say, to will, and would not command, unless it willed, and what it commands is not done. But it willeth not entirely: therefore doth it not command entirely. For so far forth it commandeth, as it willeth: and, so far forth is the thing commanded, not done, as it willeth not. For the will commandeth that there be a will; not another, but itself. But it doth not command entirely, therefore what it commandeth, is not. For were the will entire, it would not even command it to be, because it would already be. It is therefore no monstrousness partly to will, partly to nill, but a disease of the mind, that it doth not wholly rise, by truth upborne, borne down by custom. And therefore are there two wills, for that one of them is not entire: and what the one lacketh, the other hath" (St. Augustine, 401a.d. book VIII) .
The arrow of Repression
Repression is activated whenever there is a threat of forbidden wishes appearing in consciousness or an eruption of drive which the ego cannot stand. The concept of repression represents the process through which certain thoughts or memories are deported from consciousness and are limited to the unconscious. Freud distinguished between primary repression (a "mythical" amnesia of something which was never conscious in the first place, a perennial "psychical action" that constitutes the Unconscious), and secondary repression (concrete action of repression, where an idea or a certain perception that were once conscious, are deported from consciousness). Since repression does not destroy the ideas or memories which it deports, but only limits them to the domain of the Unconscious, the repressed material can always return in distorted forms, in symptoms, dreams, slips of speech, etc. (the return of the repressed).
For Freud repression always had two aspects. One aspect is the ego's repressive force –. The ego represses the drive and blocks its accessibility to consciousness. The second aspect of repression is also the defeat of the ego. The multiplicity of repressions is similar to the multiplicity of fixations.
In his later teachings, Lacan, similarly to Freud, combined the drives with the ego. In accordance with Hegel's philosophy, they both saw the relationship between the drives and the ego as war of life and death, constituted by repression and the return of the repressed. Does psychoanalysis attempt to make peace between them or does it try to find a different level of consciousness where war would lose its effect?
Repression uses a warlike representation because it deals in a combat between representations that prevent awareness to other representations. The repression principle according to Freud is a war of representations. There are stronger representations, which force themselves on other weaker representations. The strongest group of representations is the group that constructs the ego. The ego is defined as a group of representations that have the power to repress other representations.
Fantasies, Symptoms, Sublimation
Those are three modes for facing reality, defensive ways that enable the human being to compromise between the often opposing demands of the drive and the demands of reality in accordance with the pleasure principle and enjoyment. These modes draw the upper flat line of the triangle and enable the subject to go through life without going beyond a certain level of consciousness, which the subject can experience as threatening and provoking anxiety. Going beyond this level can lead to disintegration of personality or transformation.
Fantasy is an imaginary scene in which the subject is a protagonist, representing the fulfillment of a wish (an unconscious wish). In this way the subject can fulfill his desires without endangering himself in any way whatsoever. Fantasy assumes different modes: conscious fantasy or daydream, unconscious fantasy (or phantasm). The reality we experience is constructed mostly from fantasies, so it is easier for us to face it.
Fantasy is uncovered by analysis as the structure underlying the manifest content. Phantasm is the particular way each one of us constructs his relation to the traumatic thing, to the Real. It is the defensive answer of the subject facing the Other's desire – the answer to the question “What does he/she want from me?” but to which he does not receive an answer. That is to say it includes our self-image and identity.
The symptom is the result of a compromise between repression and a return of the repressed, a consequence of a partial success of defense. It functions as a representation of a memory that seems lacking in symbolic signification. That is why interpreting the symptoms gives it retroactive meaning. Generally there are body symptoms related to the Hysterical structure – that is to say the body becomes ill from the truth concerning its repressed sexuality, and there are compulsive symptoms related to the Obsessive-Compulsive structure and expressed in thoughts or actions. The Hysteric (usually a woman) looks for the Other's desire and questions it; the Obsessive-Compulsive tries to eliminate the Other's desire. The Hysteric defends herself from enjoyment while blaming everyone around her; the Obsessive-compulsive is attracted too much to enjoyment, while feeling guilty.
Lacan divides the symptom to "an envelope" and "a nucleus". He calls "envelope" the symbolic meaning the symptom has for the person who suffers from it. This meaning is in language, connected with words, which is why it can be interpreted. Despite this, the nucleus of the symptom cannot be interpreted, since it is situated outside of language. "The nucleus" contains the element of enjoyment in the symptom which is related to the body, situated in the psychic Real realm. "The gravity force" of enjoyment gets stronger the closer one gets to the nucleus. That is the reason we repeatedly witness patient's having enormous difficulty in giving up their symptoms, even after interpreting their significance. The human being is attached to his suffering and will not renounce it easily, especially if he/she feels a victim of it.
Even if the nucleus of the symptom is related to language, it is a language that is used first and foremost for the Enjoyment of the speaker and not for communication with the other. Symptoms show stability and the ability to survive much more than other formations of the unconscious.
The symptom as a body event is related to the fact that the human being “has a body”, which is different from saying that “he is a body”. There is no identity between the body and the entity in man, since even if he identifies with his body he turns into a subject through the signifier, that is to say he is split- and lacks -" being”. This “lack in being” as an effect of the signifier separates the "being" from the body and reduces the body to the status of “having”. Due to this fact the human being suffers also from symptoms with which he cannot identify with. The uniqueness of the human body is that there are always events that leave traces in it and disturb- it, and those are the events which are connected to speech and discourse; those are the ones that create a symptom.
Apart from the subject, which is an effect of the signifiers and of language, there is also the individual who is influenced by the unconscious; the individual who is influenced by words and does or does not do deeds that cause – him guilt and the need to repress. The effect of the signifier is not only to signify but to create an affect in the body. The influence of the affect includes the influence of the symptom on the body. The symptom allows for drive satisfaction. The body or the thought turns into an origin of drive satisfaction through the symptom.
Sublimation is the process that deals with the challenge of satisfying drives not by affecting the drive itself, such as by repression or subjugation, but by changing the object.
Sublimation means displacement of the libido: Drives cannot be subjugated but objects can be shifted in ways that will grant legitimacy from the social aspect.
Sublimation also involves resistance – the resistance of culture to the original satisfaction of the drive. Sublimation of drives enables the higher faculties (scientific, artistic or ideological) to become active – to play an important role in cultural life.
In this there is an attempt to grasp the rope at both ends: On the one hand the chances of authentic gratification and on the other hand, objects that are endowed with collective social value which have undergone development of the imaginary and phantasmic dimension. Sublimation is usually compared with de-sexualization, with the libidinal investment displaced from being a crude object (which is supposed to gratify basic drives) to a higher and more cultured form of gratification, for example – writing poetry instead of having sex.
In fact though, sublimation and de-sexualization are not connected at all. The sublimated object is an ordinary day to day object of no importance, elevated to the glorious level of the Thing. It is the embodiment of nothing-at-all.
Therefore, a sublimated object represents the paradox of the object that can only exist in the shadows, mediated, veiled, hidden. That is to say, represented by something else – language. Lacan called it "The beauty behind the veil". The moment one tries to reveal the essence by driving away the shadows, all that is left is a simple and insignificant object.
Full sublimation is not possible: Something wild is always left out, impossible to sublimate, attempts to totally sublimate drives are always prone to failure. Such attempts might even lead the person to attempt to commit suicide, whether physical or spiritual, as in the case of many artists.
Sublimation is a horizontal movement of widening and adding significations. The philosopher Ken Wilber calls this movement "translation". Horizontal motion only serves to reaffirm and reinforce the self. It cannot bring about a change in our level of awareness. It cannot liberate us from the ego. He opposes this movement to the vertical one which relates to radical "transformation" and liberation. This kind of movement is characteristic of a tiny fraction of the population. Instead of reinforcing the fixated ego it has the potential to destroy it. Emptiness rather than fullness. Vertical motion puts the very process of translation in doubt, shatters it. With translation, the self finds new ways of thinking about the world. Transformation means changing the world rather than translating it.
That is to say there is a different mode to dealing with reality and drives which is related not to sublimation of the drive but to their transformation.
This brings us to the second triangle – the model of The Authentic Human Being.
The Authentic Dimension
“In his article – The Subversion of the Subject – Lacan writes: In other words, a strain of psychoanalysis that is sustained by its allegiance to Freud cannot under any circumstances pass itself off as rite of passage to some archetypal, or in any other sense ineffable, experience. The day someone who is not simply a moron obtains a hearing for a view of this kind will be the day all limits will have been abolished. We are still a long way from that”(Lacan, 1960, pp.283-284).
This dimension appears occasionally, as a result of an awakening which leads to contemplating the Cosmos, life, and the place of the human being from a wider perspective, or as a result of extreme experiences, or of continuous discontent which compels the subject to look for a new meaning beyond manifestation.
At the beginning of "Life Divine", Sri Aurobindo notes the "constant aspiration of mankind to reach the wisdoms concerning God, Light, Freedom and Immortality" (Aurobindo, 1914). Those ideals are persistent throughout history and can be reached by a revolutionary individual effort or an evolutionary general progression."
Andrew Cohen investigates the evolutionary journey of consciousness and our faculties of reflective consciousness and free choice in order to participate consciously in this vast process of the evolution of consciousness from the lower dimension to a higher one, from the gross to the subtle, the personal to the impersonal. For this to happen we are required to liberate ourselves from the chains of the fears and desires of our narcissistic ego.
It could be said that the practice of psychoanalysis also focuses on liberation from the personal complaint and the widening the perspective to the universal structure of neurosis and psychosis. I state that there is no real sense in psychoanalysis without referring to evolution as its aim: recognition of repetition compulsion, falling of the ideal self image, renunciation of pathogenic narcissism, recognizing the partiality of various desires and their limitations and detaching the identification with them, which means liberation, assuming responsibility for one's enjoyment, invention of new knowledge and new love. What is psychoanalysis for if not to stop the repetition compulsion, to liberate from fixations, to create space for the movement of desire, to elaborate the representations of the drive to new metaphors?
Analysis was destined to stop repetition, to liberate one from fixations, to create space for the movement of desire, and to elaborate the representations of the drive towards new metaphors.
This could facilitate the appearance of a new authentic dimension. The main difficulty is that psychoanalysis fixated itself on the perspective of the relative, while evolutionary enlightenment is founded on the absolute and is limitless.
Therefore someone who is introduced to the possibility of such a dimension to exist can enter a new realm of existence and action. In the base of this triangle the individual position is situated and is constructed from his attention and intentions. This position emanates from the recognition of an absolute factor in the Cosmos of which we are part.
In his 20th seminar (Lacan, 1972-73), Lacan caused a revolution by going beyond Freud and almost reaching a spiritual dimension; Being is located beyond the subject. The a-sexual Enjoyment can seem to be spiritual Enjoyment. Feminine enjoyment touches upon the infinite. There is no sexual relationship but there is a relationship of identification with thoughts, ideas, with our memories. This identification inhibits our development. Anxiety indeed touches the Real, but something lays beyond anxiety: The Real of love. Not the love of the Real but the Real in love. A human being can renounce his enjoyments when he finds another enjoyment, a spiritual one. The ego spoils love because it turns love into a place for bargaining and inhibits creation.
Evolution of Consciousness means the appearance of a new dimension in being. In order for it to appear we need to develop a different kind of attention than the known. It is attention which is directed simultaneously inwards and outwards, it is actually a kind of detachment from the chatter of thoughts, emotions, images etc. To be able to listen thus freely we need to agree not to already know what we are listening for.
In psychoanalysis as well, one of the main tools is "free floating attention". Freud recommends to the analysts not to know beforehand, not to understand the patients too much, so they can listen attentively. To listen in as free a way possible from conditioning and from dealing with their own narcissism. This is necessary in order to facilitate a space in which the unconscious of the patient can appear before his consciousness. In this way he can face the truth about himself, about the dead ends of his identifications, his compulsive patterns, his illusions and his enjoyments, to assume responsibility for his life and to change.
Andrew Cohen sees in the position of not already knowing the opening that can lead us to form a new, enlightened perspective in relation to the questions "who am I and how should I live?", enlightened in this respect meaning as broad as possible and unified. This is a way to apply the free floating attention in life.
The tool which enables us to develop and deepen such attention is Meditation. The combination of deep ease, liberation from existential tension and a high degree of alertness characterizes the enlightened position.
Through meditative attention one can discover that the lack which psychoanalysis sees as necessary is actually only relatively necessary, only at a limited development level of consciousness. Because from an absolute perspective, nothing is lacking. "Meditation is the gate to the feeling of infinite liberation and unity."
An attention such as this leads to the insight that the human experience is an impersonal one. That is to say, it is a universal expression of life and of consciousness itself which strives to evolve and know itself through all sentient beings.
We are meditating in order to be able to transcend beyond our separate personal identifications and so that the authentic self will be able to emerge and influence the evolutionary process. In meditation we let go of our conscious thoughts, as well as our unconscious ones; Since we are still, we don’t act and we go beyond them to the profoundest depth – to the very source of consciousness. The place that was never unconscious, that never sleeps. There are infinite ways to contemplate about this but it is hard to define in words.
It is clear that if there is in our body a part that is not created, like DNA or atoms that merely change shape but are not born and do not die, there is no reason to think that there such a part can exist in our soul, a part that includes regular consciousness but is linked to a higher one. One can connect to this part through meditation. The whole issue concerns how to leave this innocence open, to cultivate it and not to bury it. There is truth beyond the truth of the subject. The truth of the Real is the truth of the impersonal, of the structure. What fixates psychoanalysis is the fact that we don’t understand this truth, we don’t really believe in it, and therefore we don’t implement it on ourselves and we don’t incarnate it. The stance of the analyst is not one of technique. It constitutes the only possible way to live and to reach a higher place – a restraining of narcissism – by not acting from the ego and from free floating attention. We don’t really believe in our own theory which is profound and simple. We are drowning in complexes, in symptoms and in our enjoyment of them, and we don’t see what is right beneath our noses. – If we don’t perceive this truth we put barriers on our patients' development.
It is really amazing! To be in touch with something which is beyond concept and form – our consciousness sees or feels this presence yet it doesn’t have a- correlating image, a concept or form. The force of life is one. On the surface we are all separate, we think we are important, but originally, in essence there is only One. There is unity.
This kind of revelation creates an obligation not to be egocentric. The fire of life disperses the fog and confusion concerning the reason for our existing in this world. New love. Is this the most important thing there is? I say yes! Even if all would be taken away from me. Even in Auschwitz!
There is a limitless foundation to all this – taking this seriously means to succumb to the infinite. It liberates from boundaries and limitations of thought and understanding, interpretation and desire.
The liberation is not an emotional one, but a liberation of one's gaze and knowledge. Without this there is no meaning.
I accept what I always knew in glimpses – or in flickers of light in all my paths of life – and have always forgotten, or divested my attention from it. I am referring to the glimpses of freedom, inner liberation, and independence from the ego which creates psychic and spiritual suffocation, especially when one is concerned with problems all the time – with limitations. All this is emanating from our endless rummaging in -ourselves. This rummaging has an immense attraction.
In this situation of disconnection from thought and morbid engagement with the self there is freedom. The analyst’s stance is that you become master of your own destiny. Things are not only “happening” to you – you are an active participant in what happens. This absolute truth is revealed only after one throws away one’s ideas and move from the known to the unknown – this is also the situation of creation.
It doesn’t matter how much the demons bedevil you – you sit still and do not act; you don’t do battle with them. It makes no difference if you are in a state of peace and transcendence or in a state of confusion and distress. The mental position is the same. The mind recedes to the background or appears in the foreground – the position is that of “no relationship”. People think they fight all their lives – but this battle is not a real one but a battle of self pity. A true battle has nobility in it.
Can one profoundly renounce the past? Can one renounce sorrow and happiness? Isn’t the aim of analysis to turn the Name of the Father into a simple name – I understood this and yet did not understand anything until today.
To choose your own destiny – to understand that this place of freedom is not a peaceful, stable and fixed place, but very dynamic. You exist in continual and fragile insecurity. Since in the secure place you only go to sleep and all the demons cunningly sneak in.
The hole is the heart of the subject and anxiety is Real but the heart of being is whole and the real there is infinite. Until now I stopped and became frozen? when faced with – anxiety. The more you sacrifice to it and for it the more aggressive it becomes. Fearfully I cultivated it, and the belief in my courage disintegrated.
To focus on Zero, not to know, to be no-one, no-person, to be emptiness. When one connects to the 'no-relationship to thoughts', one reaches choice and clarity. In a higher place there is no choice at all – there is freedom or death.
'No relationship with thoughts' – to think about no-thing – to stop engagement – to agree or realize no-knowledge. The “I” is usually much identified with everything it is doing. To clean one's hands from the blood of all the actions that cause suffering.
The ease of being that is reached in meditation opens optical space. The scope of view is wider and hence response is more adequate, more peaceful. One's problems define identity and that is the reason one needs to hold on to them, because without them something disintegrates and you are left exposed. Here there is a battle against this conditioned need.
For women it is more difficult to follow and analyze the process of their thoughts because the death of the ego means annihilation for them. They cannot concentrate on Zero. For men it is more difficult not to know (to renounce the phallus).
Who is the observer? Who is the one that focuses? Who is the one that sees the movement of thought? It doesn’t have an image or an identity. It is cut off from the self, but it is the self. We are caught in fixed images of ourselves in rigid identity. Rigidity reduces the scope of our world. Freedom comes with flexibility and with the dis-identification with the image we have been concerning ourselves with. We do not need to know. This makes one's response more spontaneous and liberated. And then we save the world from ourselves.
We are inhibited in our creativity. We are inhibiting our actions since we are limiting, closing, knowing in advance. This is dynamic. One cannot grasp it. One should not grasp it. Why can’t we leave things open? Why can’t we go beyond knowledge? We need to let this happen all the time – to be in a place where nothing before happened and therefore there is no problem. To be in a position of profound interest and acceptance. In this Zero everything can happen anew again and again. We are dead within life when we stop the evolutionary impulse.
From the absolute Zero the movement of time begins which is the fourth dimension. The Zero in movement, in the ground of being, is one we can know in our being but not in our mind, when we assume inherent limitlessness. This is the original and basic Freud’s Bejahung. The wholeness and absolute goodness of life. And what if this essential positivity is not veiled by our defensive needs that construct our self image?
Meditation is a metaphor to an enlightened position in life, a liberated position which is constantly aware of the true and absolute nature of life. A position that sees beyond the relative. All the time, without movement. When everything is what it Is. Nothing has happened and everything just wants to live and to evolve. The firmness not to move irrespective of what we experience. To let the storms pass without moving and without identifying with them. To be true to this truth, never to betray it and not to derive any conclusions about ourselves. This is transformation. There is the intention, there is joint deepening, the enlargement of consciousness and perspective, and then there is clarity – readiness, availability (the readiness to disintegrate to a thousand particles and to disappear in an instant, together with a strong experience of being). There is intention also in keeping silence and stillness when it is spontaneous and automatic as well as when it is one big storm. The position of interested investigation into happiness as well.
The idea is to renounce the compulsive fascination with the content of thought. With ease…with no-relationship with thought – I exist where I do not think…to connect to that…to stop the engagement with the content of the chattering thoughts that are the cause of so much suffering in my life. Like the place where poetry emerges. With ease. And I wish to receive into my being this gentleness, this sublimity, with ease, with softness and with relaxed holding.
What does it mean – without relationship to thought? Freedom. To be outside time and not inside time. The thoughts flow in their own rhythm and I am disconnected from them. Especially the thoughts about suffering, poisoning, lack. Not to lose something but to receive a kind of deeper and more sublime way of seeing like something that is opening. The sense of martyrdom disappears, so that in times of complexity, perplexity and confusion one can, clearly see the way.
To show interest in the meaning of disconnection from thoughts. To lose the sense of time. To understand that thoughts are not me. This is frightening, but one needs to take a risk. The ego is the feeling of separateness and supremacy over the other. A compulsive separateness. If this is absent we could merge. We recognize the differences but they are not important.
Thought rolls like a stone that doesn’t collect anything on its way. This is the fearless being. If I give up the feeling of separateness that led me all my life and go towards the whole, what does it mean about my whole life?
One needs to renounce the fascination about knowledge. Knowledge that raises a false sense of control. I lack the belief that knowledge will come from somewhere when I need it – to be ready for every catastrophe of abandonment. To be still is to renounce control.
Intention is conscious motivation. It is the part in our position that decided to choose freedom at any price. It is that determined will to be free in order to be available to participate in the immense responsibility that is put on our shoulders as human beings to take the lead in the evolutionary process of consciousness.
As Andrew Cohen says: "Having no doubt means that you are not only philosophically committed, but most important of all, you are emotionally committed. You see, the transformation I'm speaking about ultimately depends upon your emotional conviction. What that means is that even under the pressure and intensity of challenging emotional states like fear, confusion, frustration, or desire, there's no wavering about your bottom line. The big shift is actually getting to that point in your own evolution where you want to be free even more than you want relief."
One of the means enabling this freedom is renouncing the victim position, or in psychoanalytic language – renouncing enjoyment from suffering. This is a radical step in which we are ready, for the sake of liberating ourselves from the fears and desires of the and limited separate ego, to assume responsibility for the consequences of actions that hurt us and made us suffer, and of-course also for our reactions. That is to say, to understand that we have free choice.
The secret is to want to be free. Free even from “being loved”. Free from the happy or morbid narcissistic party. To renounce all that. And then you stand in front of the question: Who are you? What are you doing in this life?
There is a desire inside us – a desire-craving-need to connect to this process. For that one needs to make space – to clear space from all our narcissistic identifications.
Positive freedom is always for a higher purpose. Otherwise there is a falling back. The end of the road – the need to be free more than anything else, for life and for the evolution of consciousness – now. Negative freedom is a result of the modern ego.
Knowing – evolution of consciousness is the development of our capacity to know. The enlargement of our capacity to know is not connected to a higher capacity to understand a larger amount of information, but to the experience of knowing itself that means recognition of conscious freedom from specific information. When we experience the enlargement of our capacity to know, we become aware of experiencing a different level of consciousness. The human being is in touch with himself, with his heart, with life. A mysterious depth is starting to reveal itself.
To be free- as a higher value than any other, when it is related to the experience of transcendence, wholeness and stillness. To turn it into the supreme value where all other values are positioned below it. This is the work that needs to be done. To stand behind your healthy self and to make it whole. The connection of the desire to be free with the high dimension of the self –is an evolutionary leap. All of life and other wishes change, and therefore – there is different differentiation and different integration. A gap is created between you and your self image; The self is the one who wishes first of all to be free more than anything else, and then he wishes for other things and checks them according to the supreme desire. The trajectory is going forward towards simplicity as opposed to complexity. Simplicity means dignity and trustworthiness. The wish to be free is expressed in all the important choices in life.
Like the Archimedes' principle that raises the world. Or like Escher’s hand that draws the hand that draw’s the hand, freedom has a reference point outside yourself – you are conscious of your consciousness – this is where freedom is. This is what puts everything in order. One simple law harnesses all the horses to the carriage in a certain order so that it can move.
In Sublimation the object is raised to the honor of The Thing (Das Ding). In Evolution the I is raised – the center of gravity is increasing and the importance of objects is decreasing. The I is changing in a qualitative way.
It is like a feeling of falling on your knees. Maybe the surrender means being completely obligated – first of all to ourselves. But in relation to the whole. This is what life is about. The delicate nature of this process necessitates growing and deepening and infinitely evolving. “Thy will be done”, but this time, by me. There is simultaneous surrender and obligation.
When we relate to freedom primarily, we are not making important mistakes as a result of inattention and we confront the truth about ourselves and about our lives. Our lives become simple and transparent.
If I want to be free, and it is more important to me than anything else – first and foremost I assume responsibility for all the consequences of what has happened to me. I also assume responsibility for all the suffering I caused to others by ignorance, selfishness and cultivating the sense of the separate I. The more one identifies with the ego and with anxiety – the more the fixated and un-free trajectory of our life is strengthened. What about the unconscious drives and repetition compulsion? We are not bound to act in accordance to them. When consciousness is enlarged attention also gets more focused. Attention outside of oneself as well as inside strengthens the capacity of choice. Most of us are mechanically conditioned and our personality is mechanic – we are alike in sensations and responses. The question is: how does one get out of all this? With awareness and understanding of the Nothing or of the One. The will to get liberated from all this is also the will that gives life meaning – we become the expression of freedom and enlightenment in the world. We become the image of God.
The goal and the path are identical. Speech and the act are one. Everything else is worthless. This is why freedom and love are one. Only thus can we understand what love is.
The minute falling in love and passion awaken, the ego claims them to itself – because in them there is the sense of the absolute, and every joy becomes pain. “Healthy” love, un-narcissistic love, is related to the relative dimension and are in accord with the will to be free and do not harm that will. The feeling is one of stillness and not of great passion.
Usually passion and love are in conflict with the will to be free not by their very being but because they are easy prey to the action of the Ego.
It is obvious that my task is to break the chain of cause and effect, or the chain of Karmatic consequences, and not to continue in the conditioned response of the victim. It’s not that I will not suffer. Suffering is sometimes necessary, but I will liberate the world from the suffering that I cause.
Erotic love is usually the only ecstatic and deep feeling that people feel. When it disappears they search for another deep feeling or they blame their partner on its disappearance. This search for erotic love is not equated with an impetus to reach liberation, but the other way around. It is fixated in the illusory dimension.
One should differentiate between unconscious drives or motives and using them as an excuse to our actions. The minute we act – we know. There is choice according to Freud, and it is true even for psychotic people. The unconscious is changing. The more we become conscious the more we can control our behavior and be humble in front of the impossible.
The arrow of Evolutionary Tension
The evolutionary tension is a different dimension of the same drive that psychoanalysis refers to as the erotic drive. It can be called the Life drive – the drive to evolve, to fulfill the potential that is inherent in life which aspires to manifest itself – the drive that expressed itself at the beginning of creation with the big bang. It continues to express itself in the aspiration for higher and more complex forms of harmony and integration.
Andrew Cohen writes: "In a more profound sense, it is the awakened compulsion to manifest the ecstasy and the simplicity and the wholeness that one discovers in the spiritual experience itself… But the degree to which you have transcended ego is the degree to which the evolutionary tension is going to be the source of ecstasy itself. You're awake, receptive and interested, and you always want to give more. Why? Because that's what your purpose is."
The essence of existential tension is the relationship to the other, abandonment anxiety, for example. This is why, when we reach zero, the absolute, where there are no relationships, there is no reason for existential tension. Instead one can feel evolutionary tension. Existential tension is really inhibited evolutionary tension.
So, it is possible to differentiate between three levels of the creative impulse – sexual, creative and spiritual.
One is referring to the same impulse. The same Eros. A creative person – an artist, a scientist, a philosopher or a social activist – is burning with the need to innovate. The irrational impulse to create the new is essential to the human being, and it is expressed by various creators of culture as a compulsive impulse. When we are deeply inspired to create something, the feeling is of an external force that takes over. We do not want to eat or sleep and we forget about ourselves. The aim of the drive on a spiritual level is to awaken and evolve a new consciousness in the world.
When the impulse to evolve emerges, evolution demands conscious beings and conscious participation and is dependent on it. Evolution will not happen without conscious cooperation. There is no turning back, as there is no turning back from sexual reproduction to cloning. If you have been a fish and have been turned into a lizard, you cannot go back to being a fish.
The position of the authentic self is: “This is what we really are”. We are the ones who write the poem or draw, or enlarge consciousness. But it doesn’t mean that it is the “I” in the Ego sense that always finds excuses for postponing things. The embracing of the evolutionary process is not necessarily related to a certain insight or feeling that . The embracing of the process means admitting and recognizing the fact that the process is happening through us, that we are the evolutionary process: at least the part of us that is the Authentic Self that wants to go forward and evolve in the present is part of the evolutionary process, while the part of us that is Ego wants to postpone it.
The Authentic Self is not the positive part of our Ego. The Ego has its own positive parts. It is a result of a relatively late phase concerning the development of individuation. The ego's problematic part is created when it focuses too much on itself and on its own survival. The Authentic Self is the impulse that emerges from us when we enable it to. It emanates from what Andrew Cohen calls “the moral Kosmic imperative”. This imperative is not related to us but to the infinite need of the Cosmos to evolve.
The liberation of the creative power in the individual is a very powerful act in itself, an act that is expressed in enhancing and deepening the experience of the creative power in art, science, etc. But the liberation of the creative Kosmic power in humanity itself – and the understanding that we have the capacity to develop this power by identifying ourselves with the Authentic Self – is causing us to feel obligated and morally responsible to the whole process.
There are two levels of motivation or two fundamentally different modes of “lack”. There is personal desire – emanating from the lack in the satisfying object; Here one's desire is to fill up and receive – more and more recognition, love, satisfaction – but the lack never disappears. There is “another” motivation emanating from the wholeness of the impersonal dimension. This motivation constitutes the evolutionary tension that pushes us forward from an Ex-time location (which is simultaneously exterior and interior). The essence of freedom means connecting to an objectless space. Here there is freedom from all experience, or rather from a relationship to experience and from an adherence to experience. One needs to listen to a non-relationship to thoughts. From that viewpoint, one's perspective is completely different. It is free. This space constitutes ex-time and that part of infinity in us. Its expression is equated with impersonal interest, and with curiosity ,which is the meaning of life itself.
Nothing is more important than this inner freedom. Not even love. We are all conditioned robots. I too am also conditioned by my own anxiety. Because the pain of anxiety is stronger than the strongest physical pain, I surrendered to it. The more I acted as a result of this anxiety, it the stronger it became. To be in the world with open hands, with nothing attached to them. To hold on to nothing. What is more important to me? – knowledge, control or freedom, or liberation? And most importantly – there is no turning back. The path leads only in one direction.
The individual position is situated at the base of this triangle, combined of attention and intention. This position emanates from recognizing the existence of an absolute factor in the Cosmos, a factor which we are a part of.
So the two elements – intention and attention – create a new position towards life. This can be visualized as a process of cleansing oneself by meditation, in a bath of emptiness. This meditation enables us to disconnect from all fears and desires, and reemerge with the right relationship to life. We re-emerge as the intelligence and energy that create the eternal kosmic process .
This position connects between knowledge and ethics, whereas usually there is a gap between them – between what someone says and what he does, between a spiritual experience and the way of being in the world. From here it is possible to formulate three definitions of the I which is not ego:
The self absolute – ground of being
The Authentic self
The choosing function – this function is impersonal and it is apparent when one has an emotional tendency towards something yet chooses against this tendency. Choice determines the intensity of the soul. One can lose the soul or enlighten and awaken it.
Ego choices eliminate more subtle energies or at least block them. They develop emotional sensitivity instead of energetic awareness.
This position demands not knowing anything in advance and not attributing anything personal to information one receives. This does not mean the erasing of knowledge or memory but rather this means a discrimination between Ego and knowledge and creative sharing in the field of consciousness. One's interest in this discrimination will cause the position to develop.
So here three possible perspectives concerning life are posed – The narcissistic position of anxiety and desire; The disconnected position of non-relationship to thought which is the “spiritual” position; The position where everything is measured by the will to be free from the Ego and by the will to maintain evolutionary tension. This will frees us from conditioned responses and enables us to see the effects of conditioning and its karma-like consequences after the response occurs.. This leads like an arrow straight to a higher being in the direction of the Absolute.
I = the one who chooses
Authentic self Ego
A universal perspective A constricted and self absorbed perspective
An expression of the creative impulse Constructed from past fixated identifications and conditionings
In constant transition. Aspires to create that which is new. Threatened by change
Free Acts according to fears and desires
Instead of positioning the central axis of “I”, here a space, emptiness, and a question mark are positioned. Emotions exist here, but they are surprising. One does not expect them. Now. One is like a new born baby. If I have nothing, I am nobody, if I know nothing I am like a liberated butterfly, I am weightless. But when I meditate I feel an enormous weight that pulls me down. An enormous weight that pulls and pulls at me and which I jump out of. How does one get out of the known and the habitual into the unknown which is full of possibilities?
The Ego always wants more time, in order to be ready, to have an escape pathway. The ego is holding onto time.
I discovered my inner compass. This compass knows The way. I do not need it to answer all possible wise and sensitive questions. I believe that in the position of “no- knowledge” there is an entity that is directing the way. In this position of not knowing one has all needed preparation for confronting catastrophes. This preparation is more profound than in knowledge. Knowledge exposes us to the possibility of breaking down – because knowledge constitutes an illusory control. When we are ready for anything we become lighter than air. The frightening, dangerous and difficult agent is the Ego that makes us forget, that twists our soul and that brings us down again and again.
The Ego exists in the judgmental self-consciousness and is used as a wall between ourselves and life. It is a defensive wall that blocks vulnerability or presence. This constitutes neurotic regression. The victims whose Ego is the strongest are un-trustworthy people. They have “good intentions”, but meanwhile they live in falsehood and fabrication.
To restrain narcissism and not to respond from the Ego. To take feelings and sensations inward and to burn inside – because of wanting to be free – this is what purification means. There is a part of ourselves that is beyond the mind, a part that was not yet born and not yet created that is pure because nothing ever happened and nothing ever was done there – it exists beyond thoughts and is in the place of not-knowing. And there is the human part – the self, the Ego on which one needs to take responsibility only if one wishes to be free and full of Eros energy. Then it is important not to consider our feelings but the consequences of our actions.
Evolutionary energy has only one motive – to burst into the world through us. We are the filter, and we should clean this filter, and also we should not get intoxicated from the power we feel when this energy passes through us. Freedom is inherent in us and what we need is a subtle presence in order to reveal it, in order to see it.
The deeper we go and the more space we embrace, the more things are opening and we are able to get into contact with a higher subtlety.
The capacity to sit still and not to control the experience not to develop any relationship to it but to witness it. To be aware of awareness – is necessary to the freedom we later have in life. To stay still in front of the machine – to be quiet in the midst of a storm. Not to identify with content. This is what transformation is. The change in the contents themselves is much less relevant.
Creating a hierarchy of values with the top value being the will to become free. Everything becomes clear and simple when there is one choice. This is something that really threatens the Ego. Simplicity doesn’t allow one to hide behind a fog of possibilities. There should be a resolute decision that one always chooses the part that wants to be free, even while confronting hard opposition or seduction from the part that does not want to be free.
Other expressions of the Ego are manifested in walking on the edge as a goal in itself. One wants to feel special, original, not compromising, when actually not having initiated any revolution. We neurotics long to be crazy, to lose control. We are excited by these feelings – as long of course that the fort stays whole. One's biggest confrontation is with inertia and with adhering to what exists, even if it means misery. One is afraid and resistant to change. Here the possibility of change is suppressed. Life hides from us the fact that it is constantly changing. Nothing stays the same, yet we hold on to this suppression until something Real wakes us up we are shocked and we almost collapse.
To be the self that is uncreated and un attached to the world but attached to the absolute. To be the one who acts. To initiate a difference. To take responsibility for the consequences of one's actions and to act in the world from a motivation that is free from the Ego.
Not to be a collector of spiritual experiences but to connect experiences to real life. All the time. To liberate the world from my Ego. To pass this way of being on. Only I can walk on my highway and there is no guarantee what the outcome of this will be. Freedom from the imprisonment of thoughts, imaginations, wishes, frustrations and hunger.
People behave in a repetitive pathological way that makes them suffer. They go to therapy because of this– because this is a narcissistic blow. They come in order to strengthen their narcissism. They ask for caresses and recognition. The analyst directs them towards assuming responsibility on their karma – a further narcissistic undermining and moving from a position of a personal victim position to an impersonal spaced position. He directs them to detach themselves from previous identifications. Then they can choose if they want to be free. They discover their evolutionary compass – so that they can evolve to a different level of being.
Andrew describes an opposite process. First the will to be free is recognized and after that all the rest emerges. There are two trajectories that move in opposite directions towards a similar goal. Most therapies stop in the middle because people are reluctant to give up their victimized self-image or their narcissistic investments, and the analyst is in a similar situation. He did not renounce his narcissism in his own life. He is defeated. He hasn’t uncovered the evolutionary tension inside himself, thus making place for a different entity to emerge.
Looking for objects that change in a metonymic way constitutes our unfulfilled desire. This unfulfilled desire is constructed on a lost object and on an irreducible lack. The desire for liberation, on the other hand, comes from a different place. It is sustainable and it is not dependent on objects. On the contrary, – it is the desire to be free from any object. It is not a feeling; or rather it is a positive form of feeling. A feeling that doesn’t lie, like anxiety lies. Instead of desire one can substitute passion, conviction, drive and intensity.
Evolution takes place not in the energy itself but in the mode of its channeling. The ego is like a barrier, like mud on the energetic track. Desire that doesn’t come from the Ego constitutes vertical calling or pulling. Something is pulling at us from above. From the inside up. If we recognize this and commit ourselves to it we feel are being connected by a hidden string. This sensation is a more focused one. It is like a laser beam of enlightenment. Thus one feels less free.
The bounding of liberation means that many sacrifice themselves for the sake of the One. There is a sacrifice of many wishes, desires and fears, for the sake of the will to be free from all these wishes, desires and fears In this position of the will to be free for the sake of something bigger than me one arrives at caring very much. Because of this type of caring, one stops before and not after the fact., The questions then that one may ask concern how many mistakes and how much karma I can prevent from myself and from the world when I arrive at this caring position.
To look at the human experience from an absolute point of view and to remain there turns all of life or the position towards life upside down. This is an experience of being simultaneously inside and outside. Connected to life but also disconnected. Being in nothingness. What does this mean? Being that nothingness, being in a dimension apart from the dimension of birth and death. It is only God. Everything is created all the time yet nothing happens because there is a stable place that is beyond up and down vicissitudes. Mainly not to enable the Ego to take control or sponsorship over the experiences. Infinite wakefulness.
Extension: Enlightened Communication and Action
Three things are needed for human being’s happiness. Friends – cooperation, trust, Freedom – a feeling that he is the master of his life and decisions, and Time – for thought.
The three points that a triangle has consist of self, truth, and life. A man who aspires for life is working from his Ego, from appropriation, and from consumerism. A man who turns to sacred and absolute truth – is connecting to life because truth and life are inter-connected.
The tip of the authentic triangle represents the form in which the position of attention and intention is realized through action and communication in the world that is external to the psyche. Contrary to the normal-neurotic triangle that is characterized by repetitive defensive actions, here the action is vertical transformative, which aspires for the new and is not limited by fear or desire. Thus the action emanates from the self who is free from fundamental contradictions and selfish motives, enabling the human being to assume full responsibility for his actions.
Enlightened communication happens when human beings come together with the purpose to create something new in consciousness. The group attempts to journey together beyond the limits of the known. The wisdom which reveals itself in such communication is deeper and wider than the wisdom of each of the group members. This is a new foundation for human relationship which is not based upon the separate sense of self, but on the authentic self which is impersonal and free. In this way one can find new and creative solutions to problems and conflicts that threaten the continuation of existence itself.
In Enlightened Communication, the ecstatic intimacy that is created between people makes the Zero from which we develop and about which we try to talk manifest. The humane here is considered a positive thing, not as a negative entity. The Zero is movement with direction and without fixation. Fixations are a result of presuming limitations to one's communications.
Words are a mode of consciousness. They comprise the effort to be simple – to express oneself simply, and to listen inwardly and outwardly simultaneously. Without limits. To touch the new, always to touch what is new and fresh without fear and together with one another. This is the Authentic Self. An ecstasy exists in this passion if it doesn’t become a manifestation of vanity: one can contemplate about it, be interested in it and investigate what it is. This is a different and new mode of communicating between people where words are no longer a wall or a weapon or a barrier but rather, a way of connecting. The person becomes a mode of response, without inner obstacles of self-consciousness.
The arrow of Confidence
Enlightened action and communication in the external world feeds the authentic psychic position of attention and intention, empowers it and the evolutionary impulse that aspires always to evolve and move beyond the known to new realms of creation and knowledge. This confidence is necessary to build a different momentum than the influence of narcissism and inertia, and is important to strengthen and stabilize the spiritual enlightened dimension.
The Ego is that part of ourselves that draws conclusions on the basis of the quality of the experience – pleasant, not pleasant. This exemplifies the morbid, neurotic and narcissistic part of us. A possibility exists to choose not to be there, and more than that – not to enforce this on others.
The Authentic Self is what there Is; the Ego is self created. When we do not construct our identity, not only what we know disappears but also who we are disappears. When this happens the Authentic Self is expressed – it is expressed when one cannot hold and cannot know anything unless it is through the effect of our actions in the world. This is a radical transformation in conceiving what is possible and the potential way to live differently. The Authentic Self is transformation. It is movement and relentless desire; it now includes the past and the future. It has direction. This transformation is evolution itself. It is actively passive. The evolutionary trajectory is not an integration of a great thing into our petty lives. This constitutes revolution.
The name of the game is evolution, change and transformation and not self-acceptance or empathy. For the above to occur, one needs to renounce many things which are connected to the Ego. We do need to compare ourselves to others, but we need to raise the standard of comparison. We will not make do with complaisant mediocrity. We invest an enormous investment in knowledge in order to avoid confronting zero and to avoid the empty center of not-knowing. Women are afraid to disappear into this empty center, but men demand knowledge in order to inflate the Ego. To be in the place of not knowing means to stand there with open hands then you cannot lose anything and no one can catch you.
The relation to experience is what is important and not the experience itself – this means not knowing, not creating problems, but rather to be at point zero. One is not to contemplate about it but to be in it. The relationship to the experience is absolute.
Freedom is not a feeling of transcendence or joy or becoming one with the world. Freedom is to be in zero and in not knowing. Actually this is a position of attention – free attention, without knowing, without interpreting, without limiting and without enforcing anything.
To be in the nothingness or in the non-being. I relate to moments where all the commotion of the ego quiets down, but a knowledge exists that the nothingness is there all the time. Like an under-current. Like a pleasant death. The Ego consists of holding on tightly, being attached to things, settling in one's self image and being demanding. Authentic Self=creation. The wish to create the interior of the Cosmos= the conscious future. The Ego is conservative and a coward; it does not want to know anything new and it is attached to what it already knows. This is what constitutes repetition compulsion. We simultaneously choose something and become what we have chosen. There is no separate identity.
The inter-subjective field of research does not surrender to the known, but always aspires to the unknown. Researching ourselves and the discourse between us and others are always creating a new space for consciousness. One can search and discover new territories. We are inter-dependent in order for this to take place. The Authentic Self is the incarnation of the creative energy in us and the Ego is merely a distorted screen.
The interiority of the Cosmos is at the same time our own interiority. Our awareness of this equality is to our advantage. This exemplifies the enlightenment of our capacity for choice: To be less in love with life's image , consistency, balance, seriousness and trustworthiness.
One needs two things in order to walk the path – a profound understanding in the truth of these teachings and confidence in our ability to walk this path.
The results of our action clarify to us what it is we really wanted to begin with. This truism is so simple that it is frightening. One reaches this knowledge when one is all alone – there is no guarantee whatsoever that what one perceives as the results of one's actions is what is really there . Nevertheless there is the inter-subjective field that can give one feedback into what our actions mean. Choice of action also gives one confidence because it is backed by the clear knowledge of what is really important. Morality, values and the meaning of life emerge from these choices and these convictions. . When there is no pretence there is presence.
The Authentic Human
The Authentic Human is a combination of the two dimensions-triangles. When the authentic dimension has evolved, the less developed dimension – the dimension of the separate self – doesn't disappear. It loses its power and like in the schematic drawing it is subjugated to the authentic dimension. It is useful as what represents the human uniqueness and individuality but only with the condition of it being harnessed in the service of the evolutionary process.
Andrew Cohen says: "The authentic self is already free! This Authentic Self doesn't need therapy or spiritual practice to enable it to let go of unwholesome conditioning. It's a part of the self that has never been hurt, wounded, or traumatized. Why? Because it emanates from a more subtle level of manifestation, a level that can be seen in this world but is not of this world. It cares passionately about life and truth and evolution. And its manifestation is always spontaneous. While the ego is an expression of the personal and historical dimension of the self, the Authentic Self is an expression of the evolutionary impulse in consciousness, which is always impersonal and universal. When awareness, due to ignorance, is trapped in the gross realm by the ego's fears and desires, it is impossible to experience the peace, bliss, and fullness of the Self Absolute or the ecstatic life-affirming passion of the Authentic Self."
The meaning of spiritual practice is to face everything and to avoid nothing, that is to say, to practice a free relationship to experience. Once you stop paying attention to the self image, attention breaks free. Attention is directed to experiences. Attention is a central axis where nothing has yet happened. That is why it does not matter what the desire or the fear of the Ego is, even if they are unconscious. With the help of liberated attention we can feel that nothing has happened. One can stay disconnected and not act from fear and desire. It operates also on the unconscious, on the condition that one wants to become liberated, free and enlightened. We do not need to defend ourselves any more to deny or to repress anything. All we need is to hold onto the stance that nothing has really happened. One should get out of the center of the stage and cultivate an evolutionary tension that exists between the relative and the absolute, and then something else will happen something bigger than us. The evolutionary potential that is beyond us and beyond the capacity of our perception will emerge through us. Here it is the relation to the experience and not the experience itself that will emerge. The minute we do not wish to be someone we do not need to defend and to guard our self image. When we renounce this attachment to one's self-image, the whole defensive structure disintegrates or at least changes.
When one tries to change, the Ego ceases to be a defensive mechanism and becomes aggressive. If one does not face this aggression it attacks itself in a more and more morbid way. It does not stay static. Again and again the illusory confidence is severed; one's anxiety gets stronger and the mistaken choices that one makes from this anxiety and the desperate search after a defense from reality become more and more pathological. This is so dangerous, that people revert to anti-depressants and anti-anxiety drugs and then what we see are deadened people who are still alive. The Ego is a fake shelter.
How can one to aspire to become whole and have a right relationship to one's thoughts? One can do this when one is honest, serious and, inattentive to the Ego’s fears and desires One does not act as a result of these fears and desires. One needs to understand that the differences between people are relative and redundant. Of course, structure is what stands behind all that is personal. To relate in an impersonal way creates a stronger intimacy in the end because all differences disappear. When we are solely within our personal experience, we are alienated – this position is even aggressive. Where we pay attention is crucial. If we do not listen to the constant current of irrational thoughts and we don’t make karmatic choices, everything starts to look different. If we listen to the spiritual call to become whole, we start to look backward in time: two hours, two days, two weeks, two years, and this route begins to start to look good – evolutionary. It connects itself to the source of life. The source of life = the world and I are one. There are no divisions. To be in the 'not already knowing' means that The Ego is a deaf-mute, blind, and suffocates. This is the place of enlightenment. If attention is directed towards fears or anxieties – the feeling is of suffocation. But if we do not escape back into the little box, suffocation disappears and instead new spaces and new dimensions appear.
This is the difference between fear and awe. Fear comes from the Ego. Anxiety comes from the unconscious and awe belongs to consciousness. We feel awe when we face truth – the wholeness of everything: “Be joyful while trembling”. To die to the world. To die to the Ego. Not “freedom or death” but freedom as death – and then we return, not belonging to anything. Blessed non-belonging. We need to detach ourselves from all materiality – including the materiality of thoughts, feelings, and knowledge.
The relationship to life is expressed in our choices – it determines our destiny. What is important is not to respond in a conditioned way; especially when confusion, anxiety, desire and doubt are strong –one should not respond. It is then that we usually tend to respond and choose – and there are consequences (miserable consequences) to these choices. If we succeed in maintaining a no-relationship, we will gain a lot of confidence, more than in times of peacefulness, joy and easiness . When attention is liberated from the efforts to get confirmation to self-importance and self-appreciation – we can see reality as it is – not deny it and not dive into it, just see it. Without avoidance. From a liberated attention which enables awareness to sharpen and be empowered. Then we will see how much all our “personal” experiences are mechanical, and that the more we act only in our own interest – there will be no meaning to our lives. When one guards the motivation to be free, one can do all this and go forward. The evolutionary tension drives us further.
What does it mean to “be Real?” it means going in an un-split direction. The Ego feels autonomous with this split. It is not committed to what it says or does. To be Real means that a minute is a minute. There is no future. Every minute is the last minute. This is a total obligation to life and to choice. There is no middle road.
The recognition that it is not about me and that I am not the center of the picture – culminates in ecstasy. It liberates a most overloaded baggage. This is a winning combination. The Authentic Self exists in all of us – it is Real; To be in touch with this means to be in touch with the part of us that was always free. Freedom always exists but is covered in hard layers of the Ego. It is like the flower of the Lotus that wants to open up inside us and needs to remove the spiritual impurities around it.
The qualities of the Authentic Self:
• Freedom: from the Ego and its fixated identifications.
• Responsibility: about our actions and responses. Renouncing the position of the victim.
• Confrontation: know thyself.
• Connectedness: awakening to the non separation that exists between all of us.
• Giving: living in order to take the evolutionary process itself forward.
Eros, Creative Core
Both the dimensions of the authentic human are nourished from the same fire that is responsible also for all the creation in the world. It is the creative principle or one can say it is life itself which are not concentrated in the individual but in the life process itself of which the individual is a vehicle. It is also the source of the evolutionary impulse and its derivatives, i.e. the drives.
In the words of Andrew Cohen: "First there was Nothing (Being), then there was Something (Becoming). Who and what we are is both of these things—Being and Becoming. Something and nothing, manifest and un-manifest, form and emptiness, human and God."
For him God is the intelligence and energy that created the Cosmos, that is to say, God is Eros. In psychoanalytic terms we would say that “Eros” is that immortal Libido that creates the tracks of drive and desire.
Perceiving God as Eros is a non-dual perception of the divine, in the same way as Spinoza saw it. But contrary to Spinoza there is creation in the Cosmos. One can describe it as the absolute place where there is no time and space but there is a vibration of potential.
The potential is infinite like the void, and when the spark was ignited – the spark made the world burst into becoming. The spark is God. God is the cause. Our aim is to help him continue to be revealed in the world through our own consciousness and its evolution. In the un-manifest realm there is no otherness and no I. This is precedent to the subjective existence: that same thing to which we long to return – the oceanic experience. In the beginning there was The Difference. Before The Difference there was The One.
For Freud, renouncing the drive is the key to the establishment of God. The source of God is enjoyment (Enjoyment), but the kind of enjoyment that one renounces or denies. This is the place where the prohibitive agency and the super-ego abide.
For Lacan God is the Other. It is the same divinity that is established due by way of language: by way of speech. Here one finds the logical and scientific face of God. The other face of God is related to enjoyment; this is God as the small object a. What psychoanalysis calls God is a condensation between these two aspects the signifier of the master and the object of the remains.
There is God of the law and prohibition and there is God of feminine Enjoyment that is limitless and infinite. In his Seminar on The Ethics of Psychoanalysis )Lacan, 1959-60), Lacan suggests that the object of desire is in its essence a forbidden object. We desire what is forbidden to us. The law defines the prohibition that is the condition for desire. The Name of the Father supports the prohibition, but with the disintegration of prohibitions in modern times even the Oedipus Complex is endangered. Eros became therapeutic and culture lost the its sense of tragedy. The pleasure principle prohibits enjoyment and becomes the Name of the Father in relation to infinite enjoyment.
The aim of evolution is “to reach God”’ and to build a world whose aim is to know itself better and better. This includes ourselves and our awareness of our capacity to participate in this creative process as we could participate in the process of creation. We have powers of creation and make space for them when we empty ourselves from Ego.
The post-post modern aspect of Eros is the encounter between subjects. Consciousness recognizes itself in a way that elevates human beings.
Post-post modern art that is influenced by this kind of an Eros is not concentrated on creating objects or indicating lack any more. It does not tempt us to the gaze or to reject the gaze, but is a creation of new metaphors that express consciousness itself in its encounter with itself. This part in the artist that is part of consciousness creates a form to this consciousness through which it encounters itself in another consciousness which is the spectator's. This encounter is contingent on the spectator's being in touch with this consciousness. That is to say – this is an expression of a pure subject.
This is a process that is between fixation and transformation. The potential for transformation of being exists in every one of us. In childhood this is very apparent yet at a specific time this potential is blocked. A fixation in thoughts and in the status of a being begins to exist. These are conditioned responses. One can make changes in these responses towards less suffering and more peacefulness, yet they still stay in the framework of fixation. The impulse towards transformation can awaken after an encounter with the Real or with a living, non-dual freedom from fixation, thought or being ( yet one needs to be in a certain level of wakefulness in order to recognize this). Fixation kills our soul while we are still alive. Transformation directs us to the absolute and enables life. What does not exist in the current of transformation – dies. Fixation creates lumps of dead matter that accumulate and destroy the flow.
The psychology of liberation operates from top to bottom – from the One and the Non-dual and no difference to the bottom of the many and the split and the lack. The I which is on top is always free and it is impersonal. This is where ecstatic intimacy occurs. Our task in the evolutionary process is to actively participate in this liberation and the inclusion of it in our lives and our environment. To look from top to bottom and not vice versa – this is the opposite of what Freud said. To raise the center of gravity – this is what is new and fascinating.
How does one pass from one status to another? What is the motive for opening up and evolving when we are abiding in the darkness of egocentric consumerism? From where does the light beam enter? Is it an event of grace or a result of trauma? Where does the crack begin? What leads one man to transformation and the other to depression? Is it a born ability? Are there different intensities to different souls? Why are there people that appear hermetically closed up?
The totality of reality – part of it being and part becoming, and inside it – the interiority of the cosmos. There are four aspects to the I – the authentic, the Ego, the choosing capacity, and beyond time and space – the absolute emptiness. I represent all of them, and this is why I am responsible for their development. My evolution develops the heart of the Cosmos.
The extreme narcissist alienates the I from its moral dimension. The psychological I is alienated from the process and from others, and it wrongly presumes a high level of moral development – both good and bad. This is a horizontal developmental line as opposed to a vertical one. The status of the soul is the sum of all our negative and positive experiences and our responses to them. Moral development leads to action from a moral conviction regarding life. A sense of moral obligation creates weight and depth. This is the real liberation. Moral development is the development of the individual. I make the choice to evolve from my alienated self to my Authentic-Kosmic Self. This is the only way I would be encouraged to develop morally. We choose to take unconditional responsibility for every traumatic event that happened to us on the level of the soul. The minute the essence of our soul emerged and was individuated, a window of opportunities was opened to evolution because of our intention to take the process forward. The capacity to choose gains empowerment from the Authentic Self which is the serious part of the psyche.
The marriage between the Authentic Self and the capacity to choose begets evolution. The Authentic Self as a stirring force and as grace, bursts out as a creative impulse, and the choice of responsibility. All this liberates us from dependence on different feelings and situations.
Consciousness is that energetic infinity which is actually immortal Life. Without consciousness what exists is only matter. Even concerning matter modern science is claiming that there is more or less hidden energy embodied in it.
In his article: "Narcissism, and Introduction", Freud writes: "He [the human] is the mortal vehicle of a (possibly) immortal substance – like the inheritor of an entailed property, who is only the temporary holder of an estate which survives him" (Freud, 1914, p.37)
The Authentic human recognizes his being a vehicle whose aim is to enable universal consciousness to know itself and to empower itself.
In the Eastern teachings Consciousness is the un-manifested. It is both emptiness and fullness. That which was never born and will never die. From that place the becoming self is conceived as a temporary illusion. But evolutionary enlightenment recognizes both the immaterial liberated being and becoming who is more and more aware of itself.
Consciousness is related to reality because one poses a question concerning the location of consciousness. If one looks at the way a baby is developing, it is obvious that consciousness is located in the interaction between the baby and its mother rather than in the minds of each one of them. Today Even scientists admit that our brain does not develop as a closed set, but rather that from its birth the baby is focused on the human environment in the same way that this environment is focused on it. (On this subject Lacan already has said in the beginning of his teachings that the human subject is born into a symbolic realm and not into a void. And more than that, the only way to become human is to be embedded in an abundant inter-subjective environment.) In the beginnings of his teachings Lacan already has said that the human subject is born into a symbolic realm and not into a void.
The earliest social interactions are engraved into our biological structures that mature during the maturation of the brain in the first two years of life. Winnicot went even further and said that there is no such thing as a baby; Since the baby comes into the world without solid psychological boundaries there is only the liquid, changing, unifying space between a child and its mother. In this virtual intermediary space he locates his mind, with the help of a responsive sensitive parent. According to the Lacanian mirror stage there is also the other who points to the child who sees himself in the mirror, saying “this is you” with a joyful expression.
It is possible to claim that as much as consciousness exists in an inter-subjective space, the "I" also is an inter-subjective product that emerges from an earlier stage where there is someone who responds- and who “reads” the baby’s mind. This enables the baby to “read” the minds of the others who surround him when he grows up. This is a manifestation of the capacity for empathy. This — also is the origin of the capacity for transference.
The “next step” on this path is the understanding that Earth is not the center of the universe; that the human being is not a master in his own home; that the external Other collapsed, that God is dead and that he/she returns in full colors through our consciousness and our impulse to evolve it. The latter represents the impulse for knowledge. We find out that God is not the Other at all but that he/she is in the realm of the One; That he/she is not a small or a big object but a subject. This is why one can-not talk about “him”. Freud’s speech about the impulse for knowledge is related to primordial knowing. The human being is not a master in his own home because he is enslaved to the unconscious, that most intimate entity that is one’s ultimate stranger. Beyond this lies universal consciousness. This ultimate stranger consists of the most ex-time (a mixture between intimate and exterior). Here, consciousness does not belong to me or to anyone else. We are vehicles – we are part of the evolutionary process – we are consciousness bearers.
One should let go of all the past in order to clear a place for consciousness, consciousness is always free and does not adhere to the past. Attachment to the past can create an illusion of fixation and a lack of change. One should let it go in order to give up membership to the unconscious or to turn the Name of the Father into a name on one’s identification card. In addition, one should give up any cultural, ethnic or historical attachments. The latter change the past’s location and its importance.
Consciousness affects us with abundance, and all we have to do is open ourselves up as containers and receive this abundance. But where does abundance exist? This abundance exists in our selves. We are filled to the brim, we boil over and we affect others. One’s faculty to choose might be considered the conscience. The faculty gives one direction. If one chooses the Authentic Self – it develops the conscience and creates a momentum of choice in the same direction. If one chooses the Ego, conscience deteriorates. The best choice is done from a sense of freedom and of moral ethical obligation.
The Authentic Self also contains feelings, desire, and passion. It acts against the rational mind that can be distorted by the Ego. How can one connect with these feelings, desire and passion? We go back to zero and to the perspective ?. There is a hierarchy of knowledge, feelings and impulse.
The leading edge creates new grooves in consciousness, and then others can walk in them, thus creating the new and not adhering to a static state. Is the chooser part of consciousness or part of the vehicle? It certainly is part of consciousness that knows itself. When we make choices we design our destiny with our own two hands. But since we are only a link in the chain of consciousness, we are designing the destiny of humanity and maybe even the destiny of the whole universe. The exception here is the ground of being, that also lacks meaning if there is no consciousness that experiences it. To return to it and to exit from it reproduces again and again the act of the first creation – which constitutes the big bang.
New Collective Being
Individuals belong to the community; they complement each other. In every human being there is something unique and rare that is unknown to others. Every individual has something unique to say: a special color to add to the communal rainbow of colors. So when a solitary man joins the community, he adds a new dimension to the communal consciousness. He contributes something that nobody else can contribute. He enriches the community. He is irreplaceable […] Because of this uniqueness, human beings are coming together, complementing each other and reaching unity.
Collective reality is more real than some of its parts. It has a mysterious unity and is an active force in itself. Human belongs to this category of birth, revelation and endings. There are no isolated entities, there are only elements of a whole in process.
The next stage of the evolution of consciousness will not happen within the individual, but in a group – among people that aspire together towards a common objective. When individuals who are awakened to the absolute perspective are ready to stand behind that recognition and the knowledge they have acquired and to come together in an authentic way with a joint intention to lead an evolutionary process of consciousness, what begins to be created is a new collective being. This has enormous potential for the transformation of human civilization, for infinite possibilities. In order for this to happen two essential conditions are required: The first one is unity and communion between people, and the second one is the autonomous individual.
What is created is an organic interested and participating group structure, and from it a new being is growing naturally. This new being is constructed from the collective and from each of the participants who are without split and without Ego. This is a new experience in human evolution and we have no clue to where it will lead. What creates such a new structure is not related to the personal character or quality of each individual. It is only related to his/her willingness to abide in an unknown place with all that he/she has and without worrying about himself/herself and without self-consciousness.
Who am I without this persona? Without my personal part? I am a part in a marvelous flowing process. I am -a servant of Kosmic consciousness. Here there is a lightness connected to collective being.
Our ability to act from what we recognize as right and not from what as a reaction to our feelings is revolutionary. Here a possibility exists to adhere to a decision even if it is in conflict to our emotions.
When one does not speak from the personal or from the abstract – speech is full of vitality, it is focused and straightforward. The question of love is of course complicated – love without attachment, desire or narcissism, is love that does not get anything back in return. It is very demanding but it liberates one from dependency on any object whatsoever. If I can say that there is One without there being a second one, I can also say that love is not separate from that One and it recognizes only itself. It recognizes only the big Self and not the small one. It does not recognize the Ego. It recognizes itself in the other. There is nothing to hold on to, no reference point; there is no point to lean on, When we speak in an impersonal and non abstract way, we awaken, and we understand the depth of our sleep.
What does it mean to go beyond the personal? It means going from a lower level of consciousness to a higher one, from the old to the new, from the personal to the universal. How does one manage responsibility in an impersonal way? Presence. Freedom from history, freedom from inertia, and most of all – there is something in identification that turns everything to the personal, but actually it is inert, habitual, accepted, and not really personal. To go beyond the personal means to go beyond what is dictated – to a new and unknown place. It is so difficult to stay there! The personal attacks you with all its power – especially in matters of love – which really is not love at all. And what about creation? What about uniqueness? One should connect to the spirit through creation – to say something personal that will touch everybody and will raise them one level upward. This is the greatness of creation. This is the new that goes beyond the old. To peel oneself from the personal is to go nearer to God-: To bypass the fact of death and entropy and to give meaning. The personal is what grounds you – to the feet of the evolutionary mountain. Romantic relationships are also ropes that tie you to inertia, to the ground, and to the Ego. When one is liberated -everything opens up. There is active and conscious participation in climbing the evolutionary ladder- when attention is directed upward and is deep and less prone to temporal fallings and blows. This is a ladder whose head is in heaven and whose feet are in the individual and in the group.
To go beyond the personal does not mean surrender or giving up but rather an entrance to something much more meaningful and fascinating. The mission of the evolutionary revolution belongs to each person. Evolution in leaps does-not mean annihilation of knowledge and history but going beyond them, towards the new and the unknown. Emptiness and form are two sides of the same coin. Form is constantly changing in relation to emptiness. Traditional religion is based on remembering and conserving, the new religion is based upon – letting go and continuing to walk.
Is there really a possibility to live without neurosis; to live without lack? More concrete than the will to be free is the will to connect to something authentic which simultaneously is mine and not mine.
All subjective experience is actually impersonal. That is to say – there is a subversion of the subject. Awe and liberation are one and the same. How should one be and act? How should I act from the understanding that I have responsibility for the creative principle since I am that creative principle from the very beginning? That I have responsibility for the whole process? There is radical autonomy and communion _ through the collective field. One cannot achieve this alone; a team is needed as is a field. If one gives one’s heart to God, everything else will align with that.
You cannot own freedom or enlightenment. It is not something you have and it is not something that you can accumulate.
The experience of communion occurs when there is no sense of separation between people who come together. When they communicate among themselves as the authentic self, an awareness is being created concerning the breaking of the usual boundaries between the self and the others. (In resemblance to the description of Martin Buber of the unmediated experience of I-Thou). And then they can be an incarnation of the Absolute Unity.
Andrew: "Perfect communion is the experience of ecstatic intimacy—of merging, beyond ego, with the other as yourself."
Wishing to put order into chaos, to introduce sanity to insanity. Otherwise enlightenment becomes materialistic acquisition. If you attain it you feel important of course.
When one abandons the adhesiveness of the Ego, that is to say being attached to ownership and to acquisitions, what miraculously arises is a great caring and great love.
A natural hierarchy that exists between people with different levels of development liberates each one to be where he is. This pulls one upwards. When this –happens in a group – what is created is collective intelligence. A new being is created that one can actually feel. What is revolutionary here is the attentiveness to the investigation of truth and not of the self. Each person has freedom to speak exactly from where he is, and also to listen and want to know.
In order for collective development to occur each one of the participants should be at the edge of what he reached in knowledge during his own development. What we create in a group are new structures in consciousness – the field itself begins to evolve through us. For this to happen one needs to care very much for the process itself.
Consciousness wants to know itself. We are at one with the transformation. When we are at one with evolution our inner being does not disappear, but it aligns itself behind it and becomes part of what is going on. Then, if we investigate our inner world in the group, it is for everyone, it is for evolution. Something mysterious is also happening concerning a consciousness that has effects beyond a specific group. There really is a kosmic consciousness that passes through us.
"Therefore man is alone – he was created alone, he lives alone and he will die alone. The individual cannot be or walk like… For to be ‘like’ something means he is not alone. And that that is not alone is not human. Aloneness has nothing to do with the well -known aspiration to be original. To be original is human instinct; it is in fashion…It means doing what no one had done before you. This instinct is not an original one. Many people are basking in that instinct and succeed in deceiving…themselves.
Aloneness does not equal originality, it is not exclusive. Both aloneness and originality are nourished by man and by his humiliation in order to survive…Aloneness is the capacity to live and produce from yourselves what then develops into you, what is appropriate for you, and what only you can create and produce. This is a truism even if you were the first human being on earth. This is true even if there was nothing in the world besides yourself. You must live your own life, and be nourished by the reserves of your own truth, without being a spiritual parasite. Supervision, yes learning, yes. A rabbi, yes. But do not choose someone to do the hard work for you. One needs to work, to perspire, to fail, to try again and again. Without lowering your head in despair, without paying attention to what anyone will say.
Rabbi menahem Mendle from Kotzck
The choice of freedom and radical authenticity is a resolution of the individual who stands alone.
Andrew: "Autonomy is the expression of your own individual creative freedom—the powerful, unrestricted freedom of the individual to flower in his or her own potential without limit."
"So in evolutionary enlightenment, for what I call perfection or heaven on earth to become manifest, one has to directly experience the ultimate non-difference between powerful autonomy and profound communion within oneself. The evolutionary goal would be the manifestation of a miraculous context where autonomy and communion were ultimately inseparable. In that context the extraordinary creative potential of each individual would fully flower consistently, and yet no individual would be taking any position in being special or unique or superior in such a way that would prevent the experience of communion emerging in the ecstatic recognition of no difference whatsoever."
:To conclude, these are the basic rules for a good life
.The wise one learn from every one: attentiveness, to be in the unknown without fear
The hero conquers his drive: self- restraint, directing the drive to higher goals, without ego, with awe.
The rich one is happy with what he has: He is not identifying with an ideal, he can be happy with what I have, he crosses his fantasy and directs his Enjoyment.
The respected one respects people: not for his own sake but for the sake of the whole. He lets everyone express his essence. Love.