“It is not in the outer sensory world,
but within our own hearts and mind and the deeper meaning and spiritual truth
that we long for is to be discovered.”
Steiner however, levels an important
criticism upon these approaches to psychology that would limit the
transformative reach of the archetypal beings encountered within the
imaginatively activated soul. Jung is careful to guard against the
intellect’s tendency to dismiss or rationalize the intense emotions that
numinous encounters produce. Steiner points out :
“If the soul never emerged out of
itself, but merely kept wanting to experience desires and emotions – anything
from the deepest reverence to disgust – nothing would happen that is
independent of the soul.”
For Steiner the whole point of
developing one’s capacity for imaginative perception is to rise above the
limited subjectivity of the egocentric soul – read : earthly needs, convictions
and points of view. Active imagination develops self-understanding, but the aim
is not just to know oneself truly; it is also to will what is good. Referring
in this way to the terms of sympathy of Henri Bergson’s. All stirrings of the
consciousness – I call it free moving across/through the fields of Intelligence
– emerge in the liminal space between the subjective emotionality of the soul
and the transpersonal intuition of the spirit. That is the integral state of a
monad and the mode of interacting : assertively and in an objective way of
subjectivity.
In that way Jung recounts his inner
experience of hearing his call of consciousness. This can be comprehended in
several ways. The way from the point of view of Jung’s is the dualistic way,
namely a way of conversation between Self and ego, between spirit and soul
and-or Self and its shadow. It’s in a Socratestic way of thinking where thesis
and antithesis create a new (emerged) synthesis with higher values closer to 1
Truth, our Source (Riemann's asymptote).
To Steiner that – these emotional
experiences – has much more to do with personal conceptions but the higher
purpose of Humanity. “The thinking function is unable to reconcile itself
with the powerful emotionality of the unconsciousness; the individual human
being must include other modalities of consciousness.” These stages are to
be recognized at High Gifted children and adults, where emotion can be
considered the engine of one’s personal development – Dabrowski-Kierkegaard-Bergson. Where this highest level #5
implies the highest level of Altruism, where we can assign the 3 archetypes,
being a Hermit, a Crusader or a Martyr.
Gebser’s entire project was to reveal
the integral transparency of the structure of consciousness, such that each
played its proper role in the perception of the whole. In his eyes the rise of
the unconsciousness and its content corresponded to “nothing other than the
psychic form of time’s irruption into our consciousness.” Appointing to the
word “Time” which made Jung spend working out the synchronicity
between psyche and cosmos – “Synchronicity” – an acausal
principle.
As Jung, Gebser and Steiner have helped
to make clear, the evolutions of consciousness has both individual and
collective elements. “The human being is potentially the consciousness of
the Earth.”
(re-sourcing : Matthew Segall)
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