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My Conscious, Spirit, my whole self. My Conscious its my awareness of my inner and outer worlds; mentally perceptive, awake, mindful. " The notion of Spirit is much more complicated. Many theorists give various definitions. I think that the most correct would be Wilber's "the spirit is the essence of awake or mindful work. " I think my conscience might develop along the lines of modern idealism through increasingly more complex "notions", continuing as a dialectical process, toward the Absolute, until consciousness achieves knowledge of itself. I realize this would only be true from the perspective of the Self, and would equally be regressive from the viewpoint of the World, and what Im a little confused about is the evolution of the idea toward the Absolute Self. Cosmic identity is the simple realization that the ones mind, spirit, conscience and body are inseparable from the universe.
So the universe always begins and ends in the present moment. I would prefer the notion of death and rebirth that leads to a more cyclical interpretation of the Universe and includes continual expansion and contraction. I like thinking of it like the Worlds Ground is the Self's Goal, while the Self's Ground is the Worlds Goal, and the World begins where the Self ends, and Self ends where the World begins. I would like to explain this notion is in terms of the cosmic self.
When I breathe in, I absorb the life of the universe. When I breathe out I give life back to the universe. This type of cosmic identity reaches its purest expression in mystical ecstasy where expiration (breathing out) and inspiration (breathing in) become instantaneous. I die (expire) every moment only to be wonderfully reborn (inspired) the same moment. So death and life are two sides of the same coin. Indeed in dynamic terms death is life.
It is only by dying fully that one can be truly open to the experience of eternity. Wilber offers a much broader notion of experience. He says that the experience of the outer bodily and quantitative "experiences" (right hand side -- individual and collective) and experiences of meaning and value, (individual and cultural) are the experiences of deeply understanding of another person or culture so that I would see their perceptions and misperceptions, insights and oversights, the judgments they make that are grounded and those that are not. I would seethe distinctions they make and those they fail to make. According to Wilber the empirical-analytic method would be the dimples and closest to describe this notion. My spirit is moving along path one (gnosis) to understand Spirit.
My mind is moving up along path two (a paradoxical reason and theology) to understand Spirit. My mind is moving laterally along path two (b hermeneutic method) to understand Mind. Again my mind is moving down along path two (c empirical analytic) to understand Body. And my body is moving along path three (pre-symbolic) to understand Body. The point is that all of those potentials body to mind to spirit are important for a comprehensive approach to any situation, personal to professional, because those realities are in fact operating in all humans in any event.
The realization of my Spirit by Spirit happens in three steps. Slumbering Spirit develops the bodily awareness through the Nature by correspondence to the sub consciousness. Then awakened Spirit acquires the self-awareness and mental reflection through the Human by corresponding to self-consciousness. And finally my Spirit returns to Spirit through the absolute transcendent knowledge and synthesis of objectivity and subjectivity by corresponding to super-consciousness. And each stage of my Spirit development should transcend and surpass its predecessors. The first part of the equation, which assembles my whole self, consists of body mind and spirit, which Wilber calls the spectrum of consciousness that constitutes the interior realities or worlds.
The second part of the equation consists of the actual self, culture and nature, which are the most fundamental realities. Self it is my own inner world, or subjective realities by introspection, meditation, and self-reflection. Culture it contains my moral values, common meaning and mutual understanding, that I exchange with the outer world. This is not subjective; it is rather intersubjective.
And "nature" means my outer world of objective facts, environments, and events. These three important elements of the second part of equation are commonly called the Beautiful, the Good, and the True. My self tries to integrate the multiple states, waves, and streams that are present in me. A striking item about the levels, lines, and states is that in themselves they appear to be devoid of an inherent self-sense, and therefore the self can identify with any of them (as suggested by ancient theorists from Plotonus to Buddha). One of the most important characteristics of my self is its ability to identify itself with the main structures or levels of consciousness, and each time my self identifies, according to this view, it generates a unique type of self-identity, with its original specific needs and drives. My whole self is the functional system, including all it abilities and identifications, very own defenses and various regulators of undesirable tension.
The main difference between the self-stages and the other stages is that the self has the job of balancing and coordinating all of them. The process of balance and regulation integrates different components of the psyche; it is the essential quality of the self. The main task of my compound consciousness it to protect itself from being crushed or damaged, it should be mostly well operated and functional. Ken Wilber insists, that spiritual knowledge, like all other forms of valid cognitive knowledge, is experimental, repeatable, and publicly verifiable, because, like all other valid modes, it consists of three strands: first is injunctive, second illuminative and finally communal confirmation [or dis confirmation]. These three stages implicate the broader type of "science" is possible.
Nonetheless, the science is the attempt to observe the reality in one-directional objective terms and in by all means demands a distortion in understanding and provides a kind of truth that has only a limited partial validity. Reality at all levels would represent the interaction of binary states in the constant interplay of death and rebirth. There is that the well-known case with Schrodinger's Cat, where the poor creature has a 50 / 50 chance of being killed by uranium. The accepted correct interpretation of this case would be that until the outcome the observed cat must be defined as both dead and alive. "Each moment dies to live for all eternity; and all eternity dies so that each moment may live." There is no surprise that famous mystics like St.
John of the Cross were felt much joy having the notion, that the impending death with finally sever their last connection, which separates them from eternal glory. Bibliography: Wilber, K. The Spectrum of Consciousness. Wheaton: Quest, 1977. Wilber, K. Up From Eden.
New York: Doubleday/Anchor, 1981. Wilber, K. A Sociable God. New York: McGraw-Hill, 1982.
Wilber, K. Eye to Eye. New York: Doubleday/Anchor, 1982.
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