104. The third eye: Chapter 3 - Lonliness

 

What can we do when problems arise in our lives? We "owe" our problems to the fact that we are conscious beings. Consciousness stems from the human tripartite nature, as humans are, at the lower level, bodies; at the middle level, souls; and at the highest level, spirits. It also stems from the fact that we manifest ourselves in thought, speech, and action, or in combinations of these. Thanks to our abstract, conceptual intellect, we are the only species on Earth capable of creating (cultivating), e.g. art. Since representatives of the animal kingdom are not conscious beings, their awareness only extends to basic needs like nourishment, reproduction, and defence/attack. They do not possess higher cognitive abilities, nor do they analyse, synthesize, solve mathematical equations, or compose love poems or symphonies. Animals do not have problems. 

When we encounter problems that we cannot solve, we often resort to escape and engage in substitute activities, such as seeking pleasure and comfort. In other words, instead of utilizing our higher (spiritual and intellectual) level of consciousness, we choose the easier path, reducing our response to a more comfortable bodily level. We outsource the problem. Our bodily comfort is always preceded by the comfort of our soul, or rather, the laziness of our soul, which arises because our lower consciousness is either unaware of, or if it is aware, it chooses the easier route and avoids dealing with the problem or task. It cannot articulate what it lacks or why it chooses the easier path. Since the soul of an unconscious person is not whole, it feels loneliness and fear. This fear comes from the fact that memories of the past strongly live in their mind, and they also worry about the future. 

A person who lives with this kind of soul does not live in the present. Everything always happens in the present, not in the past or the future. It is incredible that we are capable of fearing and suffering over what was in the past, as well as over what has not even happened. Why don’t we realize that by living in the past or future, we increase our fears, and neither can we influence? We can do nothing about the past, nor the future. When we can act, it is in the present moment, in the soul presence, in the NOW. If we are not in the present, we are not ourselves, which means we are susceptible to influence. Those in power seek this manipulable, susceptible state of the soul, our loneliness. If they cannot find it, they create an environment in which manipulation is possible. Let us not forget that for power to exist, the confusion and indecision of people are necessary, because only then can they be influenced. Influence means making us believe in things whose existence we are not convinced of, i.e., we have no proof. Influence, artificial loneliness, targets our credibility (our instability, selectivity, doubts, and criticism), not our faith (our steady stability, or certainty, self-awareness). When we say we believe in something, we do so because we lack certainty about it. If I believe, I do not doubt, and I do not search for what is intellectually, consciously, or rationally graspable. Believers—unlike those consciously seeking certainty—always form a mass base. 

Believers accept the invisible, the unproven, e.g., in communism, they believe in a better future or the free of charge salvation. Seekers know what they are looking for, and the search is the certainty of the One. They know and understand the duality of the world, the interconnectedness of the high and the low, and from the lower, they can conclude the higher, from the indirect to the direct. We always become what we identify with: the believer identifies with uncertainty, such as dogma, worldview, or religion; the seeker identifies with the certainty of their faith, e.g., with circularity, the cycle of love, the joy of the rising sun, the cyclicality of the seasons, the centre of the space-time cross, the existence, the One’s reality, etc. 

It is a well-known saying that life is suffering, which applies to those who cannot articulate either life or suffering. From the aforementioned human tripartite nature, the body experiences pain, while the universal self is free from pain and suffering. Therefore, what is influenced is the individual self, where suffering is caused by hesitation, uncertainty, susceptibility, ignorance, and instability. The individual self is the intermediary, the filter: it sends information regarding intellect to the universal self and sensory information to the body-mind. The difference between the mind and the individual self is that the former makes decisions about rational action based on the latter's direct responses, according to algorithms of yes and no, zero and one. This also means that the mind has no independent will, because it is directed by the superior individual self. For example, when we say a person does not act rationally, such as doing something from love, but without asking for a reward, or showing mercy, the individual self directs the information towards the universal self. The universal self has no will of its own, therefore does not suffer because it is the connection to the transcendent, the image and identity of the One, the source of intellect. When we act rationally, the individual self-conveys information to the mind. 

The loneliness and suffering of our individual self-arise from our inner manipulation, restlessness, confusion, disorder, ignorance, and instability. Therefore, the manipulator influences our individual self through dogmas, worldviews, religions, etc., and intentionally causes our confusion. The confused individual self sends unclear information to the mind, which cannot decide on the difference between white and black, hot and cold, because the algorithm only recognizes yes and no, one and zero. There is no middle ground. What kind of conclusion can we draw from rational thinking that only works in terms of similarities and opposites? 

To move beyond opposites, we need the intellect of our soul, which can see dual pairs as complementary rather than contradictory, and since one is contained within the other, it is capable of dissolving the apparent difference. Rational thinking favours dialectics, reasoning, counter-reasoning and conclusion, the thesis, antithesis, and synthesis. But we must be careful, because conclusions can be incorrect. For instance, if we add different whole and fractional numbers together in mathematics, we get a result that no longer indicates the individual numbers we added. Similarly, if we put various vegetables into a basket and then weigh it, we can no longer deduce how much of each vegetable, such as carrots, cabbage, or potatoes, were in the basket.