A Great Summary of Modern Initiation

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Federica
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Re: A Great Summary of Modern Initiation

Post by Federica »

Anthony66 wrote: Mon Oct 24, 2022 2:12 pm I thought I might share a little bit about my meditation life.

I've been meditating for over 4 years now and until this year, that has consisted of oriental forms. I started doing Cleric's circling dot exercise earlier this year and at first discovered I had aphantasia - the inability to voluntarily create mental images in one's mind. I persisted and at first just tried to focus my mental energies. But about 3 months ago my aphantasia was gone. Some days it still takes considerable effort, but I can now consistently modulate the imagery in my mind.

In recent weeks I'm starting to feel the ability to really invest a lot of energy into my dot (on a good day). I feel like my thinking gives full existence to the dot. That said, there is the continual battle not the weaken the focus where I become aware that the dot has taken on a life of its own, under the control of something else.
Thank you Anthony!!
What incredible determination to persist through the years despite the difficulties, I can only imagine the motivation these achieved results are providing you with. And that, as you modulate the imagery, you must have developed at a much higher degree a sense I've been experiencing a little - a sense of creation, and that a thought really is a created reality, in which our free gesture becomes real. It manifests. As you say, "your thinking gives full existence". There is joy in that sense, as there is in exchanging on this topic. The step where the dot takes a life of its own is ahead of me, I don't really understand it, but it seems very significant. Thanks again for this initiative!

“If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change. In the final analysis, we count for something only because of the essential we embody, and if we do not embody that, life is wasted.” (Carl Gustav Jung)
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Cleric K
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Re: A Great Summary of Modern Initiation

Post by Cleric K »

Federica wrote: Sat Oct 22, 2022 9:48 pm I had some fun today translating the beginning of another of Scaligero’s books, “Methods of inner concentration” (the entire book is freely available here untranslated). Needless to say this won’t be better written in English than my average post. The influence of Steiner seems very clear, including in the proposed concentration exercise, still there could be some value in reading the same ideas expressed in slightly different language.
Thank you, Federica for your effort! It must have taken you a considerable amount of time, since it is such a dense text. I can't compare it with the original but your English translation sounds perfect to me.

It is indeed very useful to hear things expressed slightly differently because ultimately this is what we all have to do. Inner reality has to come to life in each one of us in a unique way. Unique not in the sense that we'll find completely different reality from everyone else's but in the sense that it only becomes real when we find our own unique thoughts of it and not simply float someone else's thoughts in our mind.

Just as we share common physical structure, so our subtle organization is similar and thus everyone will discover the same archetypal structure of the human being. Yet we only discover it when we can express it in our own voice. This is an important step towards overcoming the purely intellectual (dialectic in the quote's language) stance that reality should be found as some strict arrangement of thoughts, like those written down in mathematical symbols, and then everyone should behold these same thoughts and agree that they are the 'true' arrangement. Similarly to the way hearing a word in different languages helps us to distinguish between the perceptual verbal forms and the ideal concept, so hearing these deep intuitions rendered in slightly different languages can help us 'triangulate' and find for and within ourselves the realm of intuition from which the words precipitate.
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AshvinP
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Re: A Great Summary of Modern Initiation

Post by AshvinP »

Federica wrote: Mon Oct 24, 2022 1:13 pm
AshvinP wrote: Mon Oct 24, 2022 2:37 am (...)
This reminded me of Steiner's seed exercise in HTKHW, which I found helpful and capable of giving motivational results after imaginative work on concentration and meditation.
(...)
Thanks Ashvin, that's exactly where I've reached in the book! I very much look forward to that exercise, but as you say, there is some work ahead with concentration first. I have been doing it with a pencil now, for a few days.
But the secret of plant life has always been particularly fascinating to me, and it has often happened, before I knew anything about idealism and Advaita, that I paused for a moment in front of a plant, trying the divest the look from the uderlying usual mind comment that a plant is trivial, a simple thing, and to realize how incredible the simplest plant is, as a phenomenon. I haven't achieved anything particular with that, but the intention has been there for long. For a few years, I've had a vine in my living room, and I was recently intrigued to read, somewhere in the Steiner archive, that the vine is different from any other plant - something I always felt, looking at this vine, without being able to put such a feeling in words. This is just to say that I look forward to better grasp plant life, and I don't see myself falling short of motivation until I will be able to get there. But the help and encouragement you offer mean a lot to me - Thank-you!

That's great, Federica. I have re-started the simple object exercises for a few days now as well. For now I set my phone alarm to 9am and, no matter what I'm thinking or doing, stop and contemplate a simple object for 5 min. Ideally it will become a habit to the point I don't need the alarm. Building up new spiritual habits is great training for the higher etheric organism.

I am also appreciating more lately what plants have to teach us. They strive unceasingly with their will towards the Sun, offering up their flowers, fruits, and seeds. If not for oppositional astral forces, they would keep growing taller and taller without end! They can remind us of a bygone stage when our will flowed along with the Sun forces, and make us hopeful for a future stage, which can be made manifest within the individual soul striving for higher development today, in which we will reunite with those forces in full consciousness and freedom.

At this time of year in our region, we can also appreciate the color transformation as the trees retreat 'inwards', their leaves changing from green to the red-orange-yellow Earthly spectrum. I have never experienced a Fall landscape with so much meaning before, to the point where I am always excited to simply take a walk outside. Incidentally, I had never consciously connected the Fall season with the 'Fall' of humanity until now either, even though it seems quite obvious. I came across a tree the other day with an interesting heart pattern embedded.

Image


Happy Diwali everyone!


"One of the most popular festivals of Hinduism, it symbolizes the spiritual 'victory of light over darkness, good over evil, and knowledge over ignorance'"
"Two souls, alas, are housed within my breast,
And struggle there for undivided reign.
One, to the earth with passionate desire,
And closely clinging organs still adheres;
Above the mists the other doth aspire
With sacred ardor unto purer spheres.”
-Goethe, Faust
Federica
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Re: A Great Summary of Modern Initiation

Post by Federica »

AshvinP wrote: Tue Oct 25, 2022 2:02 am That's great, Federica. I have re-started the simple object exercises for a few days now as well. For now I set my phone alarm to 9am and, no matter what I'm thinking or doing, stop and contemplate a simple object for 5 min. Ideally it will become a habit to the point I don't need the alarm. Building up new spiritual habits is great training for the higher etheric organism.

I am also appreciating more lately what plants have to teach us. They strive unceasingly with their will towards the Sun, offering up their flowers, fruits, and seeds. If not for oppositional astral forces, they would keep growing taller and taller without end! They can remind us of a bygone stage when our will flowed along with the Sun forces, and make us hopeful for a future stage, which can be made manifest within the individual soul striving for higher development today, in which we will reunite with those forces in full consciousness and freedom.

At this time of year in our region, we can also appreciate the color transformation as the trees retreat 'inwards', their leaves changing from green to the red-orange-yellow Earthly spectrum. I have never experienced a Fall landscape with so much meaning before, to the point where I am always excited to simply take a walk outside. Incidentally, I had never consciously connected the Fall season with the 'Fall' of humanity until now either, even though it seems quite obvious. I came across a tree the other day with an interesting heart pattern embedded.

Image


Happy Diwali everyone!


"One of the most popular festivals of Hinduism, it symbolizes the spiritual 'victory of light over darkness, good over evil, and knowledge over ignorance'"

Thank you, happy Diwali to you, Ashvin!
I knew of Diwali festival before, but the Hindu origin of your name had never occurred to me until reading it in the linked article : )

Thanks for the new insights on the plant world and the seasons, as well. I can comment that I have never been as aware of, and involved in the cycle of the seasons as I have been since I moved to a higher latitude in this emisphere. Just, in my case, there’s no merit, it’s simply that seasons make themselves more apparent here, they interlace themselves more closely with human life.
Last edited by Federica on Tue Oct 25, 2022 10:42 am, edited 1 time in total.

“If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change. In the final analysis, we count for something only because of the essential we embody, and if we do not embody that, life is wasted.” (Carl Gustav Jung)
Federica
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Re: A Great Summary of Modern Initiation

Post by Federica »

Cleric K wrote: Mon Oct 24, 2022 7:02 pm
Federica wrote: Sat Oct 22, 2022 9:48 pm I had some fun today translating the beginning of another of Scaligero’s books, “Methods of inner concentration” (the entire book is freely available here untranslated). Needless to say this won’t be better written in English than my average post. The influence of Steiner seems very clear, including in the proposed concentration exercise, still there could be some value in reading the same ideas expressed in slightly different language.
Thank you, Federica for your effort! It must have taken you a considerable amount of time, since it is such a dense text. I can't compare it with the original but your English translation sounds perfect to me.

It is indeed very useful to hear things expressed slightly differently because ultimately this is what we all have to do. Inner reality has to come to life in each one of us in a unique way. Unique not in the sense that we'll find completely different reality from everyone else's but in the sense that it only becomes real when we find our own unique thoughts of it and not simply float someone else's thoughts in our mind.

Just as we share common physical structure, so our subtle organization is similar and thus everyone will discover the same archetypal structure of the human being. Yet we only discover it when we can express it in our own voice. This is an important step towards overcoming the purely intellectual (dialectic in the quote's language) stance that reality should be found as some strict arrangement of thoughts, like those written down in mathematical symbols, and then everyone should behold these same thoughts and agree that they are the 'true' arrangement. Similarly to the way hearing a word in different languages helps us to distinguish between the perceptual verbal forms and the ideal concept, so hearing these deep intuitions rendered in slightly different languages can help us 'triangulate' and find for and within ourselves the realm of intuition from which the words precipitate.

I see... as in the higher realm of meaning there are concepts, and ideas, so in the human realm of spoken/written language there are concepts expressed as words in different tongues, and whole intuitions expressed - regardless of the tongue - in various individual perspectives. We can explore and dwell on these perspectives, until a whole spider net, or star chart, or world sphere of perspectives is brought to life, or revealed, to support triangulation and exact individuation of unique I-coordinates. A specific dot on the map/chart/net is found, as ours.

Translating was much more of a pleasure than an effort and I don't feel it took me longer than my average longer post, although it maybe did. Thank you, Cleric, for transforming it in additional insights to our benefit!

“If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change. In the final analysis, we count for something only because of the essential we embody, and if we do not embody that, life is wasted.” (Carl Gustav Jung)
Federica
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Re: A Great Summary of Modern Initiation

Post by Federica »

In continuation to previous post:
Federica wrote: Sat Oct 22, 2022 9:48 pm (...)

Chapter III - Dormant strengths of thinking


The exercise of concentration enables the pupil to go back from object to concept. Such an exercise can be said to be complete the moment the concept itself is enabled to become the object of concentration. Concentration is made into thinking contemplation of the concept, reconstructed from the object. The thinking activity, that initially was thinking the object, becomes object itself, it takes the place of the object. In this way, thinking concentration - i.e. contemplation - can attain the intensity peculiar to sensory perception.


Essentially, sensory perception is an intense thinking synthesis that resonates in the soul from the external world, through the senses, the structure of which belongs to the sensible sphere, more than to the soul. The investigator of the supersensible attains the perception of the concept. The concept, assumed as object - perceived as such - requires an exceptionally autonomous thinking activity: the incarnation of an essence, which, from the perspective of ordinary thinking, is unconscious and transcendent, as the kernel of the Life-idea is, from the perspective of the perception of living things.


Man cannot directly affect things through thinking, because he does not perceive thinking. Instead, he can operate physically through physical objects, because he perceives them through the physical senses. But he does not perceive the thinking activity by which he can think of any objects. It suffices for him that thinking can fill itself with sensory content, and it is only when thinking is identified with such content that he knows thinking. He does not suspect that thinking can fill itself with its own content, and that, as such, it can itself be perceived. The discipline of concentration takes him to such a possibility.


The pupil starts concentrating on the object. At first, he necessarily has to do with series of representations, that is to say, with thinking still filled with the intellectualistic, sensory image of the object. By bringing concentration beyond that point, he reaches the concept, i.e. the thought-synthesis of the object. As his power of concentration strengthens with time, he reaches a level when he can assume as object the concept itself - the obtained synthesis: the objective content has disappeared, an essence is present in its place, which is not easy to contemplate at first, because of lacking acquaintance with non-sensible contents. But it is precisely the contemplation of this essence that leads the pupil to the perception of the supersensible in living things.


As he concentrates, the pupil executes a non-ordinary act, unrequested by nature, an act that is indeed instinctively countered by nature. He calls original thinking into action. Just as, in ordinary thinking, he can reconstruct the essential process of a man-made object - thus going from visible back to invisible, seeing the invisible become visible - so, by eliciting the dormant strengths of thinking from concentration - as it is moved from object to concept - he experiences a living element peculiar to the original nature of thinking. He perceives such a living element insofar as he overcomes the dialectic - or reflected - limitation of thinking. He can recognize such living element, identical to the Supersensible that manifests in the organic world as Life.


By intensifying concentration, the pupil makes the experience of thinking as pre-individual - hence pre-dialectical - Light. Thinking is revealed to him as a stream carrying the same original element that builds living Nature, and flows in him as vital body, or etheric body, also called “subtle body”. The Light of Life in thinking is not conscious, because consciousness normally arises where such Light is reflected, devoid of Life. For this reason, ordinary man only perceives inanimate things and, as a consequence, he only can objectively operate through inanimate things. In him, dialectical consciousness manifests at a level that is lower than the level at which it arises in the soul as non-dialectical, living consciousness.


Concentration is always concentration of thinking, regardless of the object, or theme. But simultaneously, it is an act of Will. There isn’t any exercise of concentration that is not at the same time as exercise of Will. It is indeed in the sphere of Will that the living element of concept is recognizable - that which constitutes the immanent-transcendent kernel of the concept, or the idea, turned onto the living element.


II. Meditation. The attunement between Thinking and Will is the foundation of the balance and strength of the soul. The balance and strength of the soul open the way to its supersensible power. This is the power in which the broadest and most freeing Feeling resurrects as Life.

III. Contemplative concentration. The pupil contemplates the concept of the object, devoid of sensible elements. He has it before him as something objective, as a sign, with or without form, as recognizable synthesis of thought thoughts.The synthesis has to be alive, intimately vitalized by the univocal flow of the thoughts that have formed it. The attention should become calmer and calmer, not requiring effort or will. The deepest will operates while he, without personal interest, contemplates the synthesis as something objective, independent of him.



The contemplation should last at least three minutes, without interferences of other thoughts, moods, or memories, so as to be absolute concentration. This exercise leads the pupil to the pre-dialectic perception of Thinking.


In fact, when he thinks of the sensible object according to the typical exercise of concentration, he uses ordinary, reflected thinking, that is to say the Light of thinking normally reflected by the cerebral organ. Such organ - as it almost always scarcely performs its physiological function - acts as a distorting mirror.
The Light of thinking is true and pure, but it is always reflected by a cerebral system that makes it scarcely true, and impure: that is the origin of the subjective viewpoint, which continually opposes individual to individual, and is difficulty to overcome, because that requires the reunion of reflected Light with original, pre-cerebral Light.


The typical exercise of concentration allows thinking to realize its nature independent of the cerebral screen. In essence, it is an act of will, under the sign of the I. In so doing, the I temporarily reestablishes its order. As a rule, such order is opposed by everyday life, which does stimulate the I-forces, but subjugates and corrupts them at the same time, originating the internal battle that causes all human evil. Therefore, the typical exercise of concentration, in its simplicity, can alone lead to the supersensible experience, and to the inner balance that is necessary for existence to unfold according to its spiritual Principle.


In the exercise, the investigator gathers the reflected light, which is the series of representations necessary to reconstruct the object. He performs an inner activity that stimulates the I and its identity with the original Light. He does not accomplish such activity directly though - he could not. He does it by using the object as backing. If he - at the level he has so far attained - addressed the Light directly, he couldn’t but reject it, because his current state of consciousness is essentially an instinctive rejection of the Light. He can only start at the level of the reflected Light, but at the same time he can operate in harmony with the original Light.


In essence, the synthesis of the object is the restoration of the unitary Light, the undivided apparently divided, and analytical in its reflection, that is to say, in dialectic thinking. The concept is the sign of the one Light, but usually it is itself reflected. Every concept is at its origin an operation in keeping with the one Light, but not a conscious operation. In other words, it is accomplished through the pre-dialectic, dormant strengths of thinking, inaccessible to ordinary man.


Indeed, the Ascesis of modern man consists of the conquest of the dormant forces of the concept. Taking into account the fact that man essentially regulates himself by the concepts that he has of the objects, it can be understood how all his life is the consequence of his conceptual construction, and the importance of Ascesis through which he masters the formative forces of concept. Normally, he does not use the concepts in accordance with their synthesis of Light, but as reflected concepts, in accordance with his psychic necessity, that subjugates thinking - except the case of mathematical-physical thinking.


In the typical exercise of concentration, the investigator operates in keeping with the one Light, not by virtue of possessing it, but because his will operates in a reflection, over which he gains a direct control through exercise, tracing back from multiplicity to synthesis. By contemplating the concept, he uses such power directly. He is moving in the one Light, in pure thinking, reunited with pure feeling and pure will, in a single stream of Strength - the original Light. That he moves in such Strength. though, does not mean that he possesses it. He can move through it to the extent that he grasps its laws.


The conquest of the dormant, formative strengths of the concept through concentration is the pre-initiation undertaking of the modern pupil. To him, going from reflected thinking to its Light means to go from the ancient “lunar path” to the “solar path”, in other words, to transfer the center of inner activity from the astral body to the immanent I. It is a decisive act, through which the Ascetic overcomes the original malfunction of the soul. A malfunction that formerly required a transcendent, or metaphysical path to the Divine, rather than an immanent one.


All spiritual paths that preceded the conscious experience of the concept are to be considered lunar, regardless of their traditional form, in the East or in the West, because they operate through the astral body and not through the I, including when they refer to an inner Subject. When they speak of an I, a Purusha, or an Atma-Purusha, in reality they refer to a transcendent I requiring ecstatic elevation, not to an individual I.


Since the beginning of his earthly evolution, man has operated on Earth under the guidance of Powers that affect his astral body, which is granted an authority that, in fact, belongs to the I. These Powers will raise the deepest opposition to the I, when the latter will start to act as the center of the autonomous life of consciousness. Such autonomy they will not tolerate. From the beginning, they have given man everything: knowledge of the Mysteries, spiritual vision, rites, yoga, social guidance, provided that the free I does not arise in him. In modern time the free I has arisen as individual I at the lowest level, with its transcending power initially oriented towards the sensible, from which a science of physical nature was born. In truth, this I is not to be considered a contingent I, but recognized as the true I, waiting to be made aware of itself and the value of its own autonomous consciousness.


For millennia, since the ancient malfunction occurred, the I would feel uncomfortable within the soul, because it has been submitted to astral forces that are hierarchically inferior to it, and that enslave it to impulses of inferior nature. Man would nonetheless know that it is always possible to neutralize such submission, by observing the rites and rules that would maintain the spiritual tenor within him. Instincts and passions will devour him, should he not observe the rules that make the astral body compliant with Entities that dominate it, rather than with the I. For this reason, the Ascetic would always look for the Spirit, the Atma, the Supreme I, outside himself, escaping earthly individuality, while, in truth, he can only accomplish his experience on Earth through such individuality. Revelation, ecstasis, samadhi, happen through the soul, not through the individual I, that first arises in the soul through synthetic thinking activity, concept, and the enterprise of knowing the physical world. In concept, man starts to experiment Universality, which he formerly used to experience outside himself as transcendent, when identification with it would produce ecstasy. Instead, immanent identity starts in sensory perception, and the determination of concept.


In the present day, man still does not know the I-forces through which he forms the concept. He uses the concept at the level of the astral body, hence he uses it devoid of its original force. The epoch of the I has come. Concept today is the tool of ordinary thinking, but man is still deceived by the ancient Adversary: he does use the concept, but reflected, de-realized, dialectic. He builds concepts as if with empty words.
Nonetheless, he cannot have concepts that do not characterize I-presence in the astral body, power of identity. However, he eliminates every time, at the astral, reflected level, the I-presence and the living thinking. In this way, he cultivates pain in the soul, neurosis, and inability to welcome the force from his own center. As he looks for the supersensible, he believes he has to come back to past levels of consciousness, giving up the actual content of the lucid consciousness, rather than moving forward, winning back these levels through lucid consciousness. He devotes himself to psychic methods, yoga, ascetics that promise the strength, balance, and self-mastery that he only can attain from his own center, to the extent that he can perceive the force through which the concept becomes conscious content in the soul.


The current mistake of man is to subordinate the dawning forces of Spirit, independent of the astral body, to the dead impulses of the astral body. Such forces emerge in rational thinking, which become conscious, at the dialectical level, through the astral body. The nascent I-forces are enslaved again to the astral, which always expresses the authority of the old dependence on dogmas. Today, the dogma is Matter. In reflected, dialectical thinking, man is continually cutting off of himself the pure Light-forces of thinking that always emerge in the original formulation of the concept. The task of concentration and meditation is to raise consciousness at the level of its own principle of Light.


based on: Scaligero, M. (1975). Tecniche di concentrazione interiore. Edizioni Mediterranee, Roma

“If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change. In the final analysis, we count for something only because of the essential we embody, and if we do not embody that, life is wasted.” (Carl Gustav Jung)
Federica
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Re: A Great Summary of Modern Initiation

Post by Federica »

Resuming translation of Scaligero's "Methods of inner concentration".
Previous chapters:
Federica wrote: Thu Oct 27, 2022 11:39 pm ...

Chapter IV - The pre-dialectical essence


Meditation is a simultaneous concentration of thinking, feeling and willing on a spiritual content that does not require elaboration, because it is already complete and sufficient in the form in which it appears. The theme immediately arises as thought, but it should not be thought. It should be left at its immediate form, in order for it to work directly in the soul. It is a direct content of the one Light, contained in a sentence, or a symbol, taken from mystical or esoteric literature.

Meditation brings to life a thought of Light in the soul, not through dialectical analysis, but through the power of its immediate resonance in the soul, until an intensity is reached that enables the perception of the Light. This perception is initially etheric. The etheric world emerges before the student in dynamic images. These are power-images that express supra-sensible entities. The possibility for the student to move according to the original Light-force in such a world of images - which richness, intensity and lightning speed continually transforms and tends to overwhelm - depends on whether the student has properly prepared the faculties of consciousness through the typical exercise of concentration.

Exercising the thinking faculty is fundamental for ignition of the inner act independent of the psyche, which is normally tied to the corporeal nature, which in turn limits Thinking. Such independence is essential to a proper perception of the etheric world and the etheric body. Such perception is lawful when it happens under the sign of the I and not of the psyche (soul) / astral body, in other words, when it does not obey the subtle powers of the psycho-physiological nature. The student has to come to distinguish the supra-sensible sphere from the sensible, and the objective higher reality from the psychic appearances. Meditation only acquires elevating power when the student really masters the exercise of concentration.

In essence, to meditate is to form a thought, or image, or idea about the life of Spirit, so that it directly elicits, in its dialectical form, the elevation of the soul. Such thought, thanks to its supra-sensible content, is already, as such, a force of Light. It does not require any analysis. It can be an excerpt of esoteric or mystical literature, or it can be composed of a synthesis of a series of thoughts referred to inner experiences, according to a procedure that will be illustrated in the pages that follow. Time after time, a synthesis of especially elaborated thoughts will be suggested as meditative content. Such content is not arbitrary, it belongs to Spiritual Science. In other words it is gathered from the objective experience of the supra-sensible.

Concentration and meditation allow the student to trace back from reflected thinking to the Light of Life, in which thinking is one with pure feeling and pure will. It is an original, extra-conscious Light, whose annihilation, or deterioration, explains the perpetual reproduction of the ordinary waking state. The present spiritual path does not consist of backtracking from waking state to states of awareness of the past. Instead, it is a fast track from the current degree of consciousness to the Light of which it is a projection. The task of the ascetic is to find again the original Light through the present powers of waking consciousness. Waking consciousness normally arises as a reflection when the Light loses its Life power. However its forces are the Light itself, to which waking consciousness is normally opposed, as dialectic consciousness. Such is the contradiction of consciousness. Backtracking from reflected consciousness to its Light of Life is an exceptional, but still cosmically forecast task. Such a task is expected from humanity, as reintegration process, which has to be initiated by the modern practitioner of the supra-sensible, capable of taking the drama out of the myth and the anti-myth of modernity.


IV. Holding before him the seed of a familiar plant, the student observes the seed, its form, its color, and without looking away, he imagines its sowing, the subsequent sprouting in soil, hence its growth as new plant, its vigorous branching out and flowering, to the production of new fruits in which it reappears, as seed. The student has to hold such imaginative process of birth, growth, and fruit bearing as a synthesis, at the same time extracting from it a subtle feeling, which has to be brought back to the seed, as the contemplation continues. The student has to be able to experience such inner content at once with the perception itself, feeling that it belongs to the seed in the same way the physical features belong to the seed.


This exercise can lead the student to the perception of the etheric form of the seed. In the meantime, the exercise is essentially formative of thinking and of its close accord with feeling and will. It educates thinking about the logic of living things, which is the true logic, not mediated by the brain, but emerging from the supra-sensible process of reality. In other words, through the forces of Light and Life, the exercise brings about the identity normally achieved by the I in perception. Thinking set free is called living thinking, because it is thinking that starts to perceive Life - the original Light - in itself and in entities.

***

Normally the original Light flows unnoticed, as pre-dialectical thought, into dialectical thought, which is its reflection, appearance, or maya. Dialectical thinking is indeed indispensable in everyday experience, but it is useless to the penetration of reality. More than that: it is an obstacle.
As a constellation of words, dialectical thinking lacks the penetrating power that characterizes its pre-dialectical phase. Only in the latter can man realize himself as a subject. In dialectics, man ceases to be the subject of experience. He cannot live in accord with his original being, hence he cannot experience the identification of reality with the original Light.
The student glances this original Light as the ultimate meaning of the practice, because he recognizes in it the source of the force and, above all, the supra-sensible direction of the path, He recognizes this direction in the immediacy of thinking that precedes its dialectical form. This immediacy does not require mediation because - as pure thinking without object - it is mediation itself. Only pure immediacy can become mediating activity, by virtue of being true, original immediacy. This immediacy has to be left as it is, in order to become perceivable. Leaving it as it is means contemplating it.
Indeed, the elevation of thinking consists of experiencing this originary thinking that does not require to be thought. It is the only activity of consciousness that does not require thinking integration. Because it is integrating thinking itself. In this way happens the transpassing from thinking to thinking-force. The given of thinking becomes a flowing Force that has nothing to do with dialectics.


V. Meditation. Any object requires to be understood by means of thinking. But thinking does not require that for itself. In order to manifest as it objectively is, thinking does not require more thinking. For thinking to become available as an object, it does not have to be understood, but perceived, as pre-dialectical Light. This Light contains in itself the power of the Origin.
The student can practice this meditation to the extent he masters the exercise of concentration. When he realizes thinking as given, in reality he thinks not according to the object, but according to the I, which enables him to penetrate the object. Still the object, as a sense object, is the initiator of the I-presence in thinking. The thinking-force is the supra-sensible experience accessible to the I, that enables conscious sense perception.


All objects are given thanks to the presence of the I in thinking. Usually this presence is unconscious. It is necessary to experience thinking disentangled from the object, in order to grasp the I in thinking, in other words, in the astral body. This is the meaning of concentration and meditation. The practitioner has to become aware of the absolute priority of thinking in the genesis of consciousness: nothing before thinking, which means nothing before the I. This has nothing to do with the idealist assumption, pertaining to the plane of mere rationality. The practitioner can experience the priority of thinking as continuity, not by thinking, but by contemplating thinking as interlocking of thoughts. First, a thought has to be willingly posited, which can later be contemplated, not thought. In such contemplation flows the superior stream of the will, the Power of the I.

In essence, the objectivity of senses is given not for itself, but in order to kindle the experience of the I in thinking. The I is always there, but generally unconscious. Supra-sensible empiricism is the urgently required achievement, the ultimate reason for conscious sensible experience. It is awareness of determination, of the I-presence in thinking that experiences the sensible realm.
Such experience of the origin of thinking is the new spiritual element accessible to the modern ascetic. Original thinking is not to be thought, but to be perceived, because it is living thinking itself, in a form that does not require additional form. Pre-dialectical thinking is the form, to be accessed through concentration and meditation, because normal I-determination obscures it. Once recognized, it becomes essence as thinking, which is not to be thought, because it simultaneously is both thought and thinking. It’s living form, it’s life in form.
However, the technique to achieve this experience is not to directly focus attention on the origin of thinking, which would remain inaccessible in this way. It is to concentrate on a theme, or object, so that the connection with the origin of thinking happens indirectly first, within the flowing form of thinking, which can be intensified until it becomes perceivable on the other side of the object. The experience of the essence of thinking has to pass through the object first, in order to reach the concept, which unconsciously contains the essence.
The origin of thinking is always in the soul, on grounds of I-determination, but ignored and normally avoided by man, who is afraid of being aware of thinking, afraid of having autonomous thoughts, living thoughts, essence-thoughts, force-thoughts.


based on: Scaligero, M. (1975). Tecniche di concentrazione interiore. Edizioni Mediterranee, Roma

“If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change. In the final analysis, we count for something only because of the essential we embody, and if we do not embody that, life is wasted.” (Carl Gustav Jung)
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