Cute. Love doesn’t even have a hell. Nobody in hell is thinking “thank you love for sending me here for no reason just so you can save me so that I know you’re the boss”
Do we not learn from phenomenology that all consciousness is intentional? And if so, doesn’t it follow that pure objectivity is impossible? If the answer to those questions is affirmative doesn’t it further follow that putative scientific objectivity is always embedded in intentions that proceed from the values of the observer be they conscious or unconscious?
Except within a subconscious realm, perhaps, of that is both , within and without a possible realization.
Why does the phenomenological reduction interface with the eidectic, at some point, conscious or unconscious?
The limits can not impose a tautology, therefore the sub-conscious has to change the imbededness as praxis to situational value, toward the kind of reasoning that lead to the proximity of the limits of perceived horizons.
I am inferring here to the problem of the stretching of space-time to accommodate an absolute fracture .
We have dealt with this in many ways and at different times.
“Ritual sacrifice was an early (pre-abstract behavioral) variant of the “idea” of heroism, of belief in individual power–the acting out of the idea that voluntary exposure to the unknown (or dissolution of the most favorite thing) constituted a necessary precondition (1) for the emergence of the beneficial “goddess” (2) for continued successful adaptation.”
Jordan Peterson, Maps of Meaning, page 176
“I am different from ordinary people. I drink from the Great Mother’s breasts.”
Tao Te Ching, chapter 20
These are symbolic representations of confrontation and awareness of the anima, also known as the archetypal feminine, the lunar as opposed to the solar aspect of the soul, right brain cognition as opposed to the left, the adaptive response to an unmapped territory as opposed to the explored.
“Earlier than any authority in the field of Gnostic studies, Jung recognized the Gnostics for what they were: seers who brought forth original, primal creations from the mystery which he called the unconscious. When in 1940 he was asked Is Gnosticism philosophy or mythology? he gravely replied that the Gnostics dealt in real, original images and that they were not syncretistic philosophers as so many assumed. He recognized that Gnostic images arise even today in the inner experiences of persons in connection with the individuation of the psyche, and in this he saw evidence of the fact that the Gnostics were expressing true archetypal images which are known to persist and to exist irrespective of time or of historical circumstances. He recognized in Gnosticism a mighty and utterly primal and original expression of the human mind, an expression directed toward the deepest and most important task of the soul, which is attainment to wholeness. The Gnostics, so Jung perceived, were interested in one thing above all—the experience of the fullness of being.”
Hoeller, Stephan A. The Gnostic Jung and the Seven Sermons to the Dead (Quest Books) . Quest Books. Kindle Edition.
I’ve never been a particular fan of Norman Vincent Peale. But Gary Lachman writes that for Peale prayer was a way of becoming “in tune with the infinite” a phrase he borrowed from Ralph Waldo Trine. “All the universe is in vibration,” wrote Peale “and prayer was a way of aligning our vibrations with those of the person we were praying for, as well as with God, the source of all vibrations.” I find that proposition rather a-Peale-ing.
My approach is phenomenological. Metaphysics is beyond my paygrade. When God became identified with the summum bonum, a dichotomous evil became necessary. Hence Satan. Likewise Christ necessitates Antichrist. The vision of the New Jerusalem is the symbol of wholeness in which the Christian Bible culminates.
The idea of a destructive god, deity, deva, devil, or evil spirit didn’t begin with Christianity or Judaism. Angra Mainyu was the adversary of Ahura Mazda, the good God of ancient Zoroastrianism, for instance. Devilish figures appear to be archetypes of the collective unconscious. They were probably with us in prehistory. They populate world mythology. Hermes, Prometheus, Lucifer, and Satan in the book of Job are trickster figures.
According to the Tao, enantiodromia, the tendency of things to become their opposites, is more powerful then the human will. Wholeness then is not static. A sense of wholeness involves recognizing that becoming is a dynamic process.
Those of us who are relatively high in neuroticism can expect to find help in stoic philosophers like Epictetus, cognitive therapy, New Thought practices and positive thinking. Such practices can help us to achieve the psychic balance necessary for a sense of wholeness.