The Unveiling of Origin
In the consciousness mutations, there is a process of rearrangement in a discontinuous and intermittent (sprunghaft) form apart from spatially and temporally dependent events. These processes of relocation make it possible for the intensified spiritual origin to be assimilated into human consciousness. Origin itself comes to awareness in a discontinuous mutation: consciousness mutations are completions of integration (Gebser 39).
In my article, Origin and Beginning, I have attempted to say a few words about what the idea of “Origin” means to Jean Gebser. You might want to peruse that prior to reading this installment.
Basically, I see Gebser’s Origin as similar to what Hermeticism calls The All. Speculating further, one also finds similarity between Origin and Giordano Bruno’s idea of God. Bruno’s theological thought stemmed from an anti-Neoplatonic cosmology, but seemed to embrace a Neoplatonic theology. He agrees with Nicholas of Cusa and Plotinus that God was totally beyond every concept and knowledge. In fact, as Plotinus asserted, God is even beyond ‘being,’ understood as ‘being something specific and determinable’ (Mendoza 140). Gebser views Origin as the ground from which all things spring forth. But this originary presence is not to be viewed as a telos, or as some origin in the past. Origin is non-temporal and non-spatial in every way. It is ever-present.
Now, in the above passage, Gebser is describing the mutations of consciousness as processes that do not follow any regular pattern, and that irrupt chaotically. They are “rearrangements” of consciousness, and they are completely free of any temporal and spatial dependencies. Intermittently and discontinuously, consciousness becomes rearranged by means of mutation in order to further integrate and assimilate what Gebser refers to as “the intensified spiritual origin.” This is the intermingling of the divine (for want of a better word to describe God) with our humanity. It is a complete reacquaintance with Origin, the true spiritual essence. Our true Self is this integration of God and man. It is what William Blake called the Poetic Genius, and it is what Jesus meant when he said, “Is it not written in your law, I said, Ye are gods?” (John 10:34, KJV). The entire enterprise of Gebser (and of Jesus, for that matter) was one of bringing to awareness the nature of our True selves, that we are destined to be god-humans. Furthermore, this destiny is probably programmed into our DNA, but there are many ways to reject one’s destiny. If we choose complacency over action, the integral mode of consciousness cannot revolutionize our lives.
Now, soul is said to be the bridge between spirit and matter. Plato referred to this as metaxy, the state of in-between-ness. It is the middle way between all polarities. As Nietzsche said, “Man is a rope fastened between animal and Superman–a rope over an abyss” (Nietzsche 43). Soul is the via regia to the integral mode of consciousness, to Origin, to the intermingling of God and man. It is up to us to actually place ourselves on this road and begin traveling. In other words, there is a volitional element involved.
Physicist David Bohm describes how the man’s Weltanschauung can be changed:,
Man’s general way of thinking of the totality, i.e. his general world view, is crucial for overall order of the human mind itself. If he thinks of the totality as constituted of independent fragments, then that is how his mind will tend to operate, but if he can include everything coherently and harmoniously in an overall whole that is undivided, unbroken and without border (for every border is a division or break) then his mind will tend to move in a similar way, and from this will flow an orderly action within the whole (Bohm ix).
To remain in our current state of consciousness, the deficient mental-rational, means utter and complete fragmentation. This is what we see all around us everyday. Whenever a nation refuses to allow refugees safe passage across their borders, it is evidence that said nation is enmeshed in the deficient mental-rational mode of thought. Whenever any of these refugees commit acts of terror against those nations that do offer them shelter, it is an example of the deficient mental-rational structure of consciousness. But, as Bohm says, if we can see things in a holistic manner, the rearrangement of consciousness will occur and humans will intermingle with the gods. We have a very long way to travel.
Bohm, David. Wholeness and the Implicate Order. New York: Routledge, 1980.
Gebser, Jean. The Ever-Present Origin. Trans. by Noel Barstad and Algis Mickunas. Athens: Ohio University Press, 1985.
Mendoza, Ramon G. The Acentric Labyrinth. Rockport: Element, 1995.
Friedrich Nietzsche. Thus Spoke Zarathustra. Trans. Walter Kauffman and R.J. Hollingdale. New York: Penguin, 1969.
Tags : Bruno | consciousness | Gebser | Hermeticism | neoplatonic | Nietzsche | Plotinus