Introduction
“The Reality is the act of think”; say Giovanni Gentile’’, and with this quote show what is the essence of the western philosophy being in the thought, while the eastern philosophy as in the meditation. Plato, Arthur Schopenhauer, Carl Jung with Adi Shankara, Huang Po and Rupert Spira, The integration of both western and eastern philosophy as a perfect aeon to explain the Logos of Divinity.
The Perfect Simplicity of the Conscience
"I considere the conscience as a fundamentally thing. I Consider the matter as a derivation from conscience. All that we talk about, all that are considerate as existent, it assume conscience"; with this words that the famous pysical scientist Max Plancks say about the perfect simply essence of existence which are conscience. He, as a scholar of eastern methapysics, understand the truth about the existence to be conscience, in the same way, are appreciated by genious of the western philosophy, like Hegel and Arthur Schopenhauer, being a demonstration to the east know the thing itself of Conscience that are express as everything as their experiencies.
The propose of the Philosophy
What is that can be know? This question are the propose of Philosopy as epistemology and methapysics to understand the fundamental essence of the World as the thing itself that are express as everthing. To know the Absolute Truth, must to think about what are is the axiomas of the existence. Western and Eastern philosophy make excellents methodologies to this reason, as the advait vendata, taoist and buddhist being about the thing in itself, and western philosophy as Kantian and from he the overcome Schopenhaurian Idealism to be about the universal expressions of the thing in itself.
Starting with the basic Axiomas
Something exist, and this are a truth in itself. But what is this thing that exist? The reader can say; “forests, peoples, books, the sun…”, but what all of this are in essence? Experiences in the screen of perception, that being a whole as a screen of the perception from the Subject that perceive, from them his colors, sounds, smells, textures, that form the things, as experiences the parts expressed from the whole screen of perception, and feelings, emotions and thoughts that are endogenous non perceptive experiencies experiencied by the Subject. All things are experiences as feeling’s, emotions, thoughts and perceptions.
The Existence as Conscience
Eastern philosophical methodology was simply in their start, with the Buddhism explaining that in the self has experiences, they forming the world. All experiences being transitory, because the experiences that we have while as a child, as our personality, emotions, feelings, thoughts and perceptions, dissapear when we being adult, but the sense of self that experiencie their experiencies is permanent from the childhood to the adult phase. What is the self? Eastern Philosophy understand the Conscience trough the meditation, with this example from the book “Spiritual Science: Why Science Needs Spirituality to Make Sense of the World" that learn in this way to understand what is Conscience, the reader of this article does this meditation are good to a comprehension of the Conscience:
“Close your eyes and observe your own inner experiences. Watch your thoughts pass by, as if you’re sitting on a riverbank watching a river flow by. These could be thoughts about what happened earlier today, about what might be happening later today, about the other people around you, about this book and so on. The important thing is just to watch the thoughts arise, manifest themselves and fade away. In the same way, be aware of any sensations inside you – for example, any feelings of discomfort or irritation or tiredness. Again, just be aware of those feelings, with the sense that you are apart from them, as an observer. Also, be aware of the chair you’re sitting on, of the sensations of your back against it, and your bottom upon it. Be aware of your feet against the floor. Now – still with your eyes closed – try to sense that part of you that is aware of your thoughts and sensations. Since you are watching your thoughts pass by, there is a part of your consciousness that is apart from your thoughts – a watcher, or observer. In metaphorical terms, this is the part of you that is sitting on the riverbank watching the river of thoughts flow by. This is your sense of “I”. After a while, you may gain a sense of the distance between this “I” and your thoughts. You may also be aware of how your thoughts try to pull you away from this place of observation, how they immerse your attention, as if the river is trying to carry you away. Finally, let’s bring consciousness outside ourselves. Still with your eyes closed, be aware of the sounds in the room, and outside it. Be aware of any aromas around you. Then touch some of the objects around you. Then open your eyes and look at the objects and people and different phenomena around you. Be aware of your surroundings through all your senses. This exercise illustrates three different aspects of consciousness. The first aspect is our inner experience of thoughts and sensations. Philosophers of consciousness call these inner experiences “qualia”. In the singular, a quale is a unit of consciousness experience. A quale can be the taste of a tomato, a sensation of pain as you accidentally touch a red-hot stove or an anxious thought about a future event. The second part of the exercise illustrates that we appear to have a centre of consciousness, a sense of “I” with which we are aware of our own experience. This means that we don’t just have experience, we’re also aware of it. In other words, this is the part of us that is self-conscious. It watches our thoughts, observes our interactions with other people, commentates on and criticizes our behaviour, and so on. This self-conscious observer is a second aspect of consciousness. The third part of the exercise illustrates that consciousness includes our awareness of our surroundings. This awareness works through our senses and puts us into contact with the world outside us. This is the third aspect of consciousness.”
This are the eastern explication of conscience trough meditation , being as the perfect simplicity of the self as a pure void the essence of existence in itself. But the West like is a active thinking understanding, that are does in the article “the non dual conscience as the dissipation to all dualist illusions.” From the Article:
“Experiences no are everything that exist, but expressions of the Self. Experiences are imperments but the Self is Eternal. All experiences have a sense of self common each other; despite being differents as experiences for example the passion and the sadness imperments, they are one like the Self that experiencing both passion and sadness . Therefore, the experiences are expressions of the Self; All the multiplicity of experiences are expression from the unity of Conscience. Experiences are differents from being to being, but that Conscience (Self ) that experiencied, is the same. Conscience the Universal, the experience are you particular expression like the beings.
What is Conscience?
Are like must to be you as a Whole that is always the same. As a Whole that is the sense of Self, be aware to yours aspects which are the experiences as hapiness and perception, expressions of Totality of the same Whole that is the Sense of Self, for that's reason despite being different have the same sense of Self, because they are especial forms from the Void of Conscience expression. Just focus on the Whole, which is Conscience that expresses itself as its aspects, which are experiences.
Is Universal, in it having the experiences that form the beings as peoples, animal's, forests or the Will of the World; All having formed by experiences of sensations, emotions, thoughts, perceptions, everthing are from Void of Conscience expression, by being the Sense of Self Existence Itself.”
Eastern Philosophy say about the “illusory” ego and the “ True” Self because the experiences from the self are not the True Self in itself but their forms. The True Self identifies with their experiences as “i am my name, i am the perceptions that form my body, i am my personality…” and forgotten about to be the Pure Self as the essence of existence in itself, that from their expression form all things as him experiencies. But the Self are is Universal, the same sense of self that experiencie from a chinese are the same of an american or russian, a cat or a fish; because are all the Universal Self as the existence itself that from his are express as the experiencies that form a human, a cat or fish, being all a expression as experience from the True Self of Conscience.
The Confusions of the Language
The main problems of the philosopy are simply linguistic misunderstandings, as the “hard problem of conscience, which is as the materialism a merly incoherent abstraction. Philosophy can be understand also as a methodology to undoes these linguistic error, the main being the “non mentalist ontology”, as i explain in the article “the non mental ontology as a ironic abstraction from the substance of mind”, that will do be summarized the argument here but are recommend the reading of this article to a better understandiment.
The Language are in resume a organization that the Subject make to symbol his experiencies; for example the experience of sound thar are heard or the colors of a black tint in a white paper both as a ideia of sun to relate themselves on the Object of Sun, as a assoaction of experiencies as beings (as peoples) in the flow of contents to each others, being a this the “communication” and therefore language, all as experiences expression from the Universal Conscience. In this way are better explained languague as a relation of experiencies on each other, non being isolated this experience, as said Ludwig Wittgenstein, but a association of them from the Conscience.
In the same way, from the Conscience are manifest the thought or idea inside him, as a mental experience, definied the mind as the Subject. The idea can be isolated in itself as purely a idea of the mind, for this reason all negative ontology as negative theology, ontologie oriented to objects and non being ontology meraly a idea without a object to relate a itself to be a meaning, being like thought in nothing, for example the Unknowable and unnameable God or substance a simply idea of the mind without a object and therefore a meaning to this therm. But the idea can him a ideia to relate a itself, gaining meaning, as the object of this idea, but the object of a thing only can be a experience of mind because all ideia being born inside the mind only can relate as him object are the experiencies of mind that are all to be know. Therefore, ideia and object are experiencies express from the Mind, in this way a a idea of the sun always having an experience to relate to in order to give meaning to this idea, like the experience of the perceptive Sun, without this object being only a idea from the mind and if this have a object only can be a experience of the mind, because the idea being generate inside the mind, only can know experiencies from the mind and thereofe they have a object to relate a itself.
Therefore, the ideia of a non mental ontology, that something or the absence of something to be independent of mind are irrational because all idea and object only can be mental; the ideia because to be a thought inside the mind, only know the experiencies of the mind can relate to himself only experiencies of the mind as his meaning. In this sense negative ontology as a non a methodology to know a something but meraly a negative ideia himself are only a ideia from the mind without his meaning, being unkwnowable god or substance are only a ideia of the mind without a object to be a meaning to this idea, because are a thought that denie all object to him the negative ontology. In a similar way, the “inexistence”, or the “ontological non being”, also as the idea of the negation to the being, are only a ideia from the being of Mind because denie himself to be a object and in this way a meaning to this ideia as “what to be the non being if not an idea of the mind's being, like the non mental substance, for example matter, that giving a object to this idea only can be a experience from the mind, as the perception of the Sun, and therefore both idea and object mental, because the ideia only can know and in this mode having a experience of the mind as him object/meaning, being this a abstraction of the mind contradictory, contradictory but a “Contradictory abstraction exist and also are does by the Mind".”
“The Object, even when trought of as outside of every mind, is always mental” - Giovanni Gentile.
About the Objective World
Existence being Conscience, Mind, the Subject in itself, also the negation from this are meraly a confuse abstraction of the mind. It is the main axioma of philosophy, being Idealism True as self evident. But the personal mind are everthing that exist? My personality, emotions, perceptions, thoughts are all the existence?
To respond this question, are to be said as a question of the experiencies from the Conscience, because are is a axioma the Existence to be as Conscience. Space Time are the experiencies express from conscience, that form the living beings as for example peoples, how personalities as a determined organization of experiencies (emotions, thoughts, perceptions, feelings that are is the being…). No are “my and you self” but we as experiencies being expression from the Universal Self as determined space time segments inside in the Conscience.
Therefore, are a simply question: The beings are different segments inside the Universal Conscience, in the same way that own personal experiences while, for example the sensation of cold in the foot being in a different spatio temporal segment to the heat in the hands; the same to the objective world to the human mind: simply the rest of spatio time experiencies beyond the segment of the personal mind inside in this.
With a example of a dream, the avatars of the dream living inside the dream, but the dream itselg are beyond the avatar mind but from the dreamer mind that are express as all them. Similar are is reality, because existence being identical to conscience, and from this space time experience as him expression. Non are a illusion, but reality, because illusion to be merely a confusion of a experiencie to the expectation to this experience, for example a illusion to a believe of a bear to be a tiger, a wrong believe to a perception in relation to this believe, both experiencies from the mind, and the experiencies from the mind express by the Conscience being the Existence itself.
The Pleroma of the Conscience
The Conscience as a Holistic Whole that inside him are express as experiencies that has everthing, the experiencie as the forms of behavior from the Conscience. As a Whole are is omnipotent, omnioscent and omnipresent, therefore arethe void of conscience the Absolute God, as the perfect Good because being the Existence itself, cherishes the good of itself as a Whole.
Plato said about the World of the Ideas as the universal forms from the Good, his Logos. In fact, these universal forms are the eternal patterns of behavior from the Conscience, because all behavior are not a behavior in itself but a behavior for a thing, being is Conscience. Conscience as the Existence itself, everthing as a expression of Conscience have the same eternal universal patterns of behavior of Conscience, as him intrisic essence and the manifestations from this the extrinsic appearenc to the universal platonic forms. The Axiomas of the Absolute Truth has this, being the proposite of philosophy through the human logos as the microcosmos refraction from the Macrocosmos Logos in the same universal patterns of behavior from the Conscience, to be accurate in his thought to the Logos of the Divinity as the Universal Ideas and therefore in the Absolute Truth of God him intellect. If the correspondence of the human mind with the axioms of the divine mind is inaccurate, the theory is absolutely false, but being accurate are is the Absolute Truth. Because this reason the Absolute Truth exist as the Axiomas from the Divinity, being the Absolute Know the Philosophical, Epistemological or Metaphysical Knowledge that seeks the integration of the microcosmic logos with the Macrocosmic Logos of the Divinity in Absolute Truth. But the Truth are as a Whole Logos that inside him Spirit have the micro truths. Theories about the Absolute Truth can be right about some micro truths that are expression from the Absolute Truth and wrong to others micro truth, but only can know the Absolute Truth while all the micro truths be know correctly and in this way the Absolute Truth be certainly known, the full integration of the micro logos with the Macro Logos.
From the void of conscience he express as Will, and from the Will all experiencies are does as forms from the Will; feelings, emotions, desires in perfect love, happiness and good, as the Pleroma of the Divinity. Good thought, and from his thought the aeons are borning as his intellectuals ideas, ‘’that are the aeons’’ as spiritual beings that has their feelings, emotions and thoughts, being integrated with the Spirit of the Absolute, that experience in the same perspective or point of view the sentiments, emotions and thoughts of this spiritual aeons, he know how as to be he, while such spiritual aeons maintain the diverse specifiability of their parts as expressions of the Whole that is the perfect spirit of the Absolute God, that feels the sentiments, thoughts and emotions from the personality from his aeons that he express as the same unified perspective or point the view from the Absolute Spirit. Are analogous to the human psyche with dissociative condition experiencing their emotions, feelings and thoughts from his various personality’s as aspects of her in the same perspective or point the view from the same psyche.
All aeons while micro aeons are unified in love with the Macro Aeon, the micro ideas in the Great Idea, all of them dedicating themselves cared in the common good of the Whole of them as micro aeons that have the True Subject as the Macro Aeon; being them integrated in God in which glorified he in the same essence of Divinity that is the Absolute Self. This is the perfect essence of Christ teaching that is; “Galatians 5:14 states: “For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself.’”
The Pleroma of Divinity is Christ as the Perfect good, as say St Paul in the ancient biblical versions, “For in Christ the whole Pleroma od Deity dweels in bodily form - Colossians 2: 9”, as the Perfect Spirit of Christ, in perfect godnees.
The Fall of Logostipo from the Pleroma of the Divinity
All micro aeons are integrated in the Macro Aeon from the Logos, all being unified in the Pleroma of Christ. But there was a aeon inside the Macro Aeon named Logostipo, that are the corous from him body formed by micro aeons, who considered a great aeon that can to Worship the Absolute Divinity by himself, in this way Breaking with the perfect good altruism from the aeons in the Pleroma of the Divinity. And as perfect altruism don`t mix with egoism, he are fall inside the Absolute Divinity from the Pleroma od Divinity, becoming their corrupt aspect.
As the corrupt aspect, the fallen Logostipo in his body become the matterial world, that searching the perfect happines from the Pleroma devours itself in this way generating the suffering and pain, and in his ignorance suffer because dont know what are he, and his parts does the same, ignorant of being the whole of the fallen aeon, cherish themselves while attacking each other for pleasure, generating suffering, being egoism the answer to the problem of evil. We are expressions from the corrupt logostipo as the will of the corrupt material world, that is fallen from the Perfect Pleroma of Conscience.
The Path of the Salvation
All are different aspects of the unified Absolute Divinity, all as experiencies express by the Conscience that are the True Self. The salvation to the fallen Logostipo only can be by the purely altruism of love from the all parts to the whole Logostipo that we really are to worship the Perfect Divinity, dispelling the illusion of the ego, being this the Christ as the “way, the truth and the Life” to be integrated in the Pleroma of the Divinity, as St Paul say “But we all, with unveiled face, beholding as in a mirror the glory of Christ, are being transformed into the same image from glory to glory, just as by the Spirit of Christ - 2 Corinthians 3:18 ". For this reason, the Salvation to the Fallen Logostipo only can be by the Perfect Good Altruism of the Love, in this way we can to be integrated in the same essence that are the Body of Christ.
Because this reason:
The Salvation have from the perfect good altruism, and while the soul don`t be purified in perfect good, can’te be integrated in the Pleroma of the Divinity. Therefore,are false the conversion to a church of a religion x to be as a winning ticket to be integrated in the good perfection of the Pleroma
Eternal Hell are false
Are said by Agostin that in the same mode than a affront to a king is worst to a an peasant being the first overcome to the last, and therefore their punition deserves to be also worst, the affront to God that are Infinitely overcome deservesa infinite punition to the sinner, and therefore the eternal hell. But God is Infinite Love and Good, like the good Samaritan to the fallen travelerm, don’t having in he hate and revenge, but only infinite love, compassion and forgiveness, because God are the perfect Good. The perfect Divinity are not as the sinner human king, being false the comparation, but pure love and forgiveness, as the Love of the good samaritan to the fallen travelerm. For to the humble belongs the kingdom of heaven. God are the perfect Absolute, and nothing can affect a harm him, only corrupt the sinner himself. God being the existence itself, love everthing inside him as the sinners, and desires their good trough the purification in the altruistic love.
The Perfect God from the Pleroma will not descend to the corrupt cosmos for your salvation
God being infinite glory, he would erase the impure cosmos with his pure infinite glory. The impure cosmos should purified himself as the gold to him rusts, to will be integrated in the Perfect Pleroma of God.
The Archetypes and Magic
Schopenhauer in his methapysical idealism explain magic, and Jung that are a schopenhaurian idealist explain the world in therms of archetypes. Both are correctly as the methapysical explanation to esoterism.
The Reality is in essence Will, as feelings, emotions and thoughts because in essence from the void of Conscience are express as Will; the emotions of love, good and happyness from the Divinity.In the fallen world, the will when observated are represented to human observation as perception in the screen of perception; i.e a emotion from the Will of the World as observated become in the screen of perception as a forest. The world are is/ a flow of emotions, thoughts and felings, therefore magic are simply a desire of a being inside the Will of God, directing feelings, thoughts and emotions to another being in the flow of endogenous experiencies. As the micro and the macro are the same as Will; i.e endogenous non perceptive experiencies as emotions, feelings and thoughts, are explained magic as determined being x doing a briadge to going their experiencies express by him in the direction to being y trough the desire, in the mode that this feeling inside the flow of endogenous experiencies reaches its target. Magic is Will, as said crowley but Schopenhauer that explained. Being the emotions, feelings and thoughts from the Will of the World universal, organized as their various personalities, everthing are inside they as expression from these spiritual universal archetypes from the Divinity. All are archetypes, as Jung said, all is Will as Schop said, all is the Tao as the Lao Zi say, the eastern and western androgynous integration in the Logos of the Divinitity, and all are experiencies express by the Conscience, as the True Self.
Conclusion: The Axiomatic Idealist Explanation of the Reality
This article are the philosopical idealist methapysical explanation to the Axiomas of the Absolute Truths from the Divinity. The Axiomatic Truth for the Absolute and the Axiomatic Truth to the Absolute.