Towards an empathetic
symbiotic-synergy of consciousness
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It came after a deconstruction of much of my initial
cultural and social training. It’s ending up to being
an orientation to a sense of empathetic fairness and
equity that I’d have with-and-in the moment’s
imperative, than an accommodation or adaptation
to the secular ways of the social environment.
I’m doing it for the feeling from that of a
non-mundane or non-banal social consensus which
doesn’t confuses the focus to an ambiguous nihilism.
It is an articulation of experiential insights that are
the self-revelatory resolutions for my evolving
convictions.
It’s been an emotional journey, which has fueled my
intellectual insights. Since our emotions have been
the object of others repressive warnings to us,
initiating our own suppression of embracing the
signals of our emotions. It has been a continual
transcending metamorphosis over the years to each
level of awakening to these alternative ways of being.
In these ‘ways of being’, there are different caste levels
of existence that share the same physical time and
space. Within each caste level of cognition and
response is a mindset of near-exclusive assurance to
the point of hubris, which dominates the psyche of
all: the well or mal-intentioned. This quilt of
concurrent consciousnesses provides a spectrum of
options for choice of thought and behavior. Even
with the “classic” touchstones, they also have their
derivative metaphors of applications. Those
touchstones provide guidance and hints, plus clues;
when not confounded by the contemporary,
contradictory paradoxes of other paradigms.
Perhaps, the subsidence of the sexually influenced
hormones allows for a more circumspect appreciation
of one’s prospective options, other than the more
carnal, procreative ones of that hormonal influenced
past. The hormonal subsidence decreased the social
engagement impulses, so that the physical and time
space for circumspection increased enough to allow
for a greater detached, if not more stoic, attitude
to one’s circumstantial, social options and
opportunities.
From being in a compulsive mindset of concern
about one’s social standing from others points of
view, one begins to see the aesthetic benefit for a
more self-serving point of view beyond one’s
secular needs for one’s basic sustenance and
maintenance. ‘Having’ goes beyond the material
and tangible, tools and resources for physical
survival to the intangible resources for one’s
psychic autonomy.
Ironically, the intangibles for one’s psychic
autonomy have less to do with the aggrandizement
of one’s ego vis-a-vis others, as it has to do with
allowing the ego a place and time where the ego
is more concerned with the quality of its means
and ends, than with the navigation of its being
for the acquisition of those means and ends.
The mundanities of errands, tasks, and chores
no longer comprise the majority of one’s daily
existence’s horizons, but are that which needs
to be efficiently to elegantly dispatched, so that
the ego has that oasis of space and time for its own
re-creational activities for the sake of their own
beings-of-emotional engagement by you-without
the concerns of thee secular mundanities.
Having achieved this realm of reflection, one realizes
a parsing of one’s state of mind for the profane,
mundane “chores” and the sacred “play-of-the-soul”.
This “play-of-the-soul” is a form of mental and
emotional reverie which provides a
stream-of-consciousness vitality that energizes one as
much as any comparable carnal stimulation. This
vitality exists in the serendipity of realizations that
Time-aka, the Cosmos, and its physical forces provide
symbiotic resource signals of support to our conscious,
which is part of the whole cosmic-time as an
extension of its manifestation. Thus, the ego-”I”,
in the same way, is a potential symbiotic force for
synergistic ends with other tangible and intangible
forms in our cognizant and incognizant, subconscious
sensory field.
The realization of this relationship between the “I” and
its “thou” environs of the sensory field impresses upon
our egos that there is a shared mutuality of
accountability we owe to each other. That accountability
is based on the empathy of comprehension of our
own sensitivity to our intent and actions upon others,
as they’d be taken, if they were an act done to us:
“Doing unto others, as You’d have them do unto you”.
This first applies to your own treatment of your body.
What the mind, via the license of “culture”, has been
given as its dominion of usurpation in the supposition
of its superior rectitude over the “dumb body” is the
same presumption for the dominion our cultural egos
have presumed over the rest of nature. What the mind
“feels” and thinks it is justified in its authority of this
fallacy to compel the body to do has led to both the
general, physical degradation of bodily health and
the resulting diseases of modern society, but also the
psychological pathologies that manifest themselves
in abuse to self, others, and the environment. Doing
unto ‘the other’ applies as much to one’s
taken-for-granted body as it does to what in practice
is a code of for social interaction. What we allow
ourselves to do to our own body would be the predicate
of ethics and morality for what we would do and
expect of others.
Once you hold not only yourself, but especially others
of your sentimentally preferred bias-for whatever cause,
to this standard; then you know not only your own
limits of prerogatives with others, but also the potential,
reciprocity of the symbiotic prerogatives others would
have to do for an on-going, positive, transactional
relationship with even the most insignificant of
cognitively manifest forms to your senses..
Unlike the fore-mentioned ethos, the things of the
world whether labor or entertainment are distractions
from being aware of this flow (or current) of a ‘stream
of consciousness’, such as this. The things of this world
are the incidental phenomena to which we make
accommodations in the same way that we acknowledge
gravity or our own physical fatigue. Unlike the latter
two, the matter of cultural fabrications are not
absolute universals in their application. If and when
you come to a space in time, usually in some cognitive
or in physical repose, one comes to the reality of one’s
own feral being that has its own visceral code of
priorities. That code of priorities is an intuitive,
symmetric extension of cosmic time. In the
acknowledgement of that relational extension to the
Cosmos, you will develop a filial sensitivity to the
energies and forces which comprise your being and
make up the dimensional space of your physical and
abstract identity of cognizance.
In that cognizance will be your pole star orientation
for your priorities of importance. That importance
will have as an incidental and obligatorily secondary,
the social dynamics by which you formerly defined
yourself and your role. To this point, on a personal
note of apocryphal information: My own development
within the circumstances of my experiences, now seem
a discovery in a stumbled upon revelations to which I
was by design-prejudice to learn.
The manifestations, the physical and cognitive are
props that send signals picked up by my internal
physiological radar that trigger and precipitate the
revelatory insights of different perspectives for me
to consider. Some do not take hold and bloom until
other factors of my make-up are such that I will be
able to use them as some tools-of-meaningfulness for
my being’s operations. Once they become resolute
convictions for actions preferred over other
possibilities, I am able to move in a more
self-identified manner of purpose for what I am by
the “who” I perceive myself to be.
In that way of being, things do become platonically
transactional, because of the affectionate passion I
have for that activity’s purpose than any
self-serving-to-cynical ends I could achieve. Each new
interaction bears the seed of possibility based not only
on my earnest commitment to that cognitive
protagonist, but to the congruence of the projected or
perceived intent of that protagonist's operational
behavior to my interpretation of its expected congruence
to its projected or perceived representation of itself.
For those few, who do have a consistency of congruence
to their representation of themselves within the formal
or informal expectations with me, I find in them a
supplemental tributary to my own ‘stream of conscious’
as a filial soul-mate extension of my existence.
That extension of existence plays into the narrative
of the symbiotic-synergistic consciousness as part of
the extension of cosmic time’s manifestation-network
of communicative calibration with itself in an ever
more discreetly precise manner than it was prior to
that realization of nano-butterfly effects of that
symbiotic utility.
Postscript
Moving towards this way of being was a continuing
life-long, decades journey through the different
emotional, onion-like layers of family, relatives,
locale, social circles, institutions, culture, and
societal constructs; realizing the anachronistic
aspects of each as each pertained to my revelatory
insights of alternatively better perspectives. It is a
journey in which when one once embarks on it,
there is an inherent and inevitable drawn out
process of estrangement to disaffection as the former
social bonds become evermore tenuously stretched
to the point of detachment from the past biases
and sentiments of deferential service to them. In
so doing, You become less provincial and more
holistic and existential in your biases, sentiments,
and deference to a wider spectrum of phenomena
tangentially related to the former, preoccupying
mechanical kinetics that were the scope of your
prospective, retrospective, and present attention.
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