Towards an empathetic symbiotic-synergy of consciousness

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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