This theme is difficult to apprehend, so to speak. It is important to have a special receptivity to try to capture it to the extent of our possibilities.
Today we are only going to see an initial global approach and, perhaps, we will enter a bit into what would be the beginning of the method to achieve this thought transformation; what would be the esoteric type methodology to obtain that change.
But the most decisive, at the outset, is to place the problem in its true dimensions. Really understand what it is; and - if that is understood - we already have an ideal starting point to, on top of that platform, begin to build what can be a solution process.
First we would have to situate ourselves historically, to be able to locate the nature of this problem and see where it comes from. We know that we are in the Fifth Post-Atlantean Era and that this part, approximately, in broad terms, of S. VI d. JC, and that we are still totally immersed within it. This time, although it is prepared between the 6th and 6th centuries, is revitalized or effervescent, in a period that corresponds, approximately, from the 13th to the 15th centuries.
What is particular about this era with respect to the previous ones is that, following an evolutionary process, what appears is the germ of a new faculty within the human being, which is what is called the conscious soul. That is, that part of our psyche, which exercised on the data of the sensory perception of the physical world, gives us an absolutely precise waking awareness, an awareness of alertness about physical reality, which provides the ideal conditions for the awakening of individuality
As we all know, individuality is a somewhat confusing term, because it can be understood in different ways. There is another term that has two totally contradictory and conflicting meanings, which is that of "ego." With this designation two totally contrary things can be understood: the real self of the individual, which is his authentic identity; and what is not the real self of the individual, that is, the falsification of the real self, a spurious and substitute self that has nothing individual, since it is shared by all human beings, and that is underlying the concept of selfishness. That is the least individual that exists and that is where we all look extraordinarily. That is the falsification of the self, which was supplied to the human being, in very remote times, such as those of the ancient Lemuric Era, by the Luciferic Entities. That has very little to do with individuality, with authentic individuality, with the deep identity of the individual, which is unique and unrepeatable; while the egoisms are all exactly equal to each other and play a role of distortion of what the effects of authentic individuality would be. Individuality, according to Steiner, corresponds, on a human level, with the species in the animal world. That is, each one is unique and different from the others, and, therefore, one cannot be explained according to what is found in another. Just as the species manifests itself through the different singular animals that make it up, the individuality does so through the different incarnations. In this sense, the current psychology could not come to understand true individuality, because like all the sciences of the present, it studies what individuals have in common, that is, what is “non-individual”, what is maintained astral body level, but does not reach the Spiritual Self.
We also know, through previous seminars, that if the representative of the false individuality is Lucifer, the representative of the authentic individuality is the Christ. There we see that the contrast of characteristic notes and qualities is total and absolute, since what in one area is absolute selfishness, in the other is absolute detachment and surrender.
The significance of the current era
We are in the moment of the conscious soul, in the moment in which, precisely because of that faculty operating in the psyche of the person, he has the option of being in front of his own individuality and choosing between his nucleus of my own identity, which will distinguish him from all human beings and will make him receptive to all those beings and everything that exists, or remain at the level of false individuality, which means staying settled in separativity and in selfishness. This is the challenge of our moment, which has its own and unique that, until now, since that faculty was totally non-existent, there was no possibility of self-determination on the part of the person, that he was always depending, in some way, on his surroundings and on another series of instances, such as groups of different types, depending on the social entities or on the hereditary-blood ties Neos, etc
As always when entering a historical area, in which a faculty develops that previously had not existed, obviously, humanity is going through moments of bewilderment. It has the elements of the previous times, but those elements are not appropriate to deal with present and future circumstances. The faculty of the immediately preceding time, which is the Fourth Post-Atlantean Age, the Greco-Roman, is that of the rational soul. At that time we have the emergence of thought as an instrument of analysis of reality, and that instrument begins to manifest itself, doing so with a certain degree of performance and functionality, to a certain extent. That's where we have to start exercising our judgment and our criticism. We have a rational thought, with which the first Greek authors, philosophers and scientists at the same time, consider something that until that moment would not have been possible, which is the role that man has in the world.
Until that time this was not possible for a fact, because previously the conditions were also different. The previous stage, the Third Post-Atlantean Era, was the stage of the sensitive soul. Fundamentally through feeling, sensation, and a perception [1] not mediated by thought, a pure perception, the human being was directly connected to the reality that surrounded him. He was a part of reality, and when one is part of something, that something is not questioned as alien, since it is not alien but is proper. One does not question his hands and feet, since the same organism is a part. However, when you have problems in these parts, you start to question them, because they begin to be alien in some way. You question what is not immediately your own. About what is absolutely proper, normally, there is no awareness. Then, later, with development and evolution, one can begin to carry out this type of questioning; but initially there is a global identification process.
The splitting of man and reality
When the human being was fully integrated into reality, when he was part of it, when he lived, he perceived and felt with it, in unison, he did not have the appropriate elements and stimuli to question his role within reality, put I knew exactly what that role was. But he knew it, not as a consequence of theoretical reasoning, but because it was his continuous experience, his experience. This, in some way, is even present at the beginning of ancient Greece. However, when the faculties of the sensitive soul begin to decay and those of the rational soul arise , then the human being dissociates himself from his environment, he feels isolated. It has cut its different umbilical cords with nature and feels it as something foreign, strange, unknown and, to a large extent, hostile. That is when this great mystery is raised, which is present in all the works of classical Greek and Latin literature, but especially in the Greek, which is the inspiration. The question of the destiny of man is posed: what reason exists for man to live, to live in conditions that, in large proportion involve suffering? What is the objective of all that? This is the question [2] Rational soul itself. The sensitive soul considers above all the beauty, the pleasant perception of beauty and has an experience that, from that point of view, can be considered artistic. The rational soul raises the deep meaning of things. His question is about the truth, about the reality of things, and that is the terrain in which humanity has been developing, approximately, from the IV-VI centuries BC, until approximately the XII-XIII centuries, and, finally, in the 15th century.
In the period of the sensitive soul, man is in a very lived state of sleep, more than the present consciousness, but without awareness of his own undifferentiated part, of what he perceives.
In the period of the rational soul, man wakes up and becomes aware of himself, integrated into family, race and nation, facing the reality (moral environment) that surrounds him, and in which he is inserted.
In the period of the conscious soul, man awakens his absolute individuality in front of the rest of reality: the other men, social groupings, nature, mechanical and technological reality, all understood as alien; potential threat - and often real - and responds with philosophical movements such as Romanticism or Existentialism. In general, the humanist currents have adopted pessimistic positions in this period, while the mechanists presented an optimistic perspective, practically up to the present, adapting to the Malthusian approaches, and starting from the fact that three-fourths of humanity was left over in this planet, and the rest would have to fold to the conveniences of the dominant elite.
In all that time the key was the truth, to find the truth, to find the meaning of things, to find the role of man in the universe; with the problem, as we shall see, that rational thinking, by itself, without an appropriate transformation, is not the ideal instrument to achieve the satisfaction of that need; and from the 15th century, when the period of the conscious soul begins, the objective to cover is no longer the beauty in the experience, it is no longer the search for truth and meaning, but it is the search for what would be the ideal behavior in each moment and in every circumstance, to achieve a positive transformation of reality. In short, it is the search for good in every circumstance, moment and situation. This is characteristic of the conscious soul [3] .
Reason and Intellect
In the proper period of the rational soul, we have two stages. An initial one, still influenced by the conditions of the stage of the sensitive soul; in which and, especially in some levels, in some knowledge redoubts, the appropriate techniques for the work on the thought are conserved, to be able to transform it into that authentic instrument of penetration in the reality, the way to turn it into living thought. In the second stage, this previous knowledge is being lost, approximately S. III-IV d. C. until S. XIII, in which these possibilities have already disappeared absolutely from the surface of the Earth, (except for extraordinarily minority levels); and the thought remains, we can say, totally disconnected from reality, in that which is not the strictly physical-material dimension.
If we consider these two stages that can be established within the proper period of the rational soul, then we find two levels of thought. One, what we might call a rational thought, reason in global terms; and another, a thing that is defined progressively and that enters in a very peculiar way from the 15th century, which is what we could call the intellect.
Rational, global thinking, what was once called reason, would be that part of the thought with which we can speculatively approach, in principle, a global consideration of reality as well. It would be - from an objective point of view - that dimension of thought that could actually become that instrument of real, authentic, effective penetration into reality. It is what we could somehow designate, with a convenient and useful terminology, which has been used in Psychology and also in different Spiritual Schools, as "abstract thinking." It operates synthetically. He wonders about the meanings, the "why" of things.
The intellect is another type of thinking much more specific, much more concrete, which refers to very limited aspects of reality, which are those with which we connect through our senses strictly. That is, that exclusively material-three-dimensional part of reality. What is generally designated as the physical world. This is also often referred to as concrete thinking. It operates analytically. It breaks down things into their integral parts. Search for functionality. He wonders about the "how."
A concept that is content specific to concrete thinking, always has a counterpart in the physical world. A concept that is a content of abstract thought, does not have to have a counterpart in the physical world. That is a quite operational difference.
We said that to the extent that the conditions of the aftermath of the previous period, of the period of the sensitive soul were still in force, the thought that was used was this global thought, this rational thought, not in the sense that the term, because today the rational is generally being identified with the intellectual and with the physical-material. Reason, from that point of view, was already a reason more detached from material conditions. It was philosophical reason, since thought and science were exercised and developed at that time, through philosophical reasoning. The investigation, through reason, guided by logic and intuition, of what the conditions in reality should be. This would be rational thinking. Here are two important terms to keep in mind. The logical term [4] and the term intuition. Rational thinking necessarily has to be logical, because otherwise it is obviously not rational. Now, rational thinking, being logical, does not necessarily link with reality. This is something we have to consider carefully. Let's say that rational thinking is obviously an instrument that can be used well. If it is well used, it can connect us with reality, but for that it needs something specific that can be designated as intuition. That was what we said was present in the early stages, because the conditions of the sensitive soul were still in force. There was enough life in the feeling to be able to impregnate the thought, and do so in a way that was not subjective. This will be entered later; in how thought can be impregnated with life, without subjectivizing it in the bad sense of the term. '
Reason for Reason
We said that, rational thinking, that thought used by ancient philosophers to rationally consider how things should occur in nature, was operational enough to be able to develop sciences such as Mathematics, for example, and very particularly Geometry, which they have never been able to be perfected beyond, in their fundamental lines, than they were in those times and without any kind of apparatus of any kind; simply and exclusively with thought. That demonstrates its effectiveness and its ability to penetrate the ultimate essence of things. That rational thought is necessarily logical, because it is an inescapable condition for it to be truly rational, for it to connect, by its affinity, with the way in which things are produced. In reality things are produced following an order, a sense and a coherence. So, that thought, in order to have certain possibilities of harmonizing with reality, has to follow an order and coherence. Thus, this logical thinking comes, if the whole reasoning process has been fulfilled according to the correct logic rules to logical and coherent conclusions. This is absolutely true and undeniable. But what is logical and coherent is not necessarily real. That is the point of insufficiency.
In other words: the reality, obviously, and contrary to what some current scientists think, is logical, is consistent. As Einstein said: "God does not play dice." Another thing is that our ability to interpret reality is broad and deep enough to appear clear to us. But, evidently, there is a logic and coherence in everything that exists, in everything created, in all its future. But, only with logic and coherence, we do not penetrate what exists. We can develop models, interpretations, images that meet the basic conditions so that they could, theoretically, be real, but there is not all the necessary elements to be able to verify reliably, to be able to have absolute certainty, that that model, that image that is Theoretically elaborated (and which can be perfectly consistent) be real. It would be one of the ways in which reality could manifest itself, but there are countless ways in which reality can do it, and all those forms can be perfectly coherent, even if they are disparate and different from each other. This is a fairly elementary philosophical approach and is currently being used a lot in the Philosophy of Science. Based on this type of reasoning, the materialist approach has already been quite devalued for years, although the public does not find out, because it is something that cannot be explained. The philosophers of science, for decades, have already surpassed materialism, mechanism and other approaches of that style; and moreover, they are postulating the return of metaphysics as a fundamental element for the progress of science.
We understand that simply reaching reasonable, logical and coherent conclusions does not approximate us - substantially - to the penetration into reality, much less - of course - if we are talking about non-physical reality. Obviously, we start from a much broader approach to reality than is usually considered; We do not believe that reality is uniquely and exclusively that with which we connect through our senses, but we believe that there are countless areas, with which we can communicate, in certain states of consciousness. Special and unusual states (especially in this historical moment, but they have been in the past). There is currently an interrelation, at the subconscious level, with those levels, which are made - to some extent - perceptible; for example, in the periods between sleep and wakefulness, (moment of intermediate awareness in which there are interactions that may be more noticeable) especially if the person trains in a certain way to increase their sensitivity at these particular moments .
Well, we have already somehow made the approach. We have a rational thought, which is capable of being able to become an instrument of penetration into reality. As an instrument it is valid, but it is necessary to know how to use it in a certain way. We have a reduction, a simplification, a concentration - we could say - of that thought, which is strictly limited to a very specific and very specific area of reality, which is the three-dimensional, the physical world, with which we relate by our senses currently operating. This takes us far more than the perception of global reality is, but, on the other hand, it makes possible a very peculiar sharpness in the consciousness with which we relate to our environment and that previously had never been present to that extent. . There is a connection that - we could say - is that of the brain, neurosensory system, sense organs and physical world; with a participation, fundamentally subconscious, of the area of feeling, of the psycho-affective area. But the connection between the external world and the brain, the neurosensory system, has never been as clear and clear as it is at the moment and that makes it possible to wake up from the individuality we were talking about at the beginning. That is why, precisely in these specific circumstances, that faculty that we call as the Conscious Soul can arise , and despite all this the extraordinary difficulty continues to place us within reality, to have an image of what That reality is and what we are within that reality.
Conditions for the straight use of Thought
The first problem we face when we want to use thought as an instrument of insight, of knowledge, is that our thinking is contaminated. It is contaminated by emotions and instincts, and this is something that we have to understand well, because it can lead to confusion. At a very distant time, to which we have alluded to earlier when we were talking about the false individuality provided by Lucifer, there was an excessive stimulus in the Astral Body of the human being, which produced a kind of of absolutely unbalanced development, in which I was trapped, so to speak, the I, which should have exercised the faculty of thought in a clear and autonomous way. The I was trapped within the mood, the world of feelings; feelings that, depending on the fact that their authentic individuality had not arisen, are not feelings that we can call individual or individualized, but are undifferentiated, global; they circulate as instinctive currents within the whole of humanity and fundamentally within certain groups, which can be of the ethnic, social, etc. type This is very evident when there are large crowds of people; Then you can see how the feeling is something that we cannot say by any means that it is individualized: uncontrolled emotion appears.
Because thought is immersed in the world of feelings, it is subjectivized in a negative way. Negative in that this subjectivization is not individualization, but is undifferentiation. That makes the objectivity factor absolutely essential to penetrate reality; what, put another way, could be defined as transparency : that the thought is transparent, that it is not contaminated, that does not have certain colorations that give shades to what we perceive, different from those that reality itself possesses. All this is something that has to be purified, avoided, ignored, so that thought can truly penetrate things. When the scientist says that thought must be objective to penetrate the knowledge of natural laws, (and, of course, it is referring to purely material dimensions) it is totally correct what he is expressing. An objective instrument is needed, to penetrate the objective reality. With a thought full of feelings, we don't discover any kind of reality or law that is prevalent in the real; and let's say that all the achievements of current science have been achieved through an effort of objectivity; effort that is not valid as an example to follow to the letter for what we want to achieve, but that has some interesting points of reference.
As an objectivity effort, we would have to make an even superior one. The method is what does not help us, because what cannot be done, when we want to penetrate levels of reality that are not the strictly material (which is the one that is most dead) is to get rid of our feelings, because they are the ones that They will give life to our thinking. So, there seems to be a contradiction here, because we are saying that thought is contaminated by feeling, which is real. We say that a thought without feeling can be objective and can fulfill some ends, only in a specific case that is referred to in this very small field of reality that is the physical world, which is the field of the dead. But if we want to penetrate any other realm of reality, in which living conditions prevail, we have to enter with a living instrument. For our thinking to be alive we have to carry it with feeling. The dilemma is how we can use our feeling to introduce it into thought without subjectivizing it, without contaminating it with a subjectivization; subjectivization in the negative sense of the term, in the sense of global feelings that are not controlled by the ego. (Emotionality)
That brings us to the real effort of objectivity that we have to carry out at this time, to the effort that corresponds to this historical moment, moment of the development of the Conscious Soul. At this moment, our task is to use our newborn Self, that special point of objectivity that exists within us, that internal perspective under which we can contemplate ourselves, to discriminate in our world of feelings what is proper and what is foreign; to determine what is truly belonging to the sphere of our Self and what is everything that does not belong to it; which elements and which contents do we want and consider appropriate to continue within our world of feelings and what elements are those that can interfere with our development process [5].
The exercise of spiritual activity
That implies an exercise of extraordinary creativity and is precisely the exercise of spiritual activity. Steiner's book "The Philosophy of Freedom" later became headline as "Philosophy of Spiritual Activity", which becomes the same: the exercise of authentic freedom. Which is something that does not have much to do with external conditions, it is something absolutely characteristic of the individual, which has to do totally with the activity of his Self, and which consists in the discrimination between what is proper and what is alien . What is characteristic of the core of the last spiritual identity of the person and what is given by external, foreign, past, automatic, instinctive and any other type of instances.
In that effort of maximum objectivity and creativity, the individual has to develop a new moral, which is a moral of freedom. Which has nothing to do with the person doing what he wants at all times, which is how the exercise of freedom is understood today. The authentic moral sense, what is called in the anthroposophical terminology of the Moral Fantasy, is in guessing - in some way - what is right at every moment. Harmonize the conditions of the physical world, with what the Spiritual Archetypes are, and that can only be done through the exercise of the faculty of the Conscious Soul; through the inspiration of the I. There is no external condition that can determine what is moral, but only that deep inspiration within the person. Obviously, there are very global spiritual norms that, of course, are always reference points. But how is that kind of regulation applied at every moment and in every circumstance, which is only a very global reference point; in short, simply something like plans based on which the psychological characteristics of the human being should be developed? Because the "Ten Commandments", "The Sermon on the Mount", all those contents, do not have the meaning that the Church has transmitted to us, of impositions and regulations to which we have to stick to certain types of penalties or punishments, but that it is simply development projects; something that sometime, at some point, the human being will achieve.
The moral sense of situations is precisely what has to be developed in the moment of the Conscious Soul. How to find a suitable performance at all times, which, regardless of what the individual's primary interests may be , harmonizes the duty of being of a spiritual nature with the elements that life and the physical world put to its reach This is the exercise of their freedom, of their will and, above all, of discrimination, to know how to be inspired by the Moral Fantasy.
We, through the exercise of discrimination, have to get the transformation of our world of feelings, of our Astral Body and turn it into a transparent Astral Body. That is what in current esoteric terminology is also referred to as "Spiritual I." In older terminologies it was described as the "Virgin Sophia." Es un Cuerpo Astral que permite el conocimiento de la suprema sabiduría, porque se ha hecho totalmente objetivo, totalmente transparente. Ese Cuerpo Astral objetivo y transparente, en el cual los sentimientos están absolutamente acordes con la objetividad – es decir con las condiciones arquetípicas idóneas en cada momento desde el Punto de vista espiritual – impregna, con esa antigua facultad que los griegos designaban como entusiasmo” y que era el “fuego de los dioses”. Esa facultad era de extraordinaria entrega e interés a nivel afectivo, pero – por otra parte – totalmente objetivo (que no tiene nada que ver con el egoísmo de la persona, pues es la entrega absoluta de la persona al acto del conocimiento). Impregna el pensamiento con un elemento dador de vida. Ese “entusiasmo”, ese “fuego” es lo que convierte el pensamiento en pensamiento viviente y cuando el pensamiento es encendido, a través del Cuerpo Astral regenerado, el Cuerpo Astral transformado y objetivado, hecho transparente, entonces el pensamiento se convierte en uninstrumento viviente de penetración en la realidad.
La necesidad de realizar el Bien
Ahora, voy a transcribir un pequeño fragmento de Steiner y luego voy a entrar en lo que sería el principio, (simplemente el abordaje del principio), del camino de transformación del pensamiento mecánico en pensamiento vivo. Este texto de Steiner hace referencia a cuándo -realmente – se establecen las condiciones iniciales para, a través de ese Cuerpo Astral objetivado, poder tener en el pensamiento ese instrumento; instrumento que, por otra parte, tiene una peculiaridad y es que no se halla desvinculado de la realidad con la cual se relaciona ya la cual se conoce, sino que interactúa con esa realidad. El pensamiento no es pasivo en ese momento, sino que es activo y entonces crea condiciones nuevas, transforma y regenera a la realidad.
Dice el texto: “Alcanzado ese estado el hombre ya no reaccionará frente a lo bueno diciendo solamente: esto es bueno y me llena de simpatía; sino que empezará a darse cuenta de que lo bueno es un principio creador en el Universo y debe equipararse con el mundo del devenir. En cambio, el hombre siente por doquier que lo malo es derrame de descomposición. He aquí una importante transición hacia una nueva concepción del mundo, en la cual el Mal se considerará como el “ángel exterminador'”, destructor por doquier, en tanto que al Bien le cabrá el papel de generador de continuos nacimientos cósmicos, grandes y pequeños. Con cada maldad nos convertimos en ayudantes del “ángel exterminador”, cogemos su guadaña y participamos en los procesos de muerte y descomposición.
Los conceptos que asimilamos sobre una base espiritual, tienen un efecto vigorizante sobre toda nuestra concepción del mundo, son el tónico que la humanidad debe llevar del presente a la evolución cultural del futuro. Hasta ahora los buenos dioses se han preocupado de nosotros. A partir de este momento, en nuestra Quinta Época cultural Post-Atlante, se le restituye al hombre, en mayor o menor grado, su propio destino; se le restituye el Bien y el Mal. Para ello es necesario que el hombre conozca el significado del Bien como principio creador y del Mal como principio mortífero”.
Yo me permitiría hacer una pequeña reflexión sobre este punto. Hay un estadio, que es muy frecuente en personas que siguen este tipo de inquietudes de índole más o menos espiritual, en el cual, por una serie de circunstancias, y quizá por esa inercia que se lleva como consecuencia de ese proceso de desarrollo previo y – de alguna manera – las secuelas del predominio del período del Alma Racional, la persona se asoma a este tipo de planteamientos de la realidad bajo una perspectiva de pensamiento. Especula acerca de las cosas, analiza, llega a determinadas conclusiones y, en cierta medida se autosatisface con esasconclusiones que ha elaborado, y ahí queda su nivel de participación. Hay una involucración muy relativa y discutible del mundo del sentimiento, y una participación prácticamente nula del área de la voluntad. Entonces, pues, hay una tentación muy fuerte y muy extendida – en los círculos de tipo espiritual, precisamente – de sentirse complacidos en la mayor o menor belleza, coherencia, interés, complejidad, que puede tener una exposición de esta índole a nivel de pensamiento. Esa es una cuestión muy peligrosa, porque en la etapa del Alma Consciente el individuo no se puede limitar a buscar la verdad en las cosas. Su objetivo y su cometido es encontrar el Bien en cada momento, entendido como ese acuerdo idóneo, perfecto, entre lo que exigen las condiciones arquetípicas espirituales para ese momento histórico y los elementos con los que esa persona o grupo de personas cuentan para incidir sobre esa realidad. En esta etapa el individuo es responsable del Bien que debe de conseguir. Hay como una cuota, como una cuota de Bien que él, individual y grupalmente tiene que conseguir y tiene que encarnar. Y es igualmente responsable de aquel Bien que él no encarna, por abstención, por insuficiencia en sus actos. En el momento en que la persona es consciente (a nivel de pensamiento), de que las cosas son de determinada manera, desde el punto de vista espiritual, y que eso implica la adopción de determinadas actitudes frente a la vida. A partir de que la persona tiene una conciencia, tiene una responsabilidad. Tiene la responsabilidad de incorporar su sentimiento a esa verdad percibida y reconocida como tal, y de convertirla en hechos a través de su voluntad. En una expresión real en el mundo físico. Esa es su responsabilidad. No puede quedarse simplemente librado a esa autocomplacencia del pensamiento. Eso es una tentación, pero esfundamentalmente un considerable pecado por abstención, y, en la medida en que él no está trabajando para el Bien activamente, él, por renuncia a sus obligaciones, está colaborando pasivamente con el Mal. Esto es un hecho sumamente importante de índole moral, que es muy necesario tener en cuenta y muy esencial que impregne nuestra conciencia, porque es una de las notas claves para estas etapas específicas por las que estamos atravesando. Esta etapa, más que ninguna, es una etapa de acción, de expresión en el mundo físico; y esta expresión debe proceder desde el pensamiento que nos ha llevado a una verdad que es reconocida como tal, que, a través de nuestro sentimiento, se carga deentusiasmo y que, en función de esa dinamización, de ese combustible, puede convertirse, a través de nuestros hechos, en una realidad exteriorizada. Este es el proceso tal y como se debe llevar a cabo en el momento presente.
Proceso de vitalización del pensamiento
Ahora, vamos a abordar inicialmente lo que es ese proceso de transformación gradual del pensamiento en un instrumento de penetración eficaz dentro de la realidad global. Estamosacostumbrados a manejar un pensamiento, que – como decíamos – es un pensamiento mecánico, que nos conexiona con lo que en la realidad existe de mecánico. Esa es una dimensión importante y necesaria de conocer, pero no la única. Para percibir lo vivo, (y, evidentemente, lo vivo es algo absolutamente diferente de lo mecánico y muy contrapuesto), necesitamos someter a nuestro pensamiento a un proceso de transformación. Este proceso es algo que ha sido conocido desde siempre en las Escuelas de los Misterios, y que ya se manejaba en la antigua Grecia, y este conocimiento ha sido conservado y transmitido históricamente hasta el momento presente. Hoy sólo vamos a hablar de la primera de las etapas, de la primera de las condiciones que se deben ejercer sobre el pensamiento para conseguir esa transformación. En la antiguas Escuelas de los Misterios griegas, se especificaba con mucha claridad que un pensamiento – para que verdaderamente pueda tener una capacidad de penetración en la esencia de las cosas – debe partir de una postura anímica muy concreta. Esa postura muy concreta y absolutamente insoslayable es la postura del asombro. Esto es algo que hay que intentar entender. El asombro es una vivencia que cada vez nos resulta más difícil de cultivar, puesto que todos los estímulos que tenemos a nuestroalrededor hacen todo lo posible para privarnos de ella. Se nos pretende convencer de que la realidad es algo, hasta cierto punto, fácilmente comprensible, y que es una cuestión de tiempo el que, con los elementos de los que actualmente se dispone, con los métodos de investigación científica y con las líneas de investigación teórica que se han venido desarrollando últimamente, iremos penetrando en la esencia de las cosas sin ninguna clase de problemas. Por lo tanto, el factor de asombro cada vez está más ausente dentro de nuestros planteamientos gnoseológicos. Por ese camino – evidentemente – se puede llegar a cualquier sitio, menos a una penetración real y profunda en la esencia de las cosas. Así, iremosprofundizando cada vez más en los aspectos estrictamente mecánicos de la realidad, pero nunca podremos salir de ahí, y nunca nos vamos a conexionar con lo que existe de vivo, y mucho menos con lo que existe de consciente dentro de todos los procesos naturales.
Para vivificar nuestro pensamiento, tenemos que partir del asombro. El asombro vendría a implicar varias cosas, entre otras, un reconocimiento implícito de la insuficiencia de nuestras facultades para llegar a cumplir ese objetivo último, que es la penetración definitiva en la esencia última de la realidad. Librados a nuestras propias fuerzas, nosotros no podríamos llevar a cabo ese esfuerzo. Esa insuficiencia forma parte – y eso lo veremos en otros ámbitos y en el trabajo ya de tipo más espiritual, de las condiciones básicas para establecer un contacto con el Cristo Etérico. Si nosotros no partimos de la insuficiencia de nuestros recursos para poder penetrar realmente en la esencia de la realidad, y en la esencia de nuestro sentido vital como entes espirituales[6], no podremos establecer ese contacto y nopodremos tener la experiencia Crística. Eso es un punto que viene muy a colación porque conexiona muy íntimamente con lo que estamos considerando en este momento. De ese sentimiento de insuficiencia, que estaba vinculado, como decíamos anteriormente, con aquellos anteriores remanentes de las condiciones propias de la etapa precedente, que era la etapa del Alma Sensible. Cuando el ser humano estaba unido a través de su percepción con las dimensiones suprafisicas de la realidad, con las dimensiones vivientes de la realidad. Cuando él vivía todo lo que le rodeaba como una interacción con seres vivos de una naturaleza diferente a la humana, lo que actualmente de una manera muy distorsionada se viene a designar como “animismo”. El ser humano estaba impregnado por el sentimiento de asombro en cuanto a que l percib a la extraordinaria grandiosidad, en definitiva la divinidad, de todo lo que le rodeaba, incluido l mismo, entendi ndose como un microcosmos.
El organismo humano entendido como un microcosmos es una peque aconcreci n del macrocosmos. As como el macrocosmos era, para la persona que gozaba de las facultades propias del Alma Sensible, una constelaci n inmensa de Entidades Espirituales que interaccionaban entre s ; el peque o microcosmos integrado por su organismo era, a escala reducida, un mbito en el cual todas esas entidades, que actuaban desde fuera, igualmente y en correspondencia actuaban desde dentro. El entend a su propio organismo como un peque o cosmos, en el cual las Entidades Espirituales llevaban a cabo una acci n conjunta, que pod a apreciarse, y normalmente lo era desde un punto de vista art stico, desde un punto de vista muchas veces de experiencia musical, una experiencia est tica endefinitiva.
En las Escuelas de Misterios, hasta la poca medieval, incluso, se conservaba de algunamanera la sabidur a de las Escuelas Mist ricas griegas. En aquellos momentos en los cuales se enfrentaban las corrientes realista y nominalista . La corriente realista, defend a, desde un punto de vista filos fico, que los conceptos designaban entidades reales, Entidades Espirituales Arquet picas. Los disc pulos de estas escuelas eran ense ados a cultivar estados de nimo especiales, estados de especial receptividad, en funci n de los cuales la b squeda filos fica era algo extraordinariamente diferente de lo que nosotros podemos entender en el momento presente. En aquel tiempo la labor filos fica no era una labor abstracta desprovista de contenido, sino una b squeda amorosa. Esto ser a importante entenderlo. Cuando el disc pulo buscaba la verdad, no buscaba una verdad abstracta, desconexionada de la realidad, de la vida, sino que estaba buscando una entidad. La verdad era una entidad. Cuando l buscaba la comprensi n de los hechos naturales, estaba buscando una conexi n directa con una entidad espiritual, que era la que presid a esos procesos naturales. Cuando lten a que conocer la naturaleza ntima de los procesos propios de la Naturaleza terrenal, estaba buscando lo que en los Antiguos Misterios se designaba como el “Alma Mater”. Buscaba lo que podríamos considerar la entidad representante del “principio femenino” de la Tierra, la cual entidad preside todos los procesos naturales, y él buscaba con una clase especial de apasionamiento, que era apasionamiento espiritualizado. Era precisamente la realización por aspiración, por inspiración, por ejemplo y por emulación de ese principio “Sofía” dentro del propio cuerpo astral. La transformación, la depuración del cuerpo astral, para convertirlo en un instrumento de sabiduría. Esa “Sofía” se identificaba – de alguna manera – con el arquetipo femenino dentro de la Naturaleza, arquetipo femenino que es una entidadviviente que tiene su propia consistencia y su propia identidad[7].
Aquellos enamorados del principio femenino, de la esencia de la Tierra, de la esencia del “Alma Mater”[8], de la Madre Naturaleza, a través de ese entrenamiento espiritual, desarrollaban una sensibilidad especial, por la cual, en un estado de conciencia – que se puede llegar a desarrollar entre el estado de sueño y de vigilia – tenían una experiencia espiritual específica, que consistía en ser visitados por esta entidad espiritual, por el principio femenino dentro de la Naturaleza, con la cual tenían un contacto, una comunicación y una penetración real en la esencia última de las cosas naturales – en este caso de los hechos propios de la Tierra. Todo lo cual podría considerarse – en cierto sentido – como una especie de comunión espiritual y una especie de matrimonio en algún sentido místico y en otro sentido, más substancial o energético.
Esto sirve un poco como referencia de lo que es ese proceso de transformación del pensamiento, de cómo el pensamiento se tiene que convertir en vivo, de cómo se tiene que transformar con el sentimiento, con el amor, con un amor de naturaleza espiritual, objetiva, con un amor que esté desprovisto de los elementos propios del egoísmo y de las condiciones instintivas, que son las que vienen determinadas por elementos ajenos a lo que es la auténtica individualidad de la persona.
Pedro Quiñones Vesperinas
[1] Se trata de una percepción distinta de la actual, ya que ésta, si no va acompañada del pensamiento, no transmite una información que pueda ser significativa; en tanto que la percepción sensible llevaba incorporadas las claves de su significación, y, particularmente su naturaleza moral.
[2] Sócrates y Budha se hacen la misma pregunta en época coincidente.
[3] El budismo surge en el inicio de la época del alma racional, o, visto desde otro ángulo, el final del alma sensible. Desde esa óptica se comprende mejor, por una parte, su énfasis en los aspectos desagradables de la realidad, que en la especial sensorialidad de la época, quedaban abigarradamente confundidos con los poderosos estímulos de la naturaleza circundante, y se asumían, sin más, como parte de la misma. Por otra parte, se entiende su incapacidad de cuestionarse la posibilidad de cambiar esos mismos aspectos por otros más favorables, lo cual corresponde a la etapa del alma consciente.
[4] La lógica es condición “sine qua non” para la génesis de un pensamiento racional. Es una condición necesaria, pero no suficiente, para que este pensamiento nos conecte con la realidad. Únicamente la intuición puede asegurar esa efectividad .
[5] Implica la depuración del cuerpo astral, es decir, la obtención del Yo Espiritual o Manas.
[6] Nicolás de Cusa, filósofo y humanista alemán (1401-1464), Obispo de Brixeu y Cardenal, representa el tránsito de la escolástica a la Filosofía moderna. Establece que el ser infinito es coincidencia de los opuestos, y que la razón no puede alcanzar su comprensión, reconociendo esta incapacidad bajo el término de “Docta Ignorancia”.
[7] Toda la corriente trovadoresca, se inspira en el conocimiento de técnicas esotéricas que activan en “Anima”, o principio femenino dentro del alma humana, y permiten una activación gradual de corrientes energéticas dinamizadoras y transformadoras del cuerpo astral, en su persecución de la “Sophia”.
[8] “Isis”
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