Harry Baird wrote: ↑Wed Jul 13, 2022 10:02 pmYeah. It's again pretty weak. He prompts other forum members to reveal their intent on this forum, and in this respect implies that his own intent is to have a certain conversation - but when I try to have the conversation with him that he appears to claim to want, I get merely the response that I indicated above ("Do your own work").
But here you would have to show a bit of, say,
charity and try to understand my position a little better. I have established, if only through one reference, that I place a great deal of emphasis on 'the metaphysical'. The
idea that Idea enters our world and transforms the world unlike any other process and certainly those that we think of as natural. The world left to itself -- without the human -- is simply material process and biological process. And as long as humans were just other animals they were just part of the same determined processes. So the emphasis is on intelligence and, to use a Catholic concept,
intellectus:
The faculty of thought. As understood in Catholic philosophical literature it signifies the higher, spiritual, cognitive power of the soul. It is in this view awakened to action by sense, but transcends the latter in range. Amongst its functions are attention, conception, judgment, reasoning, reflection, and self-consciousness. All these modes of activity exhibit a distinctly suprasensuous element, and reveal a cognitive faculty of a higher order than is required for mere sense-cognitions. In harmony, therefore, with Catholic usage, we reserve the terms intellect, intelligence, and intellectual to this higher power and its operations, although many modern psychologists are wont, with much resulting confusion, to extend the application of these terms so as to include sensuous forms of the cognitive process. By thus restricting the use of these terms, the inaccuracy of such phrases as "animal intelligence" is avoided. Before such language may be legitimately employed, it should be shown that the lower animals are endowed with genuinely rational faculties, fundamentally one in kind with those of man. Catholic philosophers, however they differ on minor points, as a general body have held that intellect is a spiritual faculty depending extrinsically, but not intrinsically, on the bodily organism. The importance of a right theory of intellect is twofold: on account of its bearing on epistemology, or the doctrine of knowledge; and because of its connexion with the question of the spirituality of the soul.
So again the idea, the notion, or the metaphor if you wish, of something ineffable that 'incarnates' into our selves and into our world. However it is always asserted that what is received 'from above' -- for example this is how the Rishis understood Vedic revelation as literally the incarnation of higher vibrations and a divine 'word' -- demands
response. Obviously, this is expressed in the Christian traditions as a decision to change the way one thinks and lives. That is to say that those early Christians understood that becoming a Christian meant, literally, taking curative medicines. Submitting to a supervised process in which one consciously sacrificed the 'lower element' in order to attain and hold onto the 'higher element'. To become a catechumen was a serious affair. The process of 'conversion' took place over years.
I have to mention what I consider another vital element here. It is that all religions (that I am aware of) and all spiritual paths always recognize that in order to perceive what I have called the higher elements (subtle metaphysical perception and realization) recognize that the addiction to sensuousness, the indulgence in mutable sensation, must be sacrificed so that the higher element can be received and cultivated. This idea is crucial to the general way I understand decadence and the falling away from 'our own traditions'. But it is actually (in my mind) an extremely serious affair.
If you are asking me to define what it is about Christianity and our Christian traditions that seem to me to have the most value, one way to talk about that is to talk about what happens, and what is now happening, when the restraining power of Christian ethics and the guiding/restraining power of the appreciation of the metaphysical principles, even the understanding of them, is abandoned. I say 'abandoned' which implies a voluntary decision. But the other element here is when these are deliberately undermined. And how does that happen? It happens first on the
intellectual plane. My view is that when the 'higher metaphysics' are abandoned that people fall down into brutality. If there is no longer a strong sense that pure sensuousness needs to be avoided, and if the notion that the higher things in life are only achieved when the lower element is sacrificed so that the higher element can be encountered, I suggest that an average person -- an Everyman if you wish -- falls into a brutish state.
The higher dimensions of man are dimensions gained through just that sacrifice I refer to. If revelation is received as
caritas what is received has to be honored and valued, protected and cultvated. Here I would introduce the notion of
paideia. Paideia is, essentially, spiritual education (I mean seen in its best light). It could certainly be understood if it is seen in its original context: a Platonic education. You have to be trained up in the fundamentals -- the first principles -- and you have to give your assent to them, to believe in them, and when this foundation is established the individual in which it is established carries it forward.
I won't go into details but I assert that because this 'foundation' is being undermined, the individual is undermined, and when the individual is undermined in relation to guiding and restraining higher principles, the individual falls down, literally, into brutal modes of life. This is how I understand 'perdition'. Now, the question is
What is recovery? How does the individual reconstitute himself? I suggest it is through one core means only: the rediscovery, the reestablishment, of those first principles that make the
foundation I refer to.
I feel that I can say with a good deal of certainty that Christianity -- which is really a wide, broad and inclusive term in my own view -- had been the structure of the foundation and in this sense the 'anchor' through which individuals moored themselves. When the foundation is undermined the structure falls. When the moorings are lost the individual goes adrift.
So to say 'do your own work' means that I believe it is the moral individual's responsibility to become aware of these things. Processes of degeneracy. It does require a perspective 'outside and above' of life in its mutable sense and it does require a sense of a definition of the immutable and those higher dimension I refer to.