and Mother Earth
by Juan Antonio Revilla
We could conceptualize the same process of thinking described before also in the following way:
We have in front of us an experience which consists in observing people talking or "praying" to the virgin, and we are not sure what to make of it, we don't really know what is going on; but instead of stuffing the observation with our petty prejudices and speculations, or with general concepts taken from some book, we assume an attitude of respect to what we are seeing, and just keep seeing without bringing in any concepts, we keep seeing and wait with a feeling of humbleness, letting our eyes be bathed in what we are seeing (or hearing), without fear and without reacting, just observing with the eyes not focused on one particular spot of the picture but on the whole of it, and we make sure that we keep this picture in our memory so we can keep "seeing it" after we are no longer there.
At this point we have not come up with any thoughts about the experience, but this doesn't mean that we were not thinking, only that the thinking was not intellectual or conceptual, and was focused on executing an action which consisted on not reaching any conclusions yet. The thinking was directed to the establishment of a certain type of relationship with what we were observing, and on observing ourselves doing it. Later on, when the focus is not the observation but the picture that remained in our memory, the situation doesn't change: we allow the picture to stay focused in our field of inner vision while we continue with our daily living, doing other things. If the picture is vivid enough, or the impact of the experience on us was strong, this picture acquires a kind of life of its own inside of us, it starts working on us, pouring its virtue or power on us.
This virtue and power is the result of the moral soul forces that we brought to the experience ourselves --which act as a fertilizers or enhancers-- combined with the forces that were present in the experience in the first place. Note that this won't work when this strong impression happened in spite of us, when it was forced: we need to allow the impression to happen on us as a result of our own contemplative mood and the quiet disposition of our soul, and this requires a strong, healthy, and balanced *I*. Emotional disturbances that result from a weakened *I* blur our perception and observation capacities, and make impossible the transparency, the inner peace, the concentration, and the reverence with which we need to approach the experience. Once the necessary receptivity or gestures of the soul are present, the virtue can start to operate on us.
When the virtue and power work on us we have the imaginations, inspirations, and intuitions that are full of feeling. When the *I* is strong enough, we produce "concepts" from these through the medium of the brain by means of language, poetry, music, dancing, and the like. This is the conceptual content that has resulted from the thinking that was "inside" the experience in the first place but which nevertheless we brought to life through us in order to be able to express it. This content however is not a finished product yet, further thinking is needed until a point is reached where the thinking feels complete. When this point is reached, the concept has become flesh and begins to "die".
This description differs from the previous one in that the feeling of faith and devotion is not the direct focus, not consciously at least, as it was in the previous one. It turned out this way because when writing it I was thinking more on the original question, which was "if all this stuff is real or merely a form of self-hypnosis."
So instead of giving a conceptual answer, I change my attitude and position myself in such a way that the experience itself provides an answer in terms of imagination, inspiration, and intuition.
My own answer to the orignal questions was "could be, but in many some cases it is real devotion and faith", changing the focus directly to this feeling. What would change in the description would be that instead of referring to "the experience or observation" one would be saying directly "the feeling of faith and devotion", which is what I would be seeing. The image in memory that eventually "pours" its virtue on us would be more directly a specific feeling.
One can speak of this kind of description as an example of an exercise in living in such a way that we begin to liberate thinking from the lunar forces of the brain, making it more solar, a method developed by Goethe which is within the reach of everyone. Its aim is not to make of us spiritual researchers, but to make our thinking "more true", more organic, more related to life, more etheric or "Christic".