Meditations on the Virgin and Mother Earth
by Juan Antonio Revilla

13

When we see a spiritual being from the perspective of an observer, it becomes "a presence", it makes itself present or appears under certain conditions or situations that are of the same quality as this being. When we become conscious of this presence it means that the being and our soul are "touching" each other, vibrating at the same level; our consciousness has reached out to the level of the being, and therefore we talk of a "visitation", as something to which we relate person-to-person in equal terms. This being is never passive, and it reveals its nature to us by the way it touches us. Its nature is that of a force with direction, it always has "intention".

When its presence remains unknown to us then the being is the experience itself: not the particular situation or circumstances, but our direct experience of them. In other words the "stuff" of which the experience is made is what the being is, the being and the experience are one and the same. Conscious observation introduces our *I* in the equation through the free movement of our thinking, and this changes the meaning of the experience by shifting the focus to the new relationship we establish with it. This modelling of the *I* into the experience, is a point of freedom that we call "the relationship".

This relationship is a higher spiritual being that bridges the separation between the observer and the experience being observed, or between our "ego" who is having the experience and our *I* who is observing it. The ego strives to fathom the experience with the expanse of its own limitations, but it knows it can't so it enters in communion with this higher being, surrendering to it completely, and this being then bridges the ego to the eternal Spirit, to the *I* or Spirit Self. What emerges from this process is living thinking, that solves the separation between the object observed and the observer and allows the object to listen to itself in our thinking.

Without intense and authentic feelings towards the object of wonder an respect, of humility and gratitude, of surrendering, the ego hardens and gets lost in its own fabric of abstractions, argumentations, and intellectual constructions and concepts that are the result of brain activity. Living thinking cracks through this activity of the brain and flows like an unstoppable river into the etheric stream of Life, creating and destroying concepts, always transforming and surpassing itself, always becoming and unconditional, uncompromising, never fragmented, dying and living and living and dying, always surrendering and obedient.

For thinking to come alive it has to become free from its own content, it has to become a spiritual creative force. This is achieved through quiet and silent but unrelenting observation of its own activity, of its movement during the process of cognition. But this process is not an abstraction, it is the concrete experience of knowing, of apprehending the world through knowledge, the movement between the object and the observation of the object before our thinking acquires its content. When thinking consists of concepts and abstractions and argumentations it is trapped by its own dead or dying (and deadening) results.

The process of cognition I have been describing is one in which the forces of thinking are allowed to move organically, directing them in a different way, effectively breaking the habit of building concepts and abstraction and calling them "knowledge". This is done by a special discipline and intensification of feelings, which allows to liberate the spiritual formative forces of thinking by focusing our attention on our feeling response to these forces, and guiding this feeling in such a way that knowledge comes directly from the spiritual forces in the object, without the mediation of concepts and abstractions that cripple the soul giving it a false sense of security.

Juan



    
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