You asked about a basis. For a mystic that basis is the personal experience of a unitive condition inclusive of subject and object - and indeed all objects -as the result of disciplined mental, emotional and physical practices. Direct experience of this felt reality is profoundly persuasive. However, how we react to or interpret such unitive apperceptions tends to reflect the structural sophistication and moral development within which our own consciousness currently operates. Wilber examines this idea in his discussion of a "pre/trans fallacy." Panpsychism is one response or explanation in a spectrum of responses and explanations to unitive apperception, but is really an abstraction of the core experience. Another response was Gutei raising a single finger. Another is immersion in profound love-consciousness. Another is worshipful gratitude toward the Divine. Thought-without-thought, action-without-action, no-self, Atman Brahman, supramentalisation...this list is varied and endless, but the core experience that inspired these reactions or conditions is the same; it has undifferentiated unity. So to appreciate the "mechanism of consciousness" in seemingly inanimate objects, you would need to commit to a mystical practice that could eventually offer you a directly apprehended answer. Then again, you might interpret your experience differently. But if you constrain your answers to rational arguments, you will tend to become mired in endless loops that can't resolve themselves. It would be equivalent, say, to trying to explain the relationship between manifest and unmanifest, or characteristics of the Ayn Soph, or what Buddhist "emptiness" is, etc. without experiencing these directly.
I hope this was helpful.
Comment from Dimage Sapelkin: "Why don't philosophers speak normal understandable language? You probably said something interesting and meaningful, but I only understood a few words"
Dimage I apologize. Sometimes trying to be precise with words can result in less easy-to-understand language. If I try to simplify what I'm saying, it may also be misunderstood, but I'll give it a try: If I meditate, and have a sudden "aha" moment in which I perceive everything as one - completely the same in its essence or in its relationship to everything else - I may conclude that "everything is conscious," because I cannot separate my own consciousness from my mind's penetration of (or entanglement with?) everything that I perceive. In fact, I may discover that what I believe to be "real consciousness" is actually something very different than my own "monkey mind," and that aspects of this "real consciousness" are in fact present in everything around me. But this experience is extremely personal and subjective...it is challenging to explain it in rational terms. However, as a basis for "universal consciousness," it feels very convincing to the person experiencing it.
Comment from Dimage Sapelkin: "Yep, but if you think about the experience of other people who feel quite the same, you know that they have very different experience from yours. Their consciousness actually doesn't get included with yours while you feel as one with the universe. Isn't that a contradiction to what you are saying?"
From my discussions with others who have shared their mystical experiences with me, and from my readings of those mystics who have tried to write down their experiences, compared them with the experiences of mystics from other traditions, and so on...I would say that we all have encountered some pretty profoundly similar felt realities, and indeed "shared in the same consciousness." Sometimes our sensations and insights seem almost identical, but, I think more importantly, these mystical "ahas" share powerful central characteristics, such as feeling deep compassion for all human beings that endures into our daily lives, and never fades away entirely. Then again, their are many doors to the palace of wisdom, many paths up the mountain, and even if they at first may seem contradictory, they are ultimately reconciled in mystical union. I hope this was helpful.
Comment from Martin Silvertant: "A really excellent answer, and beautifully worded. I don't at all share Sapelkin's sentiment. I understood everything and didn't feel you were being pretentious in your choice of words.
One question though. What are you referring to exactly when you say one can't explain the relationship between the characteristics of the Ayn Soph? Are you implying it's inherently spiritual rather than rational?"
We can discuss or frame this rationally after encountering it in peak experiences, but I would say the experience itself is "transrational;" it integrates many different input streams, and rationality (or more accurately a "hyperrationality" that excludes felt sense, intuition, spiritual cognition, etc. from the mix) can actually get in the way - or at least cause us to stumble. My 2 cents.
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