What Makes Individuality Possible and What Makes A Great Individual
The individual is fused with the idea of individuality as an environmental regiment of the social order and equally from a distinction made by its corporeal physicality. The individual is born an entity with a name and a family, and this self recognizes itself in the mirror and isolates its character identification from the rest. That makes the self a conceptualization made from within the self and thus demarcated by the externalized social system.
It is thus in the interest of society to justify individuality as it is equally in the interest of the self, the shared interest derives from the need of the individual to feel unique and from the need of the society to entitle that feeling upon the individual. Society wins by making the individual feel special and unique with socially given privileges which aggregate the value of individuality. When for instance a constitution, supported through a set of laws, mandates individual rights, one cannot negate the irony that it is only the power invested by individual wills in the empowerment of a social contract, that allows the individual will to have any significance. A society giving power to individuals is thus actually empowering itself as individual wills divine it, for the ability to grant is an undeniable testament of systemic control by aggregate will power; and more poignant it is an absolute denial of individual power! In conclusion the individual would have no rights without the state to enforce those rights through common will power.
The assumption of individual energies occurs because the transgression of essence into the material identifies points in space and time. The process of incarnation is in itself a process of isolation from pure essence which is the essence that derives all sentient creatures. In pure essence the essence that arrives at a dinosaur, or an elephant or a dolphin is the same and indistinguishable, in the here and now, to survive in the material, the distinctions are made, individuality rises from either the need to explore different aspects of space-time or/and an emotional-dissidence, a disownment from pure essence that is induced by a dimensional asymmetry that loses our ability to recall being a timelessly unified essence.
Regardless of the cause we are left to deal with the circumstance that we do not intuitively recognize one another from the priori of our existence, thus we distinguish species, self and character and fundamentally, in an attempt at knowing our primordial awareness, we develop the concept of knowledge, the concept of to know, deeply tied to the idea that there is something to know, and that is verified through discovery and categorization, however the process of knowledge rather than unite causes an isolation and fragmentation by the codification of a component based material world.
The rise of category then supplants the endemic unity of emotive essence, in the here and now, and it becomes a process of re-association through various links made possible through physical existence, knowledge, marriage, contracts, religion, nationality, etc.
The folkloric nature of these associations is something that we can readily enjoy for they create a semblance of differentiation even as they are normalizes, commerce for instance leads to globalization but so does religion and so does friendship. Altruism, not surprisingly is a late developer, it doesn’t apparently arise in extreme primordial environments, still when it does become evident it well means that we have come into contact with something that exists externally to us but that we empathize with it as if it were our own. Thus the unifying concept of altruism is based on shared experienced; a Western woman might opt to help African women because she empathizes with their plight, at some level she internalizes their agony and thus reaches out to console and to even rid them of what ails them; though she might be completely unaware of it, she is globalizing and more critical she has been herself globalized.
When we say an individual has been globalized we mean that the self now feels the world, and by that we mean that they empathize with the trees, the water, the atmosphere, dolphins, whales, humans, octopuses, bears, cats, dogs, and even the skunk of the earth. We mean that now this individual ceases to work for him or her self and is instead working for the world community at large. That such individual has left the trappings of ownership behind and has instead found a cause, a cause that has something in common with all sentient life and ecology. More critically by realizing that everything is affected by his or her actions the globalized self is becoming aware that there is no distance between things, that all things interrelate and thus must have an endemic same essence of origins, that is to say that before this existence, not only we knew one another, plant and animal alike but more that we were an essence quintessentially undifferentiated.
This realization is what induces the permanence, in whatever guise, of entities; continuity and eternity depend on common and commonness for unity. This is why we must be anti-against, anti-against the disassociation process, that which says that there is an “I” that has individual privileges and against that right of property of what cannot belong to anyone and must indeed belong to all.
Intellectual property, if there is such a thing as we value it, is part of a common consciousness, an awareness of one in all, so it becomes an impossible proposition, for in one way or another you and I and everyone else has had a silent and unconscious participation in everything that has been invented by anyone in particular. We needed the internet to get in touch, it was an invention but it was our need for it that made it what it is, our need to communicate, our need to make the world smaller, our need to overcome our lack of consciousness in the here and now; the internet itself might be a passing thing, once we are united as a single consciousness by our mortal wills, the internet will become obsolete.
In the same way this book that I am writing is simply being dictated to me by the common consciousness that seeks to express itself through me, I publish it freely on the Internet because it isn’t mine to keep and it has no value for me to keep it, if I don’t share it the common consciousness will find another amanuensis willing to share it, and that would handicap my reaching a greater awareness through participation in the common good.
You may have noticed as you grow with the years that empathy grows within you, that others are no longer as different from you, that you might have done the very things that they did, that you might have felt like they feel, and ended in their same situation and thus with age comes a sort of wisdom based on an awareness that we are all in this fragile existence, that we seek to emancipate ourselves from it with the best possible outcome yet often hindered by the confusion and misunderstandings that arise through the process of particulars and differentiations.
It is that common awareness of our own commonness that empathy, that unwillingness to jump to a conclusion that wisdom is made of; and once we reach that it is the same as to reach inside of another and one another and the more of another that you feel from within thee the greater you become for it, until you feel everyone and with them you feel the greatness of being, that is true individuality, the greatness of being one with all and everything.
Once you can feel yourself part whole of the greater consciousness of everything then you are that individual consciousness as it stands before the universe to represent itself as us all.
ricardo
It is thus in the interest of society to justify individuality as it is equally in the interest of the self, the shared interest derives from the need of the individual to feel unique and from the need of the society to entitle that feeling upon the individual. Society wins by making the individual feel special and unique with socially given privileges which aggregate the value of individuality. When for instance a constitution, supported through a set of laws, mandates individual rights, one cannot negate the irony that it is only the power invested by individual wills in the empowerment of a social contract, that allows the individual will to have any significance. A society giving power to individuals is thus actually empowering itself as individual wills divine it, for the ability to grant is an undeniable testament of systemic control by aggregate will power; and more poignant it is an absolute denial of individual power! In conclusion the individual would have no rights without the state to enforce those rights through common will power.
The assumption of individual energies occurs because the transgression of essence into the material identifies points in space and time. The process of incarnation is in itself a process of isolation from pure essence which is the essence that derives all sentient creatures. In pure essence the essence that arrives at a dinosaur, or an elephant or a dolphin is the same and indistinguishable, in the here and now, to survive in the material, the distinctions are made, individuality rises from either the need to explore different aspects of space-time or/and an emotional-dissidence, a disownment from pure essence that is induced by a dimensional asymmetry that loses our ability to recall being a timelessly unified essence.
Regardless of the cause we are left to deal with the circumstance that we do not intuitively recognize one another from the priori of our existence, thus we distinguish species, self and character and fundamentally, in an attempt at knowing our primordial awareness, we develop the concept of knowledge, the concept of to know, deeply tied to the idea that there is something to know, and that is verified through discovery and categorization, however the process of knowledge rather than unite causes an isolation and fragmentation by the codification of a component based material world.
The rise of category then supplants the endemic unity of emotive essence, in the here and now, and it becomes a process of re-association through various links made possible through physical existence, knowledge, marriage, contracts, religion, nationality, etc.
The folkloric nature of these associations is something that we can readily enjoy for they create a semblance of differentiation even as they are normalizes, commerce for instance leads to globalization but so does religion and so does friendship. Altruism, not surprisingly is a late developer, it doesn’t apparently arise in extreme primordial environments, still when it does become evident it well means that we have come into contact with something that exists externally to us but that we empathize with it as if it were our own. Thus the unifying concept of altruism is based on shared experienced; a Western woman might opt to help African women because she empathizes with their plight, at some level she internalizes their agony and thus reaches out to console and to even rid them of what ails them; though she might be completely unaware of it, she is globalizing and more critical she has been herself globalized.
When we say an individual has been globalized we mean that the self now feels the world, and by that we mean that they empathize with the trees, the water, the atmosphere, dolphins, whales, humans, octopuses, bears, cats, dogs, and even the skunk of the earth. We mean that now this individual ceases to work for him or her self and is instead working for the world community at large. That such individual has left the trappings of ownership behind and has instead found a cause, a cause that has something in common with all sentient life and ecology. More critically by realizing that everything is affected by his or her actions the globalized self is becoming aware that there is no distance between things, that all things interrelate and thus must have an endemic same essence of origins, that is to say that before this existence, not only we knew one another, plant and animal alike but more that we were an essence quintessentially undifferentiated.
This realization is what induces the permanence, in whatever guise, of entities; continuity and eternity depend on common and commonness for unity. This is why we must be anti-against, anti-against the disassociation process, that which says that there is an “I” that has individual privileges and against that right of property of what cannot belong to anyone and must indeed belong to all.
Intellectual property, if there is such a thing as we value it, is part of a common consciousness, an awareness of one in all, so it becomes an impossible proposition, for in one way or another you and I and everyone else has had a silent and unconscious participation in everything that has been invented by anyone in particular. We needed the internet to get in touch, it was an invention but it was our need for it that made it what it is, our need to communicate, our need to make the world smaller, our need to overcome our lack of consciousness in the here and now; the internet itself might be a passing thing, once we are united as a single consciousness by our mortal wills, the internet will become obsolete.
In the same way this book that I am writing is simply being dictated to me by the common consciousness that seeks to express itself through me, I publish it freely on the Internet because it isn’t mine to keep and it has no value for me to keep it, if I don’t share it the common consciousness will find another amanuensis willing to share it, and that would handicap my reaching a greater awareness through participation in the common good.
You may have noticed as you grow with the years that empathy grows within you, that others are no longer as different from you, that you might have done the very things that they did, that you might have felt like they feel, and ended in their same situation and thus with age comes a sort of wisdom based on an awareness that we are all in this fragile existence, that we seek to emancipate ourselves from it with the best possible outcome yet often hindered by the confusion and misunderstandings that arise through the process of particulars and differentiations.
It is that common awareness of our own commonness that empathy, that unwillingness to jump to a conclusion that wisdom is made of; and once we reach that it is the same as to reach inside of another and one another and the more of another that you feel from within thee the greater you become for it, until you feel everyone and with them you feel the greatness of being, that is true individuality, the greatness of being one with all and everything.
Once you can feel yourself part whole of the greater consciousness of everything then you are that individual consciousness as it stands before the universe to represent itself as us all.
ricardo
posted by Ricardo Correa at 8:34 AM
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