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God is Love, God is Light. We believe God is everything (let's call it the universe). And that 'Everything' thrives on electromagnetism (light). We believe the human soul contains a particle of that 'light'. when we die, that particle is released and together with other particles it forms a large light that travels through the universe and provides communication. Just like the lights in our brain take care of communication between neurons.
originally posted by: geezlouise
a reply to: zosimov
How does one tap in? And in fact does "tapping in" give you a sense of control, therefore making it more comfortable to think about experiencing? Because what if the whole idea is based off of not being in control, and letting go of that control, where being a conduit is the exact opposite of tapping in and letting that something else tap into you?
You know I always love your threads, hope all is well with you. You're a beautiful wonderful human being, ilyfnmw!
6. One as Unity
The goal of the rational form of life—of living in and with the spiritual perfections at the level of that transcendental being or being (esse, ens) convertible with the termini transcendentes (the one, the true, and the good)—is living in and from the absolute one (in and from the divine nature as presuppositionless unity). If the ground of the soul, as something uncreated and uncreatable—attributes which Meister Eckhart’s contemporary Eckhart von Gründig explicitly ascribes to the ground or ‘little spark’ of the soul that Meister Eckhart often invokes (cf. Winkler, 1999), thus indicating that he in fact employed these attributes—if human reason—not as human, but as reason—is one with the divine nature or ground (Echardus, Predigt 5b; DW I, 90, 8: “Hie ist gotes grunt mîn grunt und mîn grunt gotes grunt”: “Here, God’s ground is my ground and my ground God’s ground”), then man is no longer simply on the way towards unity (unio). Instead, unity is something that has always already been achieved. This being-unified is alone what matters (Echardus, Predigt 12; DW I, 197, 8–9; Predigt 39; DW II, 265, 6–266, 2), because man as reason has left behind everything that stands in the way of his living in and from unity, and because the ground of the soul is more interior in this unity than it is in itself (Mojsisch 1983a, 140–141; 2001, 163–165). This is true equanimity—letting-go (Gelâzenheit)—as the goal of human life.
Living in and from unity in the manner envisioned by Eckhart as the end of self-discovery becomes possible through a change (metabole) in intellectual disposition. The possible intellect—which, as defined by Aristotle, can become all things (cf. De anima III 5, 430a14–15)—is able to know either as ordinary consciousness (in images, species of things) or as self-consciousness through self-knowledge (without images, free from images). The conversion in disposition—Plato speaks of a peristrophe of the soul (cf. Res publica VII, 521c5)—leads the possible intellect to the uncreated and uncreatable ground of the soul, whose movement, as a process of reason, reaches its goal in the absolute one (unialiter unum, a combination suggested by Proclus; Eckhart speaks of the luter pur clar Ein or indistinctum, the undifferentiated). This goal, however, is itself nothing other than the ground of the soul. The ground of the soul in the absolute one is its own goal because self-consciousness is nothing other than one and the one, because freedom is nothing other than one and the one, because moral responsibility for oneself and others—Eckhart speaks of justice—is nothing other than one and the one. Self-consciousness, freedom and justice are always and everywhere only themselves, having nothing ‘outside’ of, additional or foreign to them.
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“One must not always think so much about what one should do, but rather what one should be. Our works do not ennoble us; but we must ennoble our works.”