Every person whom has had the distinct privilege of being alive has also, by default, had to confront the absolute eventuality of death. However conscious or unconscious we are of the world at large, we are all destined to die and whether or not we are prepared for it seems to be a matter of grace. As a stern reminder of this fact of mortality we are perpetually subjected to inconspicuous metaphorical occurrences which point to the inherent duality of being. From the cyclical nature of the seasons to the juxtaposition of day and night, we are surrounded by the adumbrations of beckoning finality. Our very lives, it cannot be argued, are imbued with this archetype of death, which ultimately molds our existential understanding. And in addition to this law of reciprocity is the brute fact that as human beings we are all subjected to emotionally dissolving events which call into question our perceived meaning of our conscious experience. The attempt to understand such events has in turn led to the study of the human psyche which we call religion.
Our subsequent religions have come to the conclusion that these events are in fact precursory nodes for the final integration of the psyche at death and whether or not they are properly interpreted determines how this final integration will take place. How we as human beings choose to live with our mortality and life's trying times is determined by what we believe, however, what we believe is determined largely by these tragic events in question. The pursuit of their meaning and the attempt at limiting such occurrences has been the direct aim of our greatest religions. These institutions have fixated themselves on finding meaning to life and understanding unconsciousness and death in hope of liberating ourselves of them. The impulse which begot these systems of thought stems from an understanding granted to few individuals who met certain criteria in terms of their psycho-physical makeup. By an obligation of will, these spiritual leaders felt that they had to help those around them due to their understanding of morality. The understanding that was imparted to them is as timelessly recurrent as the universe itself; it is the eternal recurrence, the revelation of eternity.
Our religions are driven by a primary underlying philosophical principle, a metaphysic, which certain individuals who have been granted the insight have come to know as eternity. Many of our greatest religious thinkers have understood the implications of eternity and they attempted, though with differing interpretations, to pass it down through teachings. Teachings which involve the meaning of life as understood in light of being physically mortal, yet psychically eternal. The great problem in the effectiveness of all of this is that the state of consciousness which is necessary to have an understanding of such concepts is exceedingly rare in individuals and on top of this, it is nearly impossible for one who has had the insight to convey it to anyone whom has not had the experience themselves. It is so intense and profound that it renders language entirely irrelevant. All we have is the means of parable, yet no metaphor could prepare one for the painful beauty which is the revelation of eternity. However, it is felt as a moral obligation of will by those who are thus transformed by the insight to propagate the information in hope of helping others achieve the same understanding for themselves. It is thus you have religion. (By religion I mean all thought devoted to the understanding ones own self and the world at large) Religions, at their core, are honest attempts by a precious few individuals to address the problem of unconsciousness by bringing understanding to the world. However, unconsciousness, the lack of understanding which goes hand in hand with materialism, has managed to thrive in the historical cultures of inevitable progress, thus thwarting any major movement of true morality. This unconsciousness stems from a direct rejection of dissolution by individuals who know no better. Nevertheless, this seemingly repugnant state of affairs we call history is entirely necessary for the calculated enfoldment of the human drama, as understood by those who have experienced the revelation of eternity.
Eschaton added 561 Minutes and 14 Seconds later...
The revelation of eternity imparts the experience of being enlightened. Enlightenment is thus to be understood as the affirmative understanding of the inevitable will of God which is Eternity. This revelation of eternity is also the realization of the oneness of the universe. Monotheism, the belief of One God, is based upon this revelation, which draws a close parallel with the modern holographic theory of the universe. Although many religions today are guilty of merely idolizing the Godhead, at their core is a doctrine that is closer to pantheism and it is truly all encompassing. Although I am acutely aware that I am merely playing with words here, there are some metaphors that are helpful in conveying this idea...
Once an enlightened individual has come to equate his formerly separate self with the eternal universe, he will then come to the subsequent realization that mankind as a whole will also come to such an equation as a final consummation. This epiphany that mankind shall ultimately realize himself to be his own progenitor is the worlds most perennial, yet esoteric, eschatology. On a microcosmic level, man as an individual comes to realize his eternal nature upon dying and he does this so as to will himself again. Macrocosmically the universe, via mankind, comes to its own consummation at the end of biological evolution, so as to start itself anew as well. This intuitive extrapolation stems directly from the understanding that man must die to self in order to realize his true nature; the original sin of being incarnated in matter must be transcended by both the temporal microcosmic individual and the eternal macrocosmic persona in order to reach consummation. This understanding forms the entire ground upon which all modern apocalyptic thought is based.
The oneness of the universe imparts to the enlightened mind that all shall return to it, often without warning, and the concrescent nature of the universe not only implies this, but makes it necessary by means of its evolutionary dynamics. The death of the material body, as seen from this point of view, is a microcosmic concrescence for human beings, as it is without a doubt a consummation of an individual’s life and the event itself is transformative for the directly affected. It is a temporally dense event which, by nature of its emotional gravity, affects the very matrix of causality in which it is embedded. Macrocosmically, the end of mankind, will be both a consummation and an event that transforms temporality itself. Essentially, at the end of an individuals life, eternity is realized and due reflection is allowed before the will to forget is reached. The very same will be for the end of mankind; eternity will be realized in the aftermath of the death of vegetable existence and consciousness, having thus transcended matter, will have realized itself to be eternal, which represents the end goal of self reflection; the end of the universe; the precursor to the metaphorical big bang. (Let me note that I realize the possibility that our Eschaton could also be just a localized concrescence on a microcosmic scale of the greater cosmic Eschaton that is eternally recurring in resonance with ours) We start over again in complete ignorance of our former existence in order to experience it all over, anew.
Last edited by Eschaton; 15-06-2009 at 15:03.
Reason: Automerged Doublepost
15-06-2009, 15:03
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