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THE LIVING AND THE DIVINE
Part 3: Human Consciousness and the Hall-Mark of the Divine
Chapter 7
Application and Development of the Field Theory
Human Consciousness as Tension Field
The emerging of an 'Ur' pre-indication of life, an event of cosmic
dimensions, may have taken place in the course of a number of stages in
the transition from pre-organic, living 'Ur' matter to something that
comes closer to the concept 'organic' (as, e.g., life forms and world
bodies, viewed as originating 'after' or 'out of' cosmic physical
structures as yet undifferentiated). That event marks a turning point for
knowledge, a stage between world epochs. This is so because, prior to the
emerging of an 'Ur' form that encompasses all living and drives towards
form. a rich and multifarious cosmic landscape of living is available to
research; its features can be evoked and copied. Anything prior to that
event is so markedly less clear that it seems right to envision the sphere
of the ultimate original general features of world-reality and of being
live only by a transcendent going back from the event.
The emerging of an 'Ur' draft, an 'Ur' form of life, in the sense of a
field constitutes a special marker in tracing back the development of
living beings because, for the first time, we then encounter something in
the flow of endlessly changing life forms that 'stands still' and also
manages to persist. Let us clarify.
Going from the cosmic biological field towards us, the path leads to
all branches and forms that life has since assumed; going back from there
and beyond, we reach a situation defined by the question of the
relationship of life to consciousness as such, that is in the cosmos.
There is thus an objective intersection showing both the close actual
relation between entities such as 'field' and 'consciousness' on one side
and, on the other side, the actual relation of entities such as 'field'
and (empirically experiential) biological formations. And, as already
mentioned, it constitutes something that divides epochs because, from then
on, there is persistence throughout the changing manifestations that
follow.
We have already pointed out a number of times that the field structure
of living matter in the process of acquiring form ( a process which, if it
were to be explained in physical and chemical terms would require an
explanation that does not simply apply the chemistry involved in the
functional interaction of organs) must be able to persist as agent active
in that living process of assuming form as long as any living thing is
still in the process of developing, i.e., until it has attained its final
form. We have also emphasized something that is not to be understood as
the same thing, namely that everything that is to attain a higher or
highest form in the course of the unfolding of life, must have been there
from the outset, i.e. in the original design of he form. Lastly, we also
pointed out a close connection between the field and the consciousness
factor, at least as far as the original cosmic and biological field
tension and structure are concerned. As we put it then: "the latter
should be seen as the spatial, dynamic expression of that which
consciousness wills".
We now have three assumptions: the property of the field indicating the
direction of the development of matter in its layers and movements, guided
by its impulses; the property of the field implying that the ultimate and
highest form of development was already present initially; the property of
the field as projector of the structure of consciousness. Given these
assumptions, we can move to a more specific description of the conception
which, we believe, offers the most understandable picture of the process
by which living form came into being, not of its reproduction but of how
it came to be. We need hardly point out that a first cosmic dynamic form
of 'Ur' matter cannot have meant individual form in the sense of later
living creatures, though the first contour, which comprised all of life in
the world, brought about something individuated, compared with
unindividuated 'Ur' matter. The principle of individuation was thus
established. However, that 'individual' of cosmic matter carried within
itself the potential for reproduction; the latter had yet to develop a
structure not only for the continuity of its own self but for the
continuity of all living species.
We must now ask, what became of that original design of living, the
dynamic projection in space imaged in consciousness, once living matter
began to be active, in the sense of taking certain directions? What of the
structure itself, once matter filled out its tracks in response to the
impulse to become an organized whole? We can confidently reply: As long as
living matter was in the process of becoming structured, differentiating
itself from the world outside of it at certain contact points, as long as
it was in control of all these separations (nascent conditions for
organisms) from inside, maintained an equilibrium, indeed made that
equilibrium possible (no organism can 'form', differentiate itself unless
all others do so at the same time), so long will that inner structure
tension of a nascent organism remain present and active. One might say
that a field ceases to exist when the substance of life has reached its
intended direction, i.e., once the organism is 'finished'. However, even
that is questionable. We do not intend to pursue this line here.
What if the development leads us to see an originally unified
tension-form in matter, leading to a development of several organisms,
physically separate in space? What of the original design? Does it
disappear? Or, might it divide into several potential beings? It cannot
exist without matter and it can only be thought of as actual within or
between physical structures, physical impulses of direction within or
between sections of matter. Undoubtedly, something is constantly happening
to the tension-form in matter in so far as movement of matter accompanies
it. The tension-form fulfills its function and thereby 'un-tenses' in some
sense, changing. It must, however, as we have said, persist in some way or
in some section so long as there is development of some kind in the
relevant structures.
Now, what if that development takes place astride individuals, extends
across a number of individuals or across a series? 'Within' what matter
can the field then persist? Here we need to keep separate the application
of the concept to a field of the functioning of the system of reproduction
and its application to the actual process of reproduction of living forms.
We are here concerned only with the latter. It must be clear that, as
regards actual production, i.e., where it is not like created from like,
but something unlike created at an earlier stage, we can speak of a
pre-formation in a first organism. This does not apply to the area of pure
reproduction, as already explained above. In terms of the activity of a
field, there is thus no visible difference between the structuring of a
single organism and the structuring of several organisms that are
biologically connected but physically separate. In either case,
development must have proceeded from the form-tension implicit in an
initial organism. The field now wends its way, altering from organism to
organism, from stage to stage; it changes as it unfolds from the implicit
original. We do not propose to enter into the time aspect of the field,
since that is a cosmic phenomenon and cannot simply be equated with the
time structure of something that developed from it later.
Let us now look at the field structure, not as it concerns the sequence
of separate individual forms only, but also in terms of individual forms
in relation to others that exist or come into being concurrently. The
clearest instance of this is the emerging of varying types of structures
that appear in the course of the development of a system of reproduction,
living creatures related to one another biologically and differentiated by
gender. As we have noted, the origin of gender forms that serve the wider
origin of reproduction can only be understood as a division and separation
in space of an originally unified organism. It is not possible to assume
that there always existed a duality or a multiplicity of types or that
there was a 'complementary' development of interrelation in gender
differentiation. Even in the event of the latter, as in the event of
gender differentiated forms that originated from an organism that
possessed the tendency to split, we have to see an originally unified
tension-form in a unified organism, persisting after the emerging of
physically separate, living creatures. It persists in those
reorganizations of types, re-combinations of living matter within a gender
type, determining the physiological relationship of types to one another;
it determines the movement and organisation of matter within organisms.
The causes for this must not be confused with their physical and chemical
reactions. Even when a physical and chemical reaction is present, it will
necessarily be a secondary kind of physical and chemical order of
phenomena. (1)
(1) Incidentally, that is exactly what the much discussed Vitalism
indicates: a subdivision of known and unknown physical and chemical
reactions, where a secondary category would lead into specific functional
directions.
So here, form-tensions are active as between individual organisms
separated in space; the supra-individual field - manifest, for instance,
in gender attraction - persists so long as inter-individual relations
continue. All of this applies only to the occurrence of a reproduction
development, the first appearance, as it were of reproduction in natural
history terms; not the first appearance of multiplying, but the emerging
of a natural process of the reproduction of living beings. The fact that
repetition and cycles are features of the most elementary forms of life
does not yet mean that that repetition assumes a specific form, as does,
for example, sexual multiplying. Repetition has a lesser need of the
impulse of direction i.e., the field potential, than did the earlier
process; the direction impulse is already there in repetition; it was
received in an earlier cycle to which matter had been subject and which
that matter had handed on.
We now come to the most significant stage in our considerations of the
original cosmic field,
the stage of splitting up into myriad individuals, linked to one another
by belonging to a specific species. Necessarily, all species of living
must derive from the first cosmic organism. We shall focus on only one
species, the one we deem entitled to the highest rank: the human species.
True, mankind also divides into countless sub species, but from a cosmic,
biological perspective, there is a similarity that holds for all of them.
We shall limit ourselves, for the sake of simplicity, to a single common
type of phenomenon, the human being.
The subject now is the relationship between the original form-potential
driving the 'Ur' organism and the wealth of single, individual forms
brought into being by the system of reproduction that ensued since, a
relationship that exists concurrently in the rhythm of continuing
generations. The actual 'Ur' organism as such disappears. It has split up.
The development, however, does not stop and so, in its place, we find the
myriads that constitute one generation of mankind. What has become of the
original model of life? That question, as we saw, is mainly relevant when
the driving development alters the genus, the species. In accordance with
the principle: the dynamic of the original form-tension will function as
long as development and new formations continue', we need to ask about the
presence of that tension, e.g within a human group, in order to understand
it as a stage in the process of changing forms that spans the generations.
In every development or happening that has a goal, the end-product is,
in some way, present from the outset. Where, then, is that process and
that end-product now, since it is not yet there, not yet realized and
since it must be present as activating agent? Logically, it should be
looked for in some dynamic combination, present in and among the countless
individuals, the driving impulse for those countless single individuals
that now represent the 'Ur' organism (or rather, one specific aspect of
it) and, in fact, links them to one another. This connection now repaces
the original material and dynamic unity of the 'Ur' organism. What and
where, however, is that driving impulse that exists 'in' and 'among' human
society (or one human society) and to which we can ascribe the ordering of
life?
We need here to insert a consideration bearing on the general principle of
the development of life from a human perspective. Humanity, as distinct
from every other species of life, has a history beyond its natural history
and its seeming end point. It is apparently not subject to a circular,
repeated transformation that it has brought about and which strives after
meaningless goals. History is a societal happening and the transformation
of that societal happening. The meaning of such a history can only be seen
as a process of intensifying human possibilities, a process that stretches
through the world epochs of mankind, with all its twists and backslidings,
dead ends and new openings, i.e., something that the pure biologically
conceived life strives after. Except that, outside of humankind, there is
a limitation, a boundary reached by forms, the organic end-forms that we
witness in natural history, the end-forms of a species beyond which there
is no further development, only a circular progress, a repetition of
something that existed previously. Such is the history-less life of the
animal world and the history that came to a stand still, or perhaps
reached a stand still at the beginning of the history of erect man.
Different is the progress of history of a certain variety of erect man
who, alone, can really be counted as belonging to the human race. Here
there seem to be no bounds to the increasing potential of life, or at
least, we do not know of any such bounds.
Bergson, in his Evolution Creatrice, describes man as the breakthrough
of a wave of life into freedom, whereas every other form of life seems to
have been halted by some boundary. Wherein, then, lies this remarkable
freedom and this boundless increase in life potential - which means, in
some sense, an increase in natural potential and a dominion over matter?
It is based on two features: one, that in man, and in man alone, there is
a development beyond the conclusion of his development in terms of his
natural history, going beyond the rise of the consciousness that he alone
is endowed with, over and above other forms of life. It is through this
lofty consciousness, itself a product of nature, that the progress of
man's natural history, in the wider sense, is seen not to be closed off
and to step over into the actual history of mankind. The second feature is
that the development does not, at least for now, apply to the biological
natural form in the natural history of the human individual, but rather to
the intensifications of life attained through the activity of groups.
Briefly put, the potentials depend on two factors: consciousness and the
handling of the consequences of group capacity.
Progress beyond the current stage of the development of man does not
take place via the form of the individual, but via the group form. We need
to take into account the fact of an actual ability to connect between the
individual and a living whole that is more than an individual, a group
organism that is not yet in existence (whatever sociologists may say) or,
if it is, then only in a fragmentary and shadowy way, but which can only
be brought about with the help of that higher consciousness; also the
application of a supra-individual factor of energy needed to achieve an
intensification of life. These are determining factors in the history of
man and in the on-going, open-ended progress of his natural history, in
the wider sense.
We now realize that these two factors, consciousness and group are
basically one and the same. Man's conscious awareness of the process of
conceptual thinking and of language seems to nothing other than that
particular reality that binds individuals together, not only in a
metaphysical or spiritual sense but, literally, in accordance with the
physiological laws of life. In the single human being consciousness is
something supra-individual. It is not, or not only the sub-conscious (as
Jung said) that is collective. The conscious state of a single individual
can be understood as a mass of threads and filaments, as it were, coming
from the individual and going out in every direction. They are conditioned
to connect, or rather to merge with the threads coming from other
individual human beings, so that each individual in a group appears as if
embedded in a network of which he forms the kernel. The network is the
'group consciousness'. It is the cultural consciousness of a group and it
is already collective in nature in the individual. It is a connection even
while it still belongs to the environment of a single individual. We do
not propose to enter into the question whether and in what quantity
consciousness needs to be allotted to the individual alone. Suffice it to
say that, from a biological collective point of view, consciousness is a
bond linking individuals, a sum of umbilical cords that still belong to
each individual. Its function is partly intentional, but in large part
unintentional. Consequently, many of these incipient links between
individuals are inadequate or faulty or not connected; they may atrophy or
never develop. This is not just an 'image' that applies to the extent that
consciousness has a biological group significance: Spirit is a group
medium in accordance with the laws of nature that govern life. The
consciousness of a group literally regulates mutual relationships and the
spatial relation of location. It, or rather the consciousness of the
participants, determine the arrangement of the group. The significance of
consciousness in terms of awareness and the content of knowledge are part
of a different question. In both cases, however, consciousness is an
'intermediate' reality, a given 'between' other things given.
We can see consciousness, or the consciousness of a connected plurality
in one generation as the means to develop an intensification of life in
the sense described above; that it can create the atmosphere that impels
constant modifications in cosmic humanity, in order to realize goals so
far not attained. We can also see the sphere of consciousness that
originated in the 'Ur' organism and co-exists in individuals as the
manifestation of the tension-field that has wandered through time ever
since the emergence of the original unit organism. This provides an answer
to our questions, what became of the tension-field that had steered living
matter, how was it transformed after it had initiated the first living
organism, how, then, on the basis of the principium individuationis to
which it owes is existence and its identity, did this cosmic creation,
this comprehensive organism, split into a mass of individuals.
We assume that all the parts of the 'Ur' tension-field that were
transformed into existing forms of life, were un-tensed ,i.e., disappeared
inasmuch a the 'Ur' organisms disappeared; we see before us their distant
descendents, transformed into thousands of living forms. Wherever a
reproductive development is barred and only a cyclical development is
available, the empirically observable process of seeds unfolding to fully
developed organisms will prevail time and again. There is no need to refer
here to the cosmic field-potential, except to mention the connection,
namely that field phenomena of reproduction must naturally have originated
in the (re)productive form-tension. In this context, we can view these as
having fulfilled their function for every form of life - with the
exception of the human species, which is still in an on-going process of
productive development, not, at least not for now, in terms of its
individual organism form, but in terms of the laws of plurality life. The
form-dynamic in the creative, cosmic organism is effective in the mass of
its human descendents as consciousness between individuals and that is the
path of further development that all of humanity takes.
As far as humanity is concerned, consciousness in mankind and in its
sub-entities constitute the current state of the dynamic 'Ur' draft.
The 'Ur' form-tension, in the form of consciousness of nations,
cultures, control of knowledge and of matter, wanders in this way through
the generations of mankind to an unknown end-point of its potential
development.
In order to have a proper understanding of the developing and current
relation between the cosmic and the empiric experiential in terms of
empiric experiential time and in terms of empiric cosmic time, we need to
keep in mind a number of points: The 'Ur' form-tension of living world
matter that circumscribed 'humanity' within a unitary form still persists
in a way. 'Ur' matter has adapted to the 'Ur' organism unit that
represents humanity and has, itself, disappeared. Its place has been taken
by the countless individual organisms that have appeared since the 'Ur'
time of the cosmos and are likely to appear in the foreseeable future. The
form-tension that led to the 'Ur' organism as also to its disposition to
produce and reproduce and to the multiple splittings, continues to be
active. Apart from its connection to the emerging individual biological
fields of reproduction from the dynamic 'Ur' form, consciousness, which
links together the plurality of human groups and ultimately all of
humanity, is the format in which the 'Ur' form-tension surfaces and thus
becomes active now and it will continue as long as there continues to be a
development. The consciousness of the individual must here be seen as a
biological factor, in so far as it is needed for action and for the
motivation of activities that are only possible in or by means of a
community (even the consumption of food depends on a distribution of
labour).
'Ur' form-tension is thus a supra-individual field, individual in the
sense of an empirically experienced individual. On the other hand, 'Ur'
form-tension (as impulse to movement) is the first projection that affects
world matter, a first, consciousness-like 'stirring towards humankind';
unhindered by anything, it realizes every possible form in matter, i.e.,
in the existential possibilities of a field. That potential of matter
extends endlessly far beyond that which humanity up to the present time
can dominate in terms of biological matter, far beyond that which it has
reached through conscious planning in terms of capacity of life and
control over matter.
That which is realized as form begins in the lowest state of
consciousness and is impelled towards realization, i.e., towards a
development in every generation of mankind. Here, as everywhere, the
beginning that follows on the form-tension is the goal of the physical
development. We, the human species, see this in the first instance as a
future development, a multiple life potential or, if you will, a multiple
organism.
Human consciousness that is based on a plurality reaches into the
empirical and experiential. It is an indication, a remnant which
represents an originally literal form dynamic and organic unit, the
original embodiment of which, a germ disposition, has long disappeared,
while its dynamic aspect persists. It manifests itself, as we have said,
in the consciousness of man.
Objections may be raised to the view of a 'single' consciousness of
man, a real entity that does not necessarily consist only of many
individual states of consciousness that could not be connected to a
consciousness of groups or even of mankind. It should be pointed out that
the alternative, individual/collective does not necessarily apply only
between individuals, but obtains just as much within the consciousness of
a single individual. It depends whether one understands individual
consciousness as part of a particular body or whether one takes into
consideration the fact that countless particular bodies exist at the same
time. We do not propose to enter into the question here. We shall simply
state our view, namely that whatever consciousness is attributed to a
single body, there will always remain part of his individual consciousness
that is not, as it were, his private possession; it is, literally, the
consciousness of a plurality, even though it is manifest as connected to
an individual body.
Spheres of consciousness (the individual, small collectives, gender,
family, local and occupational groups) are, or certainly can be, distinct
within a single consciousness. We need to insert here that, exceptionally,
an individual consciousness can turn out to be the consciousness of
mankind - not that humanity is its content, something that is frequently
the case, but that it functions as the consciousness of mankind. Such
cases are restricted to individual forerunners of some particular
significant development. To speak of a consciousness of mankind becomes
even more clearly justified where there is a real commonality of effort,
contributions that can be assembled and added to. Then there is no doubt
that a collective works as a unit. What we can say is that in the
consciousness of every generation there appears something of the original
form-dynamic; it is both the beginning and the end-goal of man, that which
it was determined that he should become. There is a fluid infrastructure,
the purpose of which is to allow the life of mankind to rise to the
greatest possible heights.
However, when we say that the form-dynamic of the human origin appears
in the consciousness of man, we do not mean to say that it is now or that
it has become that consciousness. Consciousness simply represents the way
by which the earliest and lowest form of driving impulse towards the
development of the human being has come 'to the surface'. That impulse is
essentially to be understood as a concept of a given in life rather than
as a given of consciousness. In this context, the function of
consciousness must be seen as an index, an organ in the processes of
living, most of which do not occur in consciousness; it must be seen as
the ongoing driving dynamic of the origin which, one might say, has not
become part of empirically experiential time; it has its own time-frame.
To a large extent, that time-frame compares with the process of
anticipation of developments seen in the form-tension, in that there is a
potential 'storing' of a boundless wealth of change(in a time scale),
actually containing every phase of human development. Much as the
reproductive field of an individual organism, it contains all the
potential phases of development; or, better, it contains the structural
answer to and also a selection of all form possibilities, in accordance
with the laws of nature and the multifaceted substances of matter, in a
series and from a given perspective, namely that of the end-form.
Time is, in a sense, determined by the rhythm of change; the time of
consciousness is thus dependent on the biological time-frame, which is
itself provided by the duration of the existence of an organism, the
wealth of experience, the stage in the organism, which time allocates
internally between the limit points of that organism's existence; - thus
time for man is not measured in the same way as it is for mammals, say, or
for insects. Consequently, we need to accord a specific time frame to the
biological facts of a structural field that comprises, so to speak, the
entirety of mankind. Let me leave this aside.
Consciousness, in its self-conscious sphere, is only a very incomplete
reflection of life's events. i.e., it only offers a fraction of the total
dynamic out of which it arises. It is only this fraction that constitutes
the consciousness of any generation of mankind. The human wave, being a
cosmic biological phenomenon, necessarily contains the form-dynamic of the
entirety of mankind from the beginning to its distant development, bearing
in mind that the factors here entail creative production, i.e. a
development that does not simply mean reproduction.
Admittedly, we only 'know' about that function through our
consciousness, in the sense that we become conscious of biological needs,
impulses of the will in the human order of things and its control of
matter: aims, ideas, the experience of catastrophes, etc. However, that
awareness is highly defective because the means and ends go well beyond
the confines of consciousness within one human generation. Only the
'relevant' stage can be brought into consciousness or even into the
reality of human existence, and even then only with many gaps and clumsy
stops and starts. Our consciousness is the only access that we have to the
form-dynamic. That does not prevent it from revealing itself as a
manifestation of life, which it is; the form-dynamic, however, goes way
beyond just becoming conscious; it presents itself not as an unconscious
but as a mis -conscious, a mis- interpreted manifestation, interpreted as
something else.
We need to explain the term 'mis-interpretation'. That which penetrates
into consciousness consists of the reflections of life's happenings, with
urges that follow the indicators of desirable and undesirable sensations,
in specific directions, in the conscious behaviour of individuals. The
indicators are not unequivocal. The same line that evokes a desirable
reaction in consciousness with a positive response, will frequently - on
account of subsequent events or complications arising from other
activities in life - turn into undesirable sensations and, as such, become
unwanted. The confusion created by these indicators is nearly
impenetrable. Human behaviour tries to balance matters with endless, ever
new attempts to arrive at an order of things that is bearable overall and
more or less manageable, even though it entails accepting a mass of
seemingly unsolvable catastrophes and apparently unavoidable suffering,
all opposing the will to live.
All of this, all of the 'evil' in the human world, penetrates
consciousness in thousands of ways. However, just like physical pain, it
directs us to the sick part of an organism, but it does not tell us
anything about any of life's processes or about the scientific approach to
specific areas of an organism's functions - those being subconscious.
Likewise, no evil in the human world tells us anything about the dynamic
structure of human life, nor anything about that form-tension that drives
man towards the end of a development, towards a reality free from evil or
one where it is minimized. Every evil creates a collision within human
matter, its myriad parts constantly alternating between division and
progression; its movement is away from the original form-tension because
of the specific laws determining matter or because it is on a course that
results from following previous, faulty directions. The
desirable/undesirable orienting here proves to be highly inadequate. Only
a conscious, comprehensive evaluation of the desirable/undesirable
indicators can show the potentially true structural line that is properly
suited to the cosmic form-tension of humankind.
Let us, then, present mankind as a cosmic organism in the process of
development, with constantly modifying parts. It should not be seen in
terms of quantity, all of its individuals. The 'field' is the dynamic
progression that appears in consciousness only dimly through thousands of
aspects of suffering; also, of course, through desires as well as a
relative being free from suffering and, lastly, through the questioning
and interpreting of bold, really unrestrained imaged wishes. On the whole,
the cosmic image of the real form-tension and structuring of humanity is
present and active in every generation of man. However, it presents itself
to a generation as a mosaic of countless cases of things desirable and
undesirable going in every direction; each is concerned with its own aims
and objectives and from these can be traced more or less isolated lines of
causality, without these ever coming near to the last root, the structure
of human life in its cosmic setting, i.e., without the indicators of
form-structure ever being properly understood. That is why we termed the
reflections in consciousness of the tension-form of humanity a mis
interpretation. We must now correct this and say: a mis interpretation
only in the higher sense, measured in terms of ultimate, potentially
knowable reality. Notwithstanding, the structure and direction of the real
design of the true 'man' or 'humanity' are largely absent from
consciousness; vast epochs of the world that are yet to complete the
stages of development are not yet 'due' and are not present in terms
either desirable or undesirable; they are simply not documented, although
they are as real as the potential end stage of a development is in the
initial stage.
The form-tension structure of 'man', thus, does not resemble the
Platonic Idea of man at all' It is not a one time man, either at the
beginning or at the end. Rather, it is a given order so extensive and
complex that throughout its entire existence only spare fragments and
shadowy indicators of the construing task of perceptive consciousness ever
become manifest. To clarify this, one might say the following: We
understood inorganic nature from the properties and behaviour of inanimate
matter, which we also understood as providing the basic structural
elements suited to life and embodying life; we saw the properties and
relationships being thrown helter skelter in an endless 'puzzle' of parts
which, were they to be set correctly, would signify life. Similarly, we
can understand being live as applied to the actual condition of the human
form of life as an endless muddle of constituent elements, its capacities
and individual organisms in relation to the form-tension of the intended
order for mankind.
We might say that that which man really is and can become is related to
that which he is in empirical experiential terms just as the inanimate
relates to the animate. We need to add, however, that that which is
literally inanimate was brought into being for the sake of the animate,
whereas the animate, which has not attained its highest potential, does
seek to transform itself and to attain that potential.
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