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Rene' Schwaller de Lubixz And The Intelligence of the Heart

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Bianca
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« on: November 12, 2007, 06:41:41 pm »








Functional Consciousness


Schwaller believed Luxor was a kind of living organism, a colossal compendium of esoteric truth, whose every detail, from its total design down to its very materials, voiced one central revelation: that Conscious Man was the goal of cosmic evolution. "Each individual type in Nature is a stage in the cosmic embryology which culminates in man," he wrote. Different species, Schwaller believed, developed various "functions"—what the Egyptians called "Neters" and we translate as "gods"--which have their apotheosis and integration in Conscious Man.

The essence of Schwaller's evolutionism has to do with what he calls "functional consciousness," an idea we can benefit from understanding, regardless of our opinions of elites or theocracies. And although Schwaller developed his ideas about functional consciousness in an Egyptian context, that context is ultimately not necessary. The essence of those ideas goes back to Bergson and intuition. Needless to say, Schwaller took this basic insight and, with his Egyptian revelations, developed an original, powerful, and imaginatively thrilling symbolic system.

"Functional consciousness" is a way of knowing reality from the inside. Schwaller believed ancient Egypt was based on this inner knowing, very unlike our own outer-oriented one. The ancient Egyptians, he argued, were aware of the limitations of purely cerebral consciousness, the Set mind that "granulates" experience into fragments of time and space and is behind our increasing abuse of nature and of each other. Granulated experience produces our familiar world of disconnected things, each a kind of "island reality." From this perspective, when I look at the world, I see a foreign, alien landscape, which I can know only by taking it apart and analyzing it. As the poet Wordsworth wrote, "We murder to dissect."

But as Schwaller wrote in Nature Word (134), "The Universe is wholly activity." There is another way of knowing, one very similar to Taoist forms of perception, which can heal the ruptures of cerebral consciousness, without recourse to dubious ideas of elites or theocracies. In a section called "The Way" (135), Schwaller advises us to "leave all dialectic behind and follow the path of the Powers." Poetically, he continues by calling on us to

Tumble with the rock which falls from the mountain.
Seek light and rejoice with the rosebud about to open:
. . .
labor with the parsimonious ant;
gather honey with the bee;
expand in space with the ripening fruit.

All of those injunctions are classic examples of the kind of "knowing from the inside" that Bergson had in mind in his talk on intuition. In this way, we participate with the world, rather than hold it at arm's length, objectifying it, as modern science is prone to do. With recent developments in genetics, this "objectification" is now dangerously focused on ourselves.

My aim is not to reduce Schwaller's remarkable achievement to a simple variation on Bergson. Understanding what "functional consciousness" is and developing methods of achieving it are two different things. Schwaller's immense work on an entire civilization devoted to "inner knowing" entails ways of reaching this deeper perception, and we would be wrong to ignore it. But I think it's important to bring the essence of Schwaller's thought to an audience possibly put off by his talk of elites. The "intelligence of the heart" may be difficult to acquire, but it is something we and the whole world—not only a select group of enlightened theocrats— can benefit from by experiencing. In the long run, Schwaller himself understood this. "To be of the Elite," he wrote (Nature Word 102), "is to want to give and to be able to give . . . to draw on the inexhaustible source and give this food to those who are hungry and thirsty." With his study of ancient Egypt, this is a truth Schwaller de Lubicz took to heart.
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Your mind understands what you have been taught; your heart what is true.


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