France English Português Contactez nous

facebook petite icone bleue
twitter petite icone
flux rss, icone : aller à la page d'accueil

The perception of things.

Ordinary and ecstatic conscience

Chéri Samba, artiste peintre contemporain, République démocratique du CongoThe union between God and the man

This court which the man smells in him is conscience.Kant

Small summary of the teoretical bases of our philosophy.
The previous chapters drove us to these some conclusions:
1. There is a creative principle at the origin of the world.
2. Il existe un principe créateur à l'origine du monde.
For the scientists, it is about a field of virtual particles, or about a quantum space. For the believers, it is about thedivine.
4. The evolution of the humanity has a sense and a direction. Its uninterrupted progress draws our kind away towards its spiritual perfection. In other words, towards wisdom, ecstasy, awakening, beatitude, nirvana; it doesn't much matter the name which is given him.
6. The man can merge with creative principle. Ecstatic experience allows to establish a direct junction between the intimate nature of God and its creatures. This union becomes a reality in mind.
The various movements of mind.
Ecstasy is one of the different possible combinations of the cerebral organisation. Every state of consciousness corresponds to a particular neural combination. Desire to his. Analysis, commiseration, reflexion, memorisation have them and ecstasy also has its connectique own. In this chapter, we will try to understand these various cerebral organisations.

Various states of perception

Homme dans éprouvetteConscience and its levels

"Conscience is the voice of soul, passions are the voice of the body". Jean-Jacques Rousseau
The individual can put down his conscience on his environment or on other people at different levels. These levels correspond to different zones of cerebral speeding up. According to the solicited neurons, our conscience of things varies in depth and in aspect. She stretches of phantasm to tell the truth.
For the clock for example, one hour is one o'clock. But for the man, the hour contracts or retracts according to its state of mind. One hour has no same intensity if it is attached to pleasure or to suffering.
Is there anything out of me?
According to current knowledge, between birth and death, we have access only to the single reality. The reality generated by the permanent flux of our brain. In other words, all that we see, feel or imagine is necessarily true since it is the only reality possible*.
* even the phantasms with that sometimes we delude ourselves..
But if we consider to be truth the external world, things change. If «out of one» reality am real, then the truth and, leave our interiority. She is not willy-nilly true any more. Our perception of the world for example, differs from that of a fly, from a chimpanzee or from a tree. My conception of the reality of material is not that of physicists. My perception of things differs from that of other people. I do not feel the same things facing the same events. We have no same past. We are not put down in the same place.
We can therefore differentiate already two types of conscience. Intimate conscience and external conscience. Realities lived by the individual, and reality of «general human conscience» *.

* individual look and «phénoménologique look» in a way.

Intimate conscience

Jean Marc Tonizzo revoit DuchampThe rise of conscience

According to our philos ophy, the humanity evolves towards wisdom and ecstasy. The human society heads for full conscience and awakening.
The biggest part of our reflexion will turn therefore around these subjects.
Evolution of conscience
Our various states of conscience, are more or less simple or more or less composed. There is a difference of conscience for example, between spontaneous anger and programmed revenge. Between the malicious person and the benevolent.
The example of the library
Let us imagine us sat at a working table in our favourite library. Around us, about twenty other users attend to their occupations. For the majority of the persons, this place is: «gentle, calm, silent, meditating».
If there was a human collective consciousness, that's how it would qualify this place.
But we can have an evaluation different from this space. Our intimate conscience could radically differ from this collective norm.
For example, if I am in love with the librarian, my feeling of the place will differ. He will become rich probably of a nonexistent dimension of desire in the «norm of conscience».
Conversely, if I arrive in this place in a state of existential panic, my feeling risks being reversed.
The progress of conscience
On a more general plan, my conscience of other users will advance according to my interest for them.
Diffuse, superficial, light and ghostly conscience of existence if I am particularly concentrated on my work. Other people then, will draw no particular attention of my part. I will receive well the existence of other persons near me. I will smell them to turn over a new leaf, to get up and to sit down, but I will arrest this existence as a background noise. As a kind of light ambience agreeing perfectly with my job.
Attentive conscience if, less invested by my task I am more interested by my colleagues of instant. Attentive conscience if I am curious for gestures, for paces, for behaviours. In that case, this "other people" will have more importance in my mind. I will see either silhouettes, but of human beings of whom I will feel the similar.
Wishing conscience. So now, I "flash" on a person of the room, my interest is going to be naturally focused on her. Suddenly, obsession is going to minimise others other people. She will also minimise the importance of my job and the beauty of the place. My conscience is instinctively going to head for this other people. My look is going to become attached to its sensuality, in his/her opinion, in its body. He is going to watch for the interest which this person to my person could grant.

Under the influence of thrilling passion I am going to receive the persons and the places differently. The world is going to seem to me delighted whatever are the space and people. The feelings of my body are going also to change. Practically put out in the state of intellectual concentration they occupy a big place under the thrill of desire.

The example of the lion

Let us take as another model.Let us picture ourselves in the presence of a lion under several representations.
• Mémorielle presence (I make an effort to imagine a lion)

• Conceptual presence (I study a work concerning the life of the lions).

• Real presence next to a handler, (I fondle an old tamed lion).

• Real presence (I notice an obviously ill-treated lion, behind the grids of a zoo).

• Imaginary presence (in my dream, I see a lion).

• And finally, natural presence. I am in full savannah, the only and unprotected, a lion goes up to me.

In each of these experiments, my conscience of the animal will differ.
Vague and escaped conscience if I do a job of memory to imagine the picture of a lion.

Intellectual and scientific conscience if I study the social organisation and the behaviours of the animal.

Conscience enriched with a tender dimension if a handler allows me to fondle without danger this wild animal. My conscience will intuitively try then to establish an emotional relation with this lion.

Moral conscience if the animal is ill-treated. My conscience will develop a feeling of uprising towards the zoo torturer.

And conscience of survival in the savannah facing a menacing lion. At this instant, empathy, fascination, interest, cultural or artistic disappear from mind. The conscience of instant will be primitive. She will sum up this lion in the simple status of danger..
The conscience of Blandine
And finally, there is the conscience of the ecstatic (but it is there about a point of view to be got from the light). «Under ecstasy» my conscience of a lion, even threatening will have quite other dimension (the ecstatic state, is a state of absolute love towards any thing).
The ecstasy indeed, acts on the man as on the animal.
• she allows to the man to accept any things (including that to be devoured by a lion).

• she allows the animal (if he feels an individual in ecstasy) to stop any vague desire. It is there of course about a theoretical point of view.

A progressive conscience
In conclusion, our field of conscience is stretchy. He goes of inventive conscience to ecstatic conscience. The awakening of our conscience begins with the vague and superficial feeling of things noticed in a vague way. She includes the spontaneous conscience declining our desires, our fright, our hopes. She evolves towards the analytical and psychological conscience of a thing definite and studied. She heaves itself finally on moral conscience to bloom in the conscience of ecstasy in contemplation.

Subjective conscience

Piero Manzoni le socle du mondeThe perception of conscious subject

A good conscience is the eye of God (Russian proverb)

In all positions exceptthe ecstatic state, the perception of the individual is subjective. The perception of things depends on character and on intimate story of each. For example a fisherman of whales and an activist of Greenpeace will have a conscience different from Cetaceas. "Ordinary" conscience varies according to several things. She depends on mood and on intention of instant.
Of subject
According to terminology of Maine of Biran, subject it is the individual acting voluntarily on himself and on the world. The individual driven by intentions, desires, wills, affects, concerns, feelings. All various levels of «ordinary perception» are constructed by subject
Every level of conscience is worked out by an armory of mental faculties. In this armory perception, feeling, memory, feelings, reasoning etc are found. This supply of faculties pushes the man to action (constructor, destroyer, "positive ", "negative").

Objective conscience

Edvard Munch 1863 - 1944,  peintre expressionniste norvégienConscience trans human

Joy, ecstasy, awakening

• Subjective conscience is variable.

• Ecstatic conscience is invariable.

Ecstasy is the highest degree of mind. It is a state of absolute psychical balance. A linear, empty state of mind of intentionnalitéand judgement. He is absolutely invariable speaking émotionnellement.
This transcendental state procreates the single physical and psychical feeling. A feeling of intense joy. A feeling of absolute and invariable love towards oneself, other people and things.
Objective conscience and ecstasy
Ecstatic conscience radically differs from ordinary conscience. She does not use the same cerebral routes. In the state of ecstasy, the individual is unaware of zones relating to "me", to subject. Layers relating to ego, to personality, to character, are put out. In other words in ecstasy, we are not any more dealing with a subjective conscience but with an objective conscience. A conscience which auto-emanates, who auto-suffers. It is not any more "me" as subject, that is aware of things. It is the Conscience in me which is on the wavelength of things.
Identity indoors and outside
Ecstasy deactivates the zones of impulses, of desire, of projection, of memories and of intention. He remains then a kind of layer meadow-reptilienne. The cerebral layer where are formed senses in its natural state.

See, smell, intend, snack, to walk, in short bases for contemplation. From this state, a feeling of absolute ease results. A feeling of joy and of intense love towards all things. conscience
The feelings of love felt in the ecstatic state are retranscribed outside the person. The blissfully happy expresses finally all that he feels. As he feels love only, he emanates only this love. There are not masks. No played role. The conscience in state of ecstasy is identical indoors and outside. That is why we can say about ecstatic conscience that it is "objective".
Of ordinary conscience
The ordinary conscience on the contrary, conceals the biggest part of its feelings. The organisation of the society, makes it protect itself suchlike. The biggest part of impulses, desires, intentions, rest at heart. It is the ordinary game of existence. On the other hand, facing the world, ordinary conscience varies from an individual to the other one. Our conscience is not identical facing a picture of Van Gogh, a tree or a person. In other words, ordinary conscience is subjective. It is entirely representative of subject.

Ecstatic conscience

Incarnate initial conscience

In the state of ecstasy, conscience is perfectly basic. It is a conscience in the biological sense of term. A kind of initial conscience given with every human body. She is devoid of feature of personality. She is without subjective vision, without individuality, without personal interpretation. It is the conscience of the Human being (physiologically eloquent) but emptied of his personality. Emptied of all foundations of the legal, legal, intellectual entity.
Also empty his tendencies and his impulses, in short, of his"Primatitude".
That is why the ecstatic represents absolutely no more danger.
All in all, ecstasy returns the perfectly inoffensive individual.



William Shakespeare, poète, dramaturge et acteur anglais 1564 - 1616.

Qui masque ses fautes se voit, en fin de compte, démasquer par sa conscience.

William Shakespeare