Creating A Re-embodied World
We have lived through epochs of technological development that have sought to solve the technical problem of human survival by creating technologies that mirror and extend the power of the human mind and body. However, in so doing, we have become disembodied from our mind and body, turning it into a problem to be fixed. We have created an economy based on this disembodiment and are now living in a disembodied society. This is having vastly detrimental effects on the health of our mind and body.
The body-mind vehicle is the temple by which we navigate the universe. Its design is nothing short of a miracle. By creating a disembodied world, we lose the very mechanism by which joy, wholeness, and life-affirming qualities can be expressed. The body-mind vehicle is programmed to survive based on three principles. The first is healthy physical nourishment. The second is healthy psychological nourishment. The third is healthy transcendental nourishment (context beyond the physical and intellectual context of the body-mind). This is a top-down process. Ultimately, healthy physical and psychological nourishment can only be achieved by healthy transcendental nourishment. Without this, the tendency will be to materialise the human mind-body, which is the fundamental cause of this disembodiment. Only when healthy transcendental nourishment is attained will the meaning of the human mind-body be dematerialised and reintegrated into the whole, leading to a fundamental re-embodiment and social and economic process that reflects this.
Each body-mind is free to define what healthy transcendental nourishment means. However, what we can observe is that for many, this transcendental nourishment (beyond the immediate body-mind) only extends to the transcendental context of physical health, or family and community. Therefore, it is only partially transcendental. In other words, it is transcendental in terms of the physical and psychological functions of the human mind-body. However, a more fundamental transcendental context has been the context of spirituality, which places the human body-mind vehicle in the context of a cosmic context. Even here, there has been a tendency to try and anthropomorphise this spiritual context by portraying it in human terms and the context of a human story. So, yet again, this is only a partial transcendental context that does not entirely escape the tendency to impose a bottom-up view on existence, leading to the dualising of the transcendental realm into good and evil and the personification of God.
However, at the heart of all spiritual teachings has been the direct spiritual revelation of oneness in which the true nature of the mind-body is realised to be beyond the mind-body as a conscious reality that is the single source of all things. Here, we reconnect with the fundamental wholeness of our being, and we can reinterpret our body-mind vehicle as being an expression of this wholeness through which we enjoy this wholeness. Only here do we find the proper healthy transcendental nourishment that our body-mind vehicle has been seeking all along, where it is relieved of the pressure of trying to organise existence in its terms by anthropomorphising it somehow and can let go to a higher dimension of innate wholeness. In this, it finds the peace and decontraction that allows its physical and psychological capacities to function healthily because the fearful need for perfectionism is relieved as it is understood that the mortality of the mind and body is not a material problem to be fixed in order to be whole. For this reason, the ultimate solution to the crisis of disembodiment is the realisation of transcendental oneness from which context we can welcome the body-mind back into our lives and become re-embodied and create an economy and society based on this.
Love,
Freyja
