“'Half God, half beast,' the princess Valeria
once described him, without suspecting
that the phrase describes not merely Bellarion,
but Man."

"Bellarion" by Rafael Sabatini *

"The Philosophy of the GOOD" has shown that the self is the One. It is the One because it is all there is. It is both the source and viewpoint of all knowledge, and the first or primary cause from which all cause and effect emerges. At the same time, this One can only express itself through the Many. The Many are expressed through the individualistic viewpoint that the body imposes on the One. This individualistic viewpoint comes about through the effect of what I have termed the “cumulative survival instinct”. Thus the personality and individual identity 1 emerge to clothe the One in the guise of one of the Many, and create a reality that is alienated from all of the other Many it perceives. This has the effect of losing the One entirely.

But the reality of each of the Many is shown the way back to the One through the intuition. It imposes on the individual self the viewpoint of the One through the force of love. The intuition is a throwback to the infinite or unbound, a concept we can only know intuitively since our realities are forever bound through the finite reality we experience in time. All aspects of the ‘individual’ are ‘bounded’, because they can only exist in time, space and causation. But the intuition can transcend the modalities, and their ‘boundedness’. The intuition harkens back to what others have called the ‘abstract’ or “primary sensations”, or what I have termed the “ continuum of the Gestalt”. This continuum is the entirely unique part of the Gestalt that is separate from the ‘self’ part. It is the ‘facts’ upon which rationality or reason can work to create a symbolism that can be communicated.

The intuition shows us the interconnectivity of the many individual worlds within the viewpoint of the One. This interconnectivity resides in the love force which all of the Many possess. It makes us ‘feel’ that we are each a part of each other, and that ‘something’ beyond us brings us together. It is the ‘need’ inside all of us to be one. All religion originates right there, in this basic and all powerful ‘intuitive’ need to be one with all others. This interconnectivity is the context of the human heart. Just as all meaning must emerge within a context that frames it, and connects it to a viewpoint that encompasses it, so this interconnectivity is the context through which the meaning of life emerges. The One depends on the Many, and the Many on the One. The One takes its form from the Many, but the Many, in turn, take their meaning and direction from the One. Thus the two sides of humanity, the intuitive and the rational, are reconciled within the individual into its purpose and form.

As a result of all of this, the mind-body duality, which Descartes previewed, takes on a different perspective. Body is the expression or ‘form’ of mind, while mind is the purpose residing within “what is”. Each form, in the guise of a reality of one of the many realities experienced, supports the overall purpose found in the one mind. Why only ‘one’ mind 2 ? Because, in truth, that is all we can ever know; although the illusion of other minds is constantly dogging us, we can know, for certain, only one of these, our own; all others can only be inferred (and therefore only hypothesized), never known firsthand. But we do know them, firsthand, in a way; since we know ourselves, we also know them. They are as much a part of us as we are; and in hurting them, we injure ourselves, for we counter the purpose of the one mind.

In performing harm to others we injure ourselves, for they are a part of our reality, and a part of all of the other ‘many’ realities that make up the one reality we individually experience. All of these realities are individually experienced by that ‘one’ mind at some point in the life it will live to express itself through. So all the many realities will eventually be our own reality at some point, since there is only one mind to experience them. That one mind is the purpose for all the realities; it is through creating a harmony in and through the many realities that that purpose is fulfilled. So the definition of the ‘good’ given by the ancients is correct: it is that through which a human finds harmony within himself, and between himself and the universe. The purpose of life is to create this harmony, by finding the good in each of us, and bringing the many into harmony through it. It is this same interconnectivity we have mentioned above. The interconnectivity that the Christ drove home in the symbolic death he suffered to bring all humanity together; and His resurrection in each of us. We are thus all of equal worth, and all of equal standing, since we are all both the perpetrators and the recipients of our own, and all other actions. Harm to one is harm to all, since we are, in effect, each other at some point. Therefore life is a search for harmony, and only through the continual striving for this, will we finally eliminate the evil that the illusion of separation causes. For evil resides only in this: the illusion of a reality bound only to the self. The struggle in all of us to wrench the self from us, is the battle to eradicate all evil from the world, and its weapon is love.

That is why justice is not found in vindictiveness, but only in deterrence; the deterrence to harm others; for justice for one, eventually is justice for all. And the purpose of justice is eventually the creation of harmony and unity, the purpose of the One.

Just as our individual realities can only be understood through the medium of abstraction, and rationality through symbolism, yet are pervaded with an underlying interconnectivity that makes fate an integral part of the whole 3 , so too, the final purpose of life can be known only superficially through the self, and not until the underlying interconnectivity of all lives is appreciated, can the true purpose of existence be found. That purpose is the harmony that the good in each of us creates for all of us through love.

Humanity must use both sides of itself, the intuitive and the rational, to find the harmony it has so long pursued. But just as fate is a part of Nature which we cannot escape, so the road to this harmony must take the road of mistakes and hurt, which are the hallmarks of human learning. As the great Romantic writer Sabatini states above, in his novel of the Condottero, Bellarion “the fortunate”, man is both God and beast; taming the beast is never easy, but anything is possible for a God.


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* "Bellarion" by Rafael Sabatini, "The Writings of Rafael Sabatini" vol. XXI, Houghton Mifflin Company, The Riverside Press, Cambridge, 1926.

1 This ‘identity’ ceases at death; but there is always another reality that is “given the focus” so that perception is in essence ‘eternal’. This is what religionists call the ‘soul’. The self is a physical structure built on top of this ‘soul’ which we can term the ‘will’. It is a composite of finite and infinite elements. The soul, as I view it, does not contain the identity, which dies with the body. Are we accountable for ‘sins’ incurred by the identity? Only indirectly, in as far as these sins may come back to haunt us in other lives. The interconnectivity I speak of makes all accountable to each other, and makes us all a part of every other life. Accountability is something we all share together.

2 ‘Mind’ here is meant as a process not tied to the body, per se, but as a deeper stratum of perception. What is behind the will.

3 We can never abstract enough to find out where the uncertainty of fate lies; for it ultimately lies in ourselves and our ability to create a harmonious world for ourselves.



Originally Published:

December 24, 2009


January 1, 2014