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Relations are being's nature

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All beings are relationships between other beings and these ones are also relationships, ad..., so we cannot speak of a being in itself or, apart from this whole process, as each one implies other levels and the relational realities they raise.

Relationships are just dynamics in space that combine into new dynamics. This is what we are, that is, this whole evolutionary history of universal relations, being continually recreated at different levels of space and mobilized in the ways we relate to each other.

Each “thing” has a meaning that depends on how we relate to it. Therefore, as we become aware of some aspects that structure the relationship, it can evolve, allowing us to understand the “thing” in a different way.

In conscious terms the relationship remains our nature and we cannot leave this reality, but only regulate it. Considering myself out of the relationship is just a way of relating that does not realize its particularity. When we become aware of what is happening in the relationship, it evolves, as does the meaning of the moment. Being aware is a kind of reflection of certain characteristics in a mirror that leads to a spontaneous regulation of the relationship and the meaning.

Thus, we would say that the relationship is a spontaneous reflexive/creative process, which allows for all kinds of adaptations. If you are tightening a screw with the wrong screwdriver or mishandling the right one, distracted, irritated, inexperienced, etc. the relationship is not appropriate but, realizing these peculiarities, it quickly adapts. Small common adaptations imply changes in meaning and behavior that lead to momentary changes in the multiple levels that constitute us and more perennial ones linked to knowledge of realities as they are, to trust, etc.


The reflective/creative process always has the nature of insight, as it shows certain characteristics of the relationship, as they are, and generates a response. The difference between the various modes, with more or less wisdom or ignorance, derives from the filters to the mirror that makes the reflection. The mirror is our subtle nature, reflecting everything on its perfect integration, that generates what we might call the values ​​of life: freedom, happiness, love, creativity, etc. However, in different relational situations, there are structures with many causalities, origins and interdependencies that "filter" the reflection and determine the more or less unconscious conditions of the relationship: ancestral structures, "instinctive", practical, traumatic, cultural, family, local, etc. .

We are always valuing the present moment with a mirror more or less filtered by countless conditions, so the reflection or, the realization, derives from them and the answer too. But the process is showing the characteristics of the relationship, as they are on that causal level, it is we who may not be able to realize this and avoid the involvement that recreates them.


When we reflect on the values ​​of life, we become aware of many of these conditions and they evolve, depending on the type of training, revealing other causal levels and their meanings. However, the results can stabilize certain ways of  being aware, systematizing the process within these structural conditions, which do not allow us to perceive the levels behind them. There are many subtle structures intervening in moments, that are part of the instant definition of our identity,  and are hardly noticeable or only in a biased way. But the most important aspect is the dualistic nature of these structures.

We relate and understand everything from differences or dualities, and being in duality raises complexities that we must approach. The opposite poles of a duality do not have a meaning by themselves, nor are they separable, but exist in a reciprocity, therefore they are defined in an interdependent way.

When we focus on one side and define it, within the conditions of a given relational mode, we are reciprocally mobilizing and defining the opposite pole under the same conditions. If we are not aware of this interdependence, we tend to see only the side we focused on, without being able to realize that its meaning is partial and depends on the characteristics of this mode of relation, that is, we are in dualization, unable to see the relational conditions, so they don't evolve and we generate a rigid dualistic structure that will be a filter. Conversely, if we have in mind this interdependence, we are aware of what is happening to both sides that, in their self-reflection, give an intuition of the relational mode, then we realize it and it evolves; we are on the path to non-duality's insight, solving the story of the filters.


So the concluding inference that opens up to insight is: in the proper understanding of duality we are on the path of non-dualistic resolution.


However, as our structures have many causal correlations, even though we are aware of the relative particularity of what arises, this may not be easily resolved as there are preceding dualistic causes that we are unconsciously reactivating and, if we are not careful, we can amplify and generate various complexities in the reflective/creative cycle of the relationship. We allways mobilize both sides so we must be careful with what we do... 


The most complex way of being in duality is what we would call a prison in the opposite. The poles of dualities are interdependent, so we are always acting on both, but the dualities are also interdependent with each other, so when we are focusing on one side, the relationship may be getting stuck on the opposite and mobilizing the others dualities with it.


For example: if we assume a dualistic sense of freedom (individualistic) we may not realize that in this mode of freedom we are going to oppress someone and materialize the opposite; the same for purity, truth, goodness, etc., because if we consider them separate from their opposites, when we try to make them concrete, we will be activating the impurity, illusion and evil that separation generates. Therefore, in what a relational mode contains of separation, it is defining the poles in a dualistic way and failing to realize it, that is, fixing meaning and considering the contingency of the moment as the inherent truth of the thing; conversely, when the mode of relationship allows an equal approach and exchange between opposites, it will be realizing its particularity, in a creative evolution and in the non-duality of the moment, that mobilizes all levels of reality or, the relation, and solves the now.


The reflective/creative cycle is simple, but difficult to be deepened, given the dualistic interdependence between the various levels and the difficulty in realizing its subtleties. Perhaps this is the factor that most determined the historical difficulties of humanity and its imprisonment in all inhumanities, but it also fostered the love of wisdom in all areas, the art of dealing with opposites, that is, the discovery of the non dualistic relationship as a means to solve them.


In reality, the values ​​of life are the non-duality of freedom, happiness, love, creation, and everything or, the mirror of our subtle nature, which shows the conventionality of each dualistic structure and can integrate it into its perfect wisdom.


Given all of this, it is difficult to talk linearly about the insight without potentially fostering what blocks it, but we would say that the relatively non-dualistic training of life values ​​generates relational modes where we go through various conditioning levels, and can see them as they are and experience their wise integration.

This relational transformation has deep and perennial effects on the orders that constitute us, leading the filters to be gradually and naturally expressed, according to the causal order that establishes their interdependence, which deepens this process and can trigger a final, spontaneous and uninterrupted dynamic, the insight into the clear mirror of our nature, or relational dynamics of enlightenment, where all structures (ours, others and of reality) are taken to non-duality to reflect and express as they are, in their conventional particularity, revealing their ultimate sense, that is, being perfectly integrated into the wisdom of life and acting in this way in the universal resolution.

This is a way of conceiving insight as a resolution that goes from the grossest to the most subtle conditions, but the process can start by addressing subtle conditions, let's say intermediate, and only in the final stages address the more subtle ones (such as the sense of survival), which are behind the grosser ones.


The Biological Insight

In an introductory and very succinct way, let us now reflect on a set of topics that point to the various meanings of the biological insight.

The universal evolution is an insight process

As we have seen, organic and inorganic beings are generated by relations between other beings, themselves relations between other beings, etc., all of which are just particular dynamics in space, which solve the causal interdependence of previous dynamics and generate others. Therefore, being is the emptiness of space, ordering itself in multiple levels of these dynamic responses.

The evaluation of all existential levels that constitute beings goes down to an infinitesimal size, where we can no longer identify beings or particular relationships and we only have an emptiness that, in all evaluations, leads us to think in a perfectly non-dualistic way, that is, with opposites completely united or exchanging their contents. It is the poetic zone of universal creation, where everything and its opposite coexist simultaneously, so it is beyond our ability to conceive and is the reflection/creating itself. It is a void from which arise all the generative relationships of beings.


Simplifying something that will be explained in blog posts or in the book, we can assume that this emptiness (or base field, background wave, etc.) is the source of relationships, generated in a very subtle reflective/creative process, as responses to situations created previously.

The relational process that generates beings is therefore evolutionary, as it creates relationships in certain contexts (or relational conditions) and reflects these creations, let's say, in its universal mirror of perfect integration, to generate others and new beings, in a path that passes by elementary particles, atoms, molecules, life and the conscious process.

The reflection/creation depends on the contexts generated by previous creations, therefore, it is only in some that the potential of emptiness can be expressed more fully. In the initial context of the universe were generated elementary particles, their forces and the first atoms. The sequence of atoms of the periodic table only appeared in the nuclei of stars and, in milder contexts, atoms could begin to express the relational dimensions of molecules, but only in very special contexts could they enter the co-emerging articulation that materializes the model of life.

All beings are non-dualistic resolutions of relationships. The elementary ones are non-dualities of the universal dynamics that constitute them, generating simple orders, whose particularity or difference is opposite or complementary, so, as a whole, they already express the model of the following non-dualistic resolution or new being: the proton, the electron and neutron that will integrate and generate the atom. In stars, the nuclei of atoms will be created within a harmonic logic of differences, which allow the non-dualistic integrations of molecules, whose particularities can generate countless more complex orders.

Elementary beings are interdependent resolutions that derive from the initial context, in particular from the strong connection between the whole and the part. They are orders generated by universal relations and tend to be fixed, as they are not transformed into others by the reflexive/creative dynamics of the base field, but they have extraordinary non-dualistic characteristics, given that they are subtle universal waves that contain orders and are in phase with this dynamic, generating the relational (undulatory) wisdom of the quantum plane.

Here, a key aspect is raised in order to understand what makes contextual conditions enhance the emergence of other relational levels. This is something that physics discovered at the beginning of quantum investigations, and it remains a problem: the so-called subtle wave collapse. When evaluating the map of the sizes of space, from the bottom to the top, from the void to the various levels where the orders of different beings are generated, there seems to be a loss of this undulatory nature and, therefore, a disconnection with the valences of the relational wave of emptiness and its reflective/creative process.

In more complex beings, the elementary orders are fixed in a way that seems to collapse the wave, making it incoherent and tending to be inert. A generalized chaotic collapse of the relational wave is assumed, which remains relatively inexplicable, but implies that orders materialize in a particular way (like particles) and interact randomly, so the relational modes that constitute beings depend only on the forces, contexts and chance, not depending at all on the harmonic wisdom of the waves, which justifies their classical (dualistic) characteristics as separate particles, as well as nullifying the meaning of a universal creative process, affirming its random nature, which satisfies the reductionist and mechanistic epistemology of science.

This is obviously a simplification, but it does not violate scientific interpretation. Indeed, under certain experimental and natural conditions, the subtlety of this wave can be collapsed in a chaotic way, but (as we will see, future post), even there, this does not imply that the wave has ceased to exist or has become inert. Certain experiences prove that the wave always exists and is expressed depending on the context and its evolution. The interactive emergence of complex beings is more or less harmonic, it is a type of harmonic collapse that can take on many possibilities, generating virtual paradigms that condition the internal order and context to a type of relationship with waves, hence the modes of relational collapse with other beings.

The subtle wave of connection to the whole is partially collapsed into local paradigms, more or less harmonic, that generate beings and their contexts, therefore, the reflexive/creative dynamic manifests itself in a limited way compared to the base field wave potential. This is perfectly natural because, just as elementary beings are fixed or very resistant resolutions, the more complex ones also have their paradigms of harmonic integration, which determine the influence of the reflective/creative potential of the background wave.

Thus, we would say that the waves of beings coexist and the connection to the base continues to generate evolutionary responses, based on the reflection given by the set of virtual paradigms of these beings. As interactions lead to small changes in different paradigms, these responses can manifest themselves very gradually and favor other evolutions. The reflective/creative process continues to exist, but it can only manifest certain relational valences and very rarely enters the dynamics that lead to life.

With this point of view, we can understand the difficulties in the emergence of the model of life, given the collapse paradigms of inorganic realities and their conditioning of contextual conditions.

However, the harmonic collapse of water connects it to the wave of emptiness in a very special way, making water a kind of uterus, where other beings will be led to a reflective/creative exchange that can open the channel of life. This is very difficult to happen, given the effect of contextual collapses on water, so there needs to be an interdependence of conditions, let's say miraculous, and global processes of harmonic opening of space that allow for a local expression of the more subtle relational wave and the path of co-emergence of organic models.

In the same way, we can understand the existential and evolutionary difficulties of living beings, which are the manifestation of subtle order, but arise in the midst of previous creations's collapse modes and their interactive contexts. Life is a local expression of the reflective/creative valences of emptiness, that is sensitized by the ways in which the world and other beings collapse, being structured in different types of responses to match these conditions. Structural and behavioral responses are more or less dualistic harmonic collapses, given the reflective/creative potential of the fundamental nature of life, which makes it a great,  wise and integrated, management operation of the various levels of harmonic collapse that structures its channel.

The channel of life harmonic collapse has many levels, wisely integrated into the more subtle, of total integration or perfect non-duality, which sustains life through the multiple non-dualistic cycles of the organism. Structural levels respond to dualities in forms, substances and articulations, being dualistic in defining limits and conditioned modes of relationship. The more dualistic ones are related to the fragility of life and the ancestral evolutionary paths, of conditions/responses, which developed the defense and attack systems. These have to be very well managed so that their collapses do not affect the structure and the integrating dynamics of the entire channel of life, that is, the organism's identity is not dominated by these logics, which would obviously be prisons in the opposite of the adaptive and relational capacity.


Thus, we can say that life is structured in an existential differential, between the levels of total integration and those that establish relational dualities or are really dualistic and, therefore, by determining certain types of collapses, generate limitations to the reflexive/creative potential of the being.

The existential differential changed and has became more or less complex, as the different paths of species evolution overcame multiple challenges and ended up penetrating the earth and occupying all niches. The ways in which evolution expresses itself are very diverse, particular to the historical line and contexts of emergence, but evolution seems to be a reflective/creative process that responds to challenges, as if in a very gradual meditation, where the previous structures are reflect in the wisdom of total integration mirror, to reconstruct the answers, the beings and open to new classes of beings, who can better express the potential of their subtle nature. So we can say that evolution is solving the existential differential.


The subtle waves, in their connection to the void, are reflecting everyone's difficulties and generating particular answers, integrated in the sense of this existential resolution, which gradually emerge in some beings and concretize this path.

Life is completing the universal insight

The reflective/creative process of universal meditation seems to follow a law or “purpose” which is to bring the most subtle creative field relational potential to the various levels of creation. Life is the local emergence of this field and, therefore, of this law, which humanly we would call compassion, as it brings the most subtle model to the totality of the space where it arises, and assumes the collapses, generated by conditions and creations prior to life, in the structuring responses of its channel, which are partially solving them and evolving, in a meditation where they are reflected on ultimate nature, to deepen the resolution of local challenges and, simultaneously, generate the path for that nature to express itself better on the various levels of its harmonic collapse. So, very slowly, life is solving the existential gap and completing the universal meditation. In other words, the evolution of living beings is solving the limitations generated by the external collapses and, gradually, bringing the base field's wisdom to different levels of living being's harmonic collapse and, with that, to the world.

This biological insight takes place in the intermediate conditioning structures and only in the final stages can it solve the more subtle ones (related to survival) and, with that, the causes of the grosser or more dualistic ones.

All living beings, from the unicellular to the most complex organism, are an I/world interface, defined at different levels of the life channel. While alive, they are already the reflexive/creative subtle's wave wisdom, the non-duality of consciousness, the empty feeling of total integration, from which all responses and intuitions arise, or the sixth sense of animals, which is the first and only of vegetables. In this "feeling" beings are already facing everything in the world, as well as the final answers, but this empty and virtual consciousness materializes in a particular and partial way in the paths linked to the levels of life channel harmonic collapse, that is, in the particular structuring of the apparatus and in the wisdom of its relational modes.

Focusing on animals, we could say they all exist in the experience of this integrative wisdom, in the levels of their particular harmonic collapse, as a qualitative becoming of relational modes and their transitions, that is, in the experience of cycles of activation and return, of interpretation/response and vegetative integration, which occur in the historical paths of the will of life, solving the present, always as an insight, a discovery, in the sense that they are spontaneously given by nature as particular abilities and solutions.


This becoming of experience is the conscious process, that is more expressive in animals and begins by not implying self-reflective abilities or very salient self-conscious modes, varying within the particular structures of species and their modes of relational collapse, but expressing many common aspects, namely in more subtle levels, from vegetative peace and sensitivity to qualitative dynamics occurring in contextual space, or the vibrant energy of being alive and its wise distribution by particular modes, as well as in the more dualistic ones of danger detection and defense/attack modes activation.

Animals feed on others, which leads to the basic existential positions of the hunter/prey, and the salience of the defense and attack components in the various dimensions of life, so they are strongly determined by the more dualistic levels of life's channel. On the other hand, as they have to move, a part of the interface is very linked to action and entering into phase with a set of external existential dimensions, which implies a sensitive opening to the other and contingency, a continuous adaptation of different systems and careful management of response-related collapse modes. The animal lives in this area of ​​the interface, where a continuous sensitive interfusion is expressed and, in a way, has the world inside him, which, in subtle terms, goes beyond the common sense of representation and means that it made it alive, recreated it in the laws of biology, and this is already part of universal's purpose realization.

Nervous systems appear as a reflective/creative apparatuses in this area of ​​the interface and its connection to all levels of the living being. They begin by being very simple and dominated by the more dualistic levels of adaptive collapse and its mobilization of the vegetative order, that is, of being's subtle integration. However, they have always evolved, been structured, guided and streamlined based on premises, valuations and cycles of these non-dualistic levels. In this sense, we would say that the nervous system recreates the channel of life and the integrative wisdom of its  collapse levels, operating in dependence on non-dualistic organic cycles and towards its fundamental or creative balances, in daily, annual and stages of life synchronization, but acts very directly in the sensitive area of ​​interfusion with the differentials of the world, so with the activation of more dualistic condition/response structures.

The conscious experience of relational modes and the whole process in life's channel starts by being more automatic, because the nervous system, in its initial reflexive structuring, generates a simplified metaphor of that channel with a certain gross or subtle dominance of dualistic collapses. Hence, the animal lives directly in relational transitions, and the processes of feeling, reflecting, conceiving and choosing, continuously occurring in the wisdom of the different levels of the life channel, have a limited conscious expression, the same happening for the perceptual contents, sensitive, emotional and vegetative.

In a very simplified way, we would say that the nervous systems (of vertebrates) will evolve from a base structure, where the I/world interface is recreated, whose vegetative and total integration areas, will be ensuring the values ​​of life, throughout the structural and reflexive transformation of the whole.


The different areas (perceptual, emotional, motor, etc.) will grow and develop more evolved reflective functions, as they interconnect and dynamize in a more complex interdependence, turning the system into a growing self-reflective circulation of its contents and processes. Certain areas will expand and generate a new zone, where all paths converge and enter into a matrix reflexivity, in specific or growing association areas, allowing to highlight content and address it in different perspectives. The relational modes of this reflexivity are modulated by life values areas ​​and their resolutions are projected onto the rest of the system, regulating the structural premises of the different collapses and opening it up to a continuous transformation.


The evolution of the nervous system seems to take place in a reflexive/creative process, regulated by the values ​​of life, where the collapse modes, linked to different areas, become relativized and open to a more interdependent reflexivity between the different contents, which will more fully realize these values in the experience.


Throughout the evolution of animal species and, particularly in the emergence of new classes (amphibians, reptiles, birds and mammals) that progressed in solving land's challenges of life, the nervous system was transforming itself and developing a reflexive internal dynamic, that better expresses the reflective/creative valences at the base of life's channel. Therefore, in this sense, the evolution of the nervous system is a process of insight that, very gradually, is solving the existential gap and fulfilling the universal meditation purpose.


The opening of ancestral dualistic structures to a more reflexive activation is a relativization, coherent with life's values that gradually transforms the collapse modes and their influence on the totality of the living being. The conscious experience becomes less automatic, in the experience of relational modes and in the transitions between them. The subtle reflective wisdom, behind the integration of modes and transitions, is now expressing itself directly in experience, and these modes coexist in a gradual activation, as if contributing simultaneously with their valences and logics to a conscious relational being that is not so dominated by particular collapses, but feels the present as from all contributions and can be in continual creative adaptation, with that reflective presence, even when it enters the concentrations that activate the more dualistic modes.


The wisdom behind the automatic pathways, and the limited expression of content, is now more directly manifested, so the experience becomes filled with subtle reflective dynamics and expresses more perceptual, emotional, conceptual and vegetative content. The channel of life is expressing itself better in the conscious process, which becomes an acknowledgment with the contents of the world and the self, in an interfusion felt and continuously managed in a reflective/creative way.


Life seems to be doing a meditation, where its structures open up to a biological relativization that better integrates them into the reflexive/creative dynamics of its values ​​and allows a fuller experience of them. This is very evident in birds and especially in mammals, who have partially relativized the automatism of relational collapses, in the reflective wisdom of biology, and can live more fully the values ​​of life. This relativizing meditation, which opens up the experience of values ​​and continuous creative adaptability, begins with the possibility of family's relational modes, where children are born with a more juvenile expression of their structures and, for a while, as they train them, live with the parents love and solutions or, the mother's. And, conversely, the parents or the mother open their most rigid structures to this joviality.

In mammals, the progressive evolution of relational modes often takes place in a playful way, through games that simulate dualistic collapses and structure them in a reflexivity that is more open to all possibilities. The evolution of mammals itself seems to take place within a similar reflexivity, where biology tends to delay the expression of ancestors characteristics, so that they remain in phase with subtle wisdom and generate a renewed combination.

The experience of reflective/creative adaptability passes by the emotional plane, which has become very rich and reflects the channel of life, that is, the diversity of dualistic modes in the self/other relationship and its effects, as dynamics of feeling and concepts, contradictory and in resolution, in biological's integration mirror. Just as it reflects the less dualistic ways that express feelings (love, complicity, solidarity, etc.) and an energetic way (sensitive/reflective) which is the subtle sense of being aware in the interfusion I/world.

The conscious process is in a trained discipline that allows the harmonic management of this life's channel emotional reflex, where the components in expression opened to a complex, cultural, structuring and communicative interaction, which already raises all the existential, ethical and aesthetic dimensions of the values ​​(including justice) and their dilemmas, in resolutions more or less dominated by the dualistic survival schemes that define the culture of each species.


Individuals are in this conscious management of creative adaptation, where there is already a certain self-reflexivity and, therefore, a sense of self that dominates it, but the biological/cultural structuring implies dualistic solutions that depend on the type of species (for example, if it is herbivore or carnivore) and are determinants of roles and reflexivity. Therefore, the selves define themselves very much in the forces of this unconscious condition, which they cannot perceive and generates the contradictions and dilemmas of different groups.

Man as the final stage of universal insight

The path of (biological) consciousness, expressing itself in the conscious process, is the evolutionary path of a dualistic collapse, which becomes more reflective between opposites and, gradually moves towards non-duality. Beings start by being more in the automatism of solutions, but these and their transitions imply an unconscious wisdom or underlying consciousness that collapses into its dualistic particularities. The more automatic conscious process feels and acts following the ritual paths of this wisdom, while the one in creative adaptation already experiences this wisdom or awareness and places the different paths in a transformation, but under the control of certain fixed dualizations or cultural collapses.

Mammals are already consciously experiencing the wise reflexivity of life's channel and part of its conditioning, that is, they are already more aware of of ​​the I/world interface and mobilize it within certain limits. Bearing in mind that this interface implies all the collapses that life had to assume in its definitions (the existential differential), then, the realization of creative adaptation or, the mammalian awareness, is already a very evolved way of the I/world interfusion fulfilling the universal purpose.

All of this allows us to better understand the conscious process and its ultimate function. This process is established with the contents of the I/world and, in its evolutionary path, of gradual expression of the underlying consciousness wisdom, which is the path to non-duality, it is carrying out a process of insight where it solves everything that is implicit in these contents, that is, the I/world.

This very gradual process of conscious insight, on the way to express consciousness, can only take place up to a certain level, as the apparatuses of most mammals do not generate the reflective capacity that allows awareness of the fixed biological/cultural mind dualistic structures, and cannot trigger the final resolution. However, the subtle waves dynamics, that always have been generating the answers to life's evolution, with the reflection of everyone's difficulties, is bringing that solution.

The evolution of man's ancestors was a process of insight, which continues that of mammals and subtle biological meditation, first on certain intermediate dualistic conditions and, very gradually, in subtle ones and their grosser consequences.

The relational transformations in the body/brain apparatus (on the way to erect posture) led the conscious mind to a different awareness, allowing the creative process, in the I/world interface, to enter new stages. More than 3 million years ago, a relational change took place that, in other species, had already expressed itself in a more limited way. The awareness allowed the needs to generate answers in the form of ideas about parts of the world, turning them into tools.

The evolution in this creative process has fostered new transformations in the body and brain, leading to a wiser awareness that opened new stages in the realization of life's values. These cycles occurred differently in the various homo species, which met multiple times, crossed and competed with their advantages, to the point where only one remained. Despite the violence and ignorance in many ways of relating to the other, homo sapiens was undergoing a transformation, approaching a more direct experience of creative process subtle aspects, which culminates in the animistic insight.

Biological and cultural transformations allowed a conscious training that opened the I/world interface to the expression of the creative and, without knowing it, individuals were fostering evolution and bringing awareness to new dualistic levels. Insight was slowly occurring and individuals contributed to their cycles, but they were still coming out of certain subtle dualistic conditions and tended to define themselves very much as possessors of the process, within the framework given by more dualistic structures, which made it very gradual.

The brain of our ancestors entered a degree of progressive growth and deepened its reflexive dynamics, namely in the frontal lobe which, in man, has become an area where all current models converge, to be reflected in the emotional dimensions and life's values, generating a more or less non-dualistic self-reflexivity. This resolution, when projected onto the rest of the system, reformulates structures with its wisdom and deepens the opening to a creative awareness, which maintains the process and reaches the founding insight of our conscious mind.

The evolutions in the body/brain apparatus have reached a point that allows the expression of creative process subtleties. From then on, the apparatus hardly changes and evolution is in the relational training that transforms the neural structures and the cultural map that recreates them. Evolution enters the final stage, as the channel of life is now in the conscious process and universal resolution depends “only” on the awareness of strutural conditions and consequent relational evolutions. After thousands of years of this training, the I/world interface entered a creative dynamic, where the contents of both sides are exchanged and transcended, turning the conscious process and the cultural organic into a discovery and management of this creative process wisdom laws .


One of the aspects that allow us to understand the path and the biological effects of the millenary training that leads to animistic insight, as well as our awareness, is the way in which brain structures are established. The other primates are born with most of the neural structures, so they already have the relational modes and the ancestors memory, as it were, pre-established and ready to be activated or trained. Conversely, the human baby is born with a minimum of relationships, which clarifies the biological meditation, which delays the manifestation of ancestors features in order to reformulate and integrate them better in the subtle vegetative wisdom.


Thus, the baby is in the situation of not knowing anything and going to build the structures in a unique way, in direct interaction with all the models in the world and in others. That is, in the millenary training, that led to this insight, adults were gradually in a more reflective position about their conditions and developed a culture centered on their relativity, on the creative process, and on the wisdom of passing models, that respond to everything which naturally tends to collapse them.

This also implies that construction can take place in all directions and it is important not to forget (in the current generation “through” the machine) that we only are human because we are created by humans, as the so-called wild children prove. If we are raised by other animals, we become like them and don't develop human self-reflexivity.

Our situation is very sensitive, as we are a clearer and more open mirror of vegetative consciousness wisdom, so we were able to contact others at this level and develop a direct relationship with the creative models of their souls, generating the subtle metaphor of the universal creative process that sustains the animistic insight and is the basis of our awareness. On the other hand, our self-reflective capacity allows us to make categories of categories, at more and more levels, and to understand their interdependencies, which leads to the continuous awareness of our structures, as well as of universal creative process models and our definition in it. However, this situation also raises the most difficult challenges of the entire journey of life and universal insight.

The situation is difficult because the sensitive opening and the possibility of building in all directions imply the danger of initial conditions and definitions that, in a more or less traumatic way, are reproduced throughout the structure, and can lead to distortions and imprisonment in opposites that generate the drama of humanity. We are a relationship with the divine in us, structured in the ways of the cultural organic which, despite its wisdom, still contain everything that needs to be reflected and will be part of our identity, hence the partial filters of our awareness. On the other hand, the models of other beings and the world do not touch us only in the animist sense, but with all their dualities and ignorance, which collapse the creative process subtle becoming and frame a set of conditions that are difficult to relativize.

Being in this process is not simple, as there are numerous factors that generate an existential sense of separation, misunderstanding and dissatisfaction, given the basic duality between the enlightened dynamics of our conscious process and everything that, without being able to understand well, we carry and recreate in our internal structures and cycles.

At the base of all the difficulties are human condition implications.


We have to train the solving awareness, but the frontal lobe is not always in a self-reflection about conscious collapse conditions and only careful training, based on life's values, allows a non-dualistic awareness and the direct expression of our subtle structurings. Training is difficult, because, although we have the ability to solve, we structure ourselves in conditioned relational modes and, involuntarily or voluntarily, identify with them.

The most complex aspect is related to the implications of this self-reflective capacity, which, by being aware, solves.

The universal evolutionary process is difficult, as it is subject to the multiple conditions of inorganic collapses and their contexts, which are structured in the channel of life and we can call suffering and ignorance of life and of all living beings. The human soul emerged as an answer to all previous souls and is a resolution of historic conditions, so that biological/brain apparatus can realize the most subtle meditation of life, about its structures, which was the base of evolution, expressing the capacity that solves, when sees them as they are.

What this also implies is that there are no resolutions that can be realized without fully assuming the problem for which they arose. Man is born without knowing anything and, above all, he does not know that his nature has assumed all levels of the universal problematic, in the I/world interface, and will have to go through them. This is, let's say, our cross. Therefore, in the ways of our structuring and understanding of the world, where we establish filters and particular distortions, we are getting involved with that cross and getting stuck in a complex interdependence that recreates it, trapping us in the multiple levels of suffering and its reproduction, whose maximum expression is the barbarity of human history.

The most subtle aspect is related to the non-duality of our condition. The human being has the capacity to reach a non-dualistic resolution, that is, to be aware of structures's conventional dualizations, in the non-dualistic mirror of his nature, leading them to an integration in the wisdom of life. However, the conscious process lives a lot in the dualities generated in relation to the world and to others and does not know that, in its mode of awareness, the I/world interface or the relationship with all beings, namely humans, is in a very subtle interdependence that receives all the differences to solve them at that level.


The dynamics of our awareness is in this extremely complex connection with all levels of reality and its modes of collapse, so it is very much in duality and, in the interdependent activation of opposites, it cannot get out of partialities, as it generates new dualistic situations, remaining at certain levels of the resolution/problem.


It is important, therefore, to understand the subtleties of duality, which are non-duality, given that, as we have seen, if duality is properly understood, it is non-dualistic. When we realize what is happening to the opposite poles, in a given relational mode, their interdependence enters into a reflexive/creative dynamic or organic exchange that solves the dualizing aspects, leading to an evolution in the relationship, in the meaning and in reality.


By understanding duality it resolves non-dualistically and leads us to the direct experience of non-duality, which triggers the final insight. On the other hand, to approach things in a non-dualistic way, we must bear in mind that the non-dual is the indefinable that defines everything, the stillness that is all movement, the emptiness of perfect integration that, therefore, does not express distinctions, it is the unexperienced nothingness that is the whole of the solving wisdom. Therefore, the nothingness in us is the supreme, so we must carefully evaluate the ways of conceiving the transcendent, of mobilizing it, defending it, etc.

When we understand the non-duality well, the complexity of our condition, as a solution more or less stuck in the problem, “dissolve” spontaneously. This will be clearer towards the end of the text. Let's now turn to some aspects of the historical path of the initial insight.

The evolution of animistic insight

If man is in the resolving position we postulated, without knowing anything and in the face of all the structuring factors that collapse and define him in a relatively reductive, traumatic or destructive way, then human history is an expression of the duality of our condition, a complex path of discovering our nature, its creative process and the implications of this condition.


At the base of the biological insight is the sense that, as we understand our I/world interface, we are carrying out biology's subtle meditation that generates it and, gradually, solving the limits of our vision of ourselves. We are discovering and completing the biology meditation, but the process is not linear, given all the complexity of this interface and the partial definitions where we are establishing ourselves, which raise the problem of the self mobilizer of the creative process and the entire dualistic problematic of history.


Our condition in the history of life places us in the realization of the universal law of compassion. We are in the interfusion generated by our interface, and the models of the collapse of other beings impact us in several ways and are understood in the historical traces of our conventional structures. However, as we see in everyone the common creative process subtle dimension, we are spontaneously bringing our awareness and its solving effect to areas that others cannot perceive, and the next stages of evolution arise from this relationship. This is already the natural position of animistic insight, which founds our consciousness, but it has yet to discover all the dimensions of this meditation.


We would start by saying that the conscious process is like a text, where ideas are the undulating flows of life's wisdom, bringing their answers, which only materialize depending on the collapsing forces in the most superficial premises. These flows collapse in a more or less harmonic awareness, depending on the dualistic structures activated in our relational scheme which, as they are perceived, allow a wiser expression of this background flow.


The human conscious process is a management of this harmonic collapse, that can be in the usual reflective levels or, those that focus on awareness of conditions, such as scientific, philosophical, artistic and spiritual, and have to confront the self-reflective difficulties raised by structures used in these collapse modes.


A good example is this text which, given the dualist premises of a descriptive, not poetic, synthesis, has to collapse the possibility of understanding a history that involves all dimensions and is much richer and more complex than the one recreated.


Therefore, any meaning (emitted, received, reflected, etc.) is a creative process that always implies the entire history (of the universe, life and humans), being collapsed by relational conditions, in a particular meaning that, therefore, is relative to them (future post).

The other animals are in a pre-established conditioning by the syntheses of biological/cultural structures and disciplines and, although they don't tend to generate a self-reflection about them, they live in the creative process and their historical paths can be extremely wise, developing capacities that we tend to collapse in ours. These conditionings can be limiting, but in these disciplines, wisely forged in time, often under the sway of survival forces, they ensure a balance of individual and group identity.


While man, in his creative condition, extreme sensitivity and possibility of construction in all directions, is in the disciplines that keep the creative process within the constraints of survival modes and innumerable subtle dimensions that he is discovering in this complex relationship with nature.

In this sense, hunter-gatherer cultures recreate themselves as organic models of life's channel, integrating the world (and all beings) in the same creative process, where they reflect the wisdom that teaches us and serves as a model for generation, as well as all the complexities and subtleties that are understood in the possible modes of intuition and the narrative resolution of its qualities.

The cultural organization maintains the creative process wisdom in a ritual management of acts and meanings, tending to be non-dualistic, cyclically and reflexively returning to the dynamics and qualities that ensure the stability of the process, in the face of everything that can collapse it, namely in human relations. It is a meditative return very focused on a generation model, which maintains the subtleties of the process and the entry into phase with the harmonic and transcendent sense of the creative becoming of the world, preventing complex aspects from dominating it.


The sense of the creative is everywhere and allows for new adaptations and solutions at various levels, however, in this generation, the conscious process tends not to reflect directly on cultural model conditions, or to be aware of structures conventionality, namely those derived from traumatic paths and complex visions of the creative. On the other hand, the encounters between different peoples and models transform the hunter into a warrior, giving rise to relational structures that have become more or less dominant in cultural identities.


However, initiation rituals express well the underlying process, the dynamics of transcendence of provisional definitions of identity, revealing man as a transpersonal being who knows how to act with the creative and live the world in this interfusion. This dimension is best expressed in the paths of the shamans who take on the tribe's ills and go through archetypal stages of resolution, with aspects similar to those of final insight. The conscious process is thus in a creative/spiritual dynamic, which advances in discovering the I/world interface, within the limits and dominance of the generation model, but the ultimate meaning of the human condition is not the most important aspect.



With the emergence of agriculture, the entry into phase with the becoming of nature took on another meditative dimension, as we had to discover ourselves in the subtleties of the plants's creative process and in their interdependence with all contextual factors and year cycles. We stayed more in the same place, reflecting on all the interdependencies, namely the plant gift that evolved with our awareness of this creative process and, deep down, we were entering a meditation mounted on the wisdom of our vegetative nature; discovering the dimension of cultivating, of wise care that is reflected in the fruits and its evolution. Thus, we started to live and understand the creative process in a way that opened the senses of many dimensions of our interface and made us mobilizers of creation or, shapers of nature based on the non-dualistic wisdom of its balances.

However, this path of subtle discovery and abundance would be marked by many oppositions that gradually established a sense of separation from the sources of the creative and, ultimately, from our nature, whose effects would end up dualizing the mode of generation and the cultural organic. Some of the factors that contributed to this sense of separation were our dependence on cultivated and humanized plants, in the face of a wild nature from which we were moving away, but also cultural trauma, resulting from natural calamities to which agriculture is subject, from new diseases that emerged with the fixation of an exponentially growing population, but also from social differentiation and the need of war, to defend abundance or to survive when it ends.

The creative interfusion generated in the interface of human consciousness is complicated, as it lives in the interdependencies that equate the interior and the exterior, placing us in the situation of our acts having sensitive correlations with the becoming of all external phenomena. This being in the world led to the ritual management of the qualities that allow the process to be kept in a harmonious phase with the whole, without being dominated by complex collapses, linked to certain entities and causalities.


Given the dualistic process of agricultural cultures, that faces the challenges of population growth, between the revealing evolution, the mastery of the creative process and the traumatic calamity, the group had to reorganize its life channel map and focus on a more specialized and careful entry into phase with effective qualities and the harmonic becoming of the real, which came to imply a very comprehensive vision of the forces of creation and their complex correlation with the human being. This process deepened in the path of the peoples who generated civilizations, but the trail of the sense of separation became worse and ended up establishing a complex way of being in the creative process, whose consequences are reproduced until today.


Our nature is a universal process that, in its non-duality, transcends or is the transcendence of conscious collapse habitual modes, so the proper sense of it gives us the mirror where those modes can be seen and solved. The relational process of devotion and its rituals are ways of being before this mirror that allow for the naturalness of transformation, but all of this is our creative process, whose management always took place through these modes and exchanges. The evolution of the self, in the transforming surrender to another (imagined, real and more or less materialized) is the usual animistic process that, in countless ways, we continue to do in all areas.

Given the structures derived from the dualistic process of agricultural culture, a sense of separation emerged that constrained awareness in a more earthly point of view and, gradually, it was establishing a definition of the human being, where the qualities of the creative, which have always been our nature being able to show itself, linked to the elements and entities (animal, vegetable, cosmic and human), tend to be seen through this filter and sublimated as transcendent divinities, whose definition is biased by the dualistic effects of separation.


The conscious process is between the growing dominance of the world's creative process and the inexplicable “punishments”, so the relationship to the qualities of the creative will reflect this duality. On the one hand, the qualities gain a transcendent separation, becoming divinities and, on the other, their definition recreates the contents lived in this duality, in authority traits that require submission or in personalities that have powers over creation, but live in emotional complexity homologous to humans. That is, the filter generates a separation and mixes the human contents in the mirror, so the exchanges become more dualistic and generate an explosion of deities and rituals, whose instrumental repetition reinforces the sense of separation and leads to positions between the forced surrender and the control of creation.

Alongside this change, separation is taking place in the social order, through the specialization of roles, which are located in different points of view of the response that generates abundance, its defense and distribution, and are defined on the cultural map within the dualization, which attributes proximity to earthly and transcendent qualities.

The culture maintains its phased entry rituals and, at the base, it has a natural hierarchy, derived from the authority of wisdom, which reproduces the family in the larger group, however, as it grows and becomes more complex, the autonomies of the subgroups linked to the defense/attack power and the relation to the transcendent become dominant, so the sharing of abundance and its social meaning are hostage to the weight of their views and interests, which are reproduced in the established cultural and communicative separantions. This evolution will bring about the collapse of a fundamental non-duality in the creative process.

The equality and the subtle becoming of friendship that is naturally generated, allow the realization that values ​​differences with wisdom, leading to the fluidity of joint transformation. The sense of equality is an expression of subtle integration, on the basis of biological creative dynamics and the human conscious process, so of a compassion position that spontaneously can see the common subtlety in everyone and help in the expression/resolution of conditioning.

The collapse of equality is a breaking of the connection to the subtleties in the wise becoming of biological integration, dualizing the other values ​​(freedom, love, etc.) in the forces of separation that define individuals. Thus, as the evaluative dualization is structured in the social map and the relationships collapse, an illusion or mistake is generated, where everyone can no longer be in the natural course of their creative process, which needs this equality for the various conditioning levels to be able to express themselves, given that, in reality, they are always from everyone. We are characterizing the separation in this civilizational context of discovering the subtleties of nature and group organization around it, but it also emerged in tribal cultures, more or less pastoral, with population growth and the need for a warlike structuring of the group that becomes dominant.

Thus, we would say that, in separation, those that are dealing with the creative essence that supports everyone, can be conditioned by a more limited definition and connected to the separating marks and, in this oppression they are in a condition to be involved with them and to sublimate or desire the situation of the other, apparently more evolved or closer to the transcendent. Meanwhile, those in the "transcendent" positions can benefit from qualitative contexts, time and knowledge, but they face the mistake that inverts the definition of the creative and the oppression of already being the resolution, which cannot be expressed, but especially face the error of power, involved in this inversion which, in multiple levels of abuse, is mobilized in the logic of self-importance, ignorance, violence and indifference.


In this path of equality sense collapse, of separation from the creative sources and of owning them, the relational dynamics and the process of entering into phase with becoming are subject to a misleading dualization that, through a prison in the opposite, tends to pervert the meaning of creative exchanges and the definition of man in his own creative process. In other words, our condition is defined as a resolution/problem, but the resolution cannot happen or be well understood, as we tend to be defined in the problem by the forces of separation and their visions of the transcendent.


Given the evolutionary differences in several cultures, this problem of separation may appear here as a forced generalization, however, over the millennia, it will tend to reproduce itself in all of them and, in fact, our existential condition implies a connection that always has recreated it everywhere. Living beings are not only connected in the subtle plane of total integration or in the basic structure of life's channel, but also in complex structures. The position of humans in the I/world interface can solve life channel conditions, but when a culture reinforces them, there is a spatial activation of a global collapse that virtually reaches everyone, so, the problematic of some, subtly reaches everyone, likewise the resolution achieved by some benefits all, as long as they don't continually collapse it. Therefore, a final resolution has to be individual, within an awareness of all these interdependencies, and it has to occur to everyone.


We are born as a unique model of resolution, so we are connected in a particular way with the universal problematic and in particular with the incompleteness of our ancestors, but we emerge without knowing anything, in cultural contexts linked to a subtle interdependence, which projectes the complex contents of the separation on the border of the I/world/other interface, forcing us to be involved with the problem and trapped in this opposite, that did generate the sense of an inherent evil and of the end time of entry into a harmonious phase with the whole, as well as the sense of falling from paradise, or imprisonment on earth (element and planet), of imprisonment of the soul in the body and of a karmic condition.

The separation from the sources of the creative and the social, generated by civilizations in the organic map of culture, established a very complex issue that, directly or subtly, has been reproduced in the world and has continued to this day. However, in this traumatic form, the creative process was being confronted with the main question, which opens up the non-dualistic sense of this evolution. There have always been unreflected separations, between men and women or between peoples, as well as linked to the emotional complexities raised in the animist interface and the warlike structurations. Therefore, in a very conditioned way, civilization was expressing what is the collapse of separation and its perverse effects, therefore, despite the added difficulties, reflexivity was having to deal with all the causes of separation and opened paths of human condition discovery.


This separating cut, where have merged all structures to be solved, projects itself onto the individual, as if defining the boundary of the conscious interface, in a complex interdependence open to all kinds of mistakes, but it is gradually generating the context for each one to reflect on the conventionality of everything that conditions him.

During this course, and in the following stages of our history, cultures continued to evolve in the deepening of the discovery, knowledge and expression, increasingly specialized, of their different components, but within a framework of the human condition that is structured in the problematic of separation and will aggravate and make it very complex, whether in the internal conflict of different cultures, or in the encounters, confrontations and mixtures between more warrior peoples and civilizations or between them. All this contributed greatly to the growing dominance of dualistic structures, linked to war and power over others and over material and cultural goods, which establish an oppressive and collapsing logic of the subtle creative evolution and human integration dynamics. In other words, the universal problematic, which recreates itself in life's channel, is expressed completely in the cultural structure and dominates it with the force of the most dualistic collapses.

However, all this is contributing to an individual sense of cultural models's relativity, to a certain integrative vision of peoples, a reflexivity on culture, political models, values ​​and the human condition, which will manifest itself in many ways, namely mystical and philosophical.

From about 2000 BC, the subtle waves of life's soul seem to have generated responses to this evolutionary process, expressed in the resolutions that certain individuals bring and lead them to the path of the final insight into human nature; into the stages of enlightenment. For some the process occurs spontaneously, while for others it emerges in the self-reflective and spiritual paths of their cultures or, as a result of a personal reflective path.

All of them, as a result of the process that has already occurred or is on the way to its emergence, will develop a view of the conventionality of cultural models and enter into the discovery of the universal meaning of life's values, living the expressive resolution of the structures that define the borders of separation and the I/world interface in a direct manifestation of non-duality of creation, which deepens in the evolutionary stages of enlightenment.


Some human beings entered the biological event that completes the path of universal insight and were taken by the challenges of its stages, which may or may not be accomplished during their lifetime, depending on the particular mode in which the event arises and the individual path in a given context. In a sense of tribute, let us remember the most prominent ones: Abraham, Moses, Zarathustra, Orpheus, the Hindu sages of the Upanisads, Lao Tsu, Gautama Siddhartha, Socrates, Plato, Jesus and Mohammed.

The paths are different, as are the achievements, messages, methods, visions and the way cultures receive and integrate them, but the non-duality is being lived and generating paths of full realization of the human condition, which will be in the basis of our cultures, of new events and the transformations that, dialectically, are leading us to a situation of final resolution.

Even those who were able to complete the various stages and were accepted by their culture did not transmit everything they were realizing and had to simplify the sense of non-duality. Others had more difficult events, completed or not, and lived in complex contexts, some faced the collapse of cultural forces and were killed, others followed less salient paths, etc. On the other hand, the messages and the connection to the achievements were filtered or collapsed by the modes of reception, integration and cultural appropriation, in interpretative paths that supported initial biases and forms of separation, more or less solved in the self-reflective cycles of history.


However, the true meaning of the human condition, namely of resolution, could be expressed and defined the conscious mirror in the non-duality of God or ultimate truth, where all structures and separations can be reflected and, manifesting their partialities and illusions, open each one to the final insight.


It is important to remember that this final process is the culmination of biology's meditation on its structures. The meditation that led evolution takes place continuously in life's channel, through the processes that ensure its integration, allowing the trainings and marks of the day to be reflected in the mirror of total integration and the structuring of relational answers to be renewed, as well as, the existential differentials linked to the levels of that channel to be reflected and generated the responses in the background waves, expressed in the new living beings or in the new souls.


This process occurs in different ways in all living beings and shows itself clearly during the sleep cycles, where deep sleep is the stage in which all levels are in phase with full integration, and dreaming the stage in wich the structurations are activated in a non-dualistic way and make a joint training that renews them. In the human apparatus, this meditation is already continuously expressing itself in the conscious process and can be taken to the point of final insight, where all structures ultimately enter into the solving reflection, which responds to the totality of their stories or, to the existential differential of life, leading the conscious process to do this in the world, in phase with the flow of universal consciousness. This is a biological understanding of insight.

In this sense, we leave a very small note on the path of Indian culture which, in its reflective cycles over the previous stages, had new insights and generated the relational modes and methods of entering into phase with the biological dynamics of this meditation, establishing the interface that triggered the final event.


The path of Hindu biological insight went through an initial stage, very focused on the non-dualistic art of entry in phase rituals, with the creative and its mobilization in various ways, where certain concentrations are already known and deep sleep is recognized as the expressive level of universal unity of being. Subsequently, there will be several reflective cycles on the subtle dimensions of the creative process and the non-dualistic wisdom, which deal with the existential problem to be solved and generate entries in phase with the background biological becoming, the so-called meditations, allowing to maintain the relationship or, the I/world interface, continuously in this transformative subtlety.

The final event will emerge in a given way and then evolve into others, generating countless enlightened people and achievements, in reflective paths that return to the initial ones and establish the different areas of culture in this sense of the human condition. The wisdom of this mode of being in the creative process will penetrate the entire East and reach the West, in synchrony with our reflective steps that, gradually acquire many of their meditative dimensions.


In this view of the human condition (as a resolution/problem) we are defined as the resolution but, what we would call the particular connection with the universal problematic, is seen as a karmic condition at birth, which continues the prison in the problem generated in previous lives.

Therefore, we are continuing previous mistakes and we have to be aware of them and their structuring in this framework, assuming the various ways that lead to the resolution of this separation from our nature. In other words, we are the ultimate nature, but are separeted from it, as well as immediately defined in the problem, and we are the only ones responsible for what has to be solved.


So, the complex structures in the conscious cycles (desire, greed, suffering, etc.), their reflections on the world we see and the difficulties that arise are inherently wrong and recreate a trace of mistakes that we carry and tend to perpetuate.


We would say that tends to exist an involvement with the problem that can generate the difficulty to see everything as expressions of what is being solved and wants to be solved.


This is one of the aspects of separation that remains in this understanding of the human condition, tending to sustain a sense of imprisonment on earth, as a cycle of complex reincarnations, and the difficulty of understanding why, a priori, there is a karmic condition, so as the subtle senses of non-duality, namely, what in the Buddhist context is meant by unity of samsara/nirvana.


This point of view only becomes complicated when the culture considers that the difficulties of karmic conditions are distributed among social levels and, therefore, those in the top positions are closer to the final realization. This recreates the illusion of superiority and potential indifference to the conditions of others, which maintain the distortions linked to separation and hinders problem understanding.


If we are this solving nature why did the karmic condition develop?


We are the resolution of the universal problematic, but we are born without knowing anything and we connect to it in a particular way. Therefore, we get involved with it and tend to generate a karmic condition, as we are structuring ourselves in it, within the conditions of cultural life and under the influence of various subtle factors, such as the social projection of separation and subtle activity of everyone's models. We need a good support so that we don't get stuck in the problem, generating all kinds of distortions, but find ways to implement our potential. In this sense, it is important to reach a vision of the human condition where the resolution and the problem are assumed as they are, allowing us to enter in a spontaneous and continuous path to final insight.


The resolution nature is non-dualistic, it is the emptiness of relationships full integration. Therefore, understanding well what we are (in that nothingness, unseen and impossible to possess) we recognize the expressions of our particular connection with the universal problematic, seeing what comes from the naive and ignorant turns of our involvement and, later, the historical structures of this problematic.


All the complexity is seen, and the true sense of error is realized in the awareness that completes its path. The non-duality of our condition takes place in the understanding that nullifies the illusion of separation between the resolution and the problem, allowing us to accept all the dimensions of the problem as they are, stopping its fixation, because we identify with the involvements or because we want to be in the resolution. In understanding, the resolution can take place, and everything that has to be seen and pass through us, shows itself without entering into the involvements and increased degrees of its complexity. To understand our condition well, as a non-duality of the resolution/problem, is to see it as it is, which allows its realization.

The path to global insight

Taking all this into account, we would say that, in many ways, the West has always been in a rather dualistic view of the human condition. On the one hand, there was a sense of separation, linked to a subtle evil in evolution and to the so-called imprisonment on Earth and in the limitations of the body, which were running through cultures and becoming more dominant, along with a disenchantment in earthly life, increasingly subjected to all the contradictions of power. On the other hand, the way enlightened events occurred, evolved and the different cultures dealt with their enlightened ones and integrated their visions clarifies well the dominant forces in their relational collapse. Abraham had to go through numerous challenges in an opposing context, the prophets stopped being heard, Zarathustra faced great difficulties in the passage of his message, which was integrated in a dualist way, Orpheus was killed, Socrates accepted the death penalty and Jesus Christ had to assume his condition in the brutal way we all know.


The realization of Jesus Christ was expressed in the relational non-duality of equality, opening up to all values non-duality's: freedom, love, creation and self/God. Human awareness is established in the subtle nature of life and places us in the position of universal compassion which, by realizing the conventionality of relational collapses, integrates them with the solving wisdom. Thus, when human beings meet, a universal exchange is generated, where each one's awareness can solve the other's difficulties and, therefore, the human relationship is already the process of final insight. The dynamics that puts the relationship in this dialogue, where the universe is solved, depends on the nature that creates it and makes us equal, giving us the ability of this joint awareness.


In caring for equality we are keeping the subtle base, the humanity, where everything can be seen and solved non-dualistically. In this simple human equalization is all the truth and its resolution, so common exchanges become the divine realization. For example, when we see that we are all sinners, at that moment we stop being sinners and start to see together the causal levels behind the acts and motivations, to understand the problem of involvement and to realize the human condition. In equalization we discover the kingdom of heaven, which is in us, ending the illusion of separation from God.


Therefore, Christ always remained in the non-dualistic simplicity of equality, living and expressing the illusion of separation, even on the cross and death, thus realizing the perfection of the human condition. The kingdom of heaven, enlightenment, is our nature, simple humanity, which is always very close and, taking everything into its fragile existence, is solving the universe.


The path of the West and its globalizing influence will depend very much on the ways in which this simplicity will be understood and implemented. Although Christ's message has the non-dualistic wisdom that defines us as the solution, setting the problem's approach in an appropriate way, its recipients did'nt go through the final insight, therefore, given the complexity of the personal and contextual structures, it is inevitable that the understanding reflects this differential.


The path of Christians takes place within an authentic concentration on humanity, but the formalization of the differential tends to define us in the problem or, as sinners, through the sense of imprisonment on earth, and gradually becomes intolerant to interpretations, to minorities's ways of life and to all social acts that recreate this meaning in the dualistic mirror of idealized perfection. This path, which slowly moves towards the institution of a persecutory State, as the issue of power affects humanity in all areas, is that of a prison in the opposite, where difference has became separation and everyone is trapped in the problem, recreating it as they try to eliminate it, without being able to realize what wants to be expressed and solved.


After chaos and imprisonment in medieval hell, we entered into a set of dialectical cycles or, becoming between the poles of dualities, which is complex and takes place at different paces in the various areas of thought and social life, but, deep down, is the path of reflexivity on pre-existing structures and those established in the modes of this awareness. Society will gradually enter a dynamic of insight into the multiple conditions and, in macro or micro dialectics, it is moving towards less dualistic modes of relationship that allow the process to be deepened.


The conscious process is in duality, dealing with the difficulties that the subtleties of definition and support in opposites establish, but as it oscillates between these is becoming aware of them, discovering the creative process and generating a reflexivity that approaches non-duality, that is, awareness from the subtle mirror of our nature.

Trying not to be simplistic, I approach this path of insight focusing on the dominant aspects of the evolving relational paradigms, as well as the prisons in the opposite that were generated and the ways in which the separation process was solved.


Cycles are dialectical in relation to previous ones or to coexisting ones and imply an awareness of conventional (social/personal) structures that is carried out based on a sense of life's values, more or less filtered by aspects to be dealt posteriorly.


The collapse of oppressive medieval contradictions led to an awareness of them that finds a position of individual freedom, valorization of human potential and dissolution of the separation between God, man and nature. In the Renaissance, man emerged as the resolution and resumed his role in the creative process, namely through the mirror given by the wisdom paths of pre-Christian history and the concentration on the development of all relational capacities, which openned him to points of view that relativize established structures and synthesize a universal sense of their creative condition, as well as lead to direct interaction with all levels of reality, namely the most subtle.


This process of generating and discovering the various meanings of the truth of the I/God takes place in much the same metaphorical and magical dynamics of medieval thought, tending towards a hyperconnection and causal vision that is partially trapped in pure fantasy. The next cycle appears precisely associated with a critical reflection that, given this dimension of Renaissance thought and traditional meanings, defines postures and methods for the evaluation of all pre-established truths and the objective construction of knowledge. Descartes even develops a kind of voluntary process of “insight”, where through doubt he becomes aware of the conventional aspects of conscious experience and, rhetorically questioning everything, reaches the undoubted essence of his being in the: “I think, therefore I am”.


The scientific revolution is beginning and, based on insights into the illusion of appearances, deductive reasoning and empirical evidence, responds to all partial models of the cosmos view and physical interaction, generating objective knowledge that nullifies its imaginary qualities and puts us before a given causal level of reality “as it is.


This cycle will be marked by an awareness that intends to continue this approach in all fields, as if placing their structures in the light of critical reason. The Enlightenment starts with this mode of relationship and from an objective definition of values ​​that allows us to understand the conventionality of social structures, their institutions and traditional ways of thinking. In this sense, it is important to emphasize the role of metaphors given by biology that, from then on, will be at the base of our understanding of reality. One of them founds equality and freedom in the state in which we are born, that is, without structures and in the possibility of building ourselves in every sense.


Based on this mirror, we were able to clearly perceive the relativity of social conventions and enter into a more organic vision of society, where the various meanings of its reconstruction were opened: economic, political, educational, etc. However, it is important to remember that, despite being born with a "clean mirror", cultural structures, however distorted they may be, were never something artificial imposed on this freedom, but the raw material of human history and life that we have to understand and resolve, and this will not occur through radical relativization.


The essential aspect of Enlightenment insight passes by the dominance of the relational mode of critical reason that, in the analytical dynamics of doubt and classifying separation, jumps between the opposites of dualities and thinks through essentialist primitives of meaning, stopping mental proliferation, metaphorical and unrealistic, as well as having visions of components of conventionality and describing certain causal levels, but imposing a conscious collapse aimed at separation, reductionism and schematic mechanism, which hardly realizes the limits of this relational mode.


Taking Descartes' example, we would say that there is no reflection on conventionality that opens up to our nature and to a subsequent transformation of awareness, but a rhetorical relativization that conventionalizes all references to prove the mode it has always been, that is, thinking with critical reason, and establish it as a fixed point for all approaches. The "I think" is as conventional and misleading as all other references, including the idea of ​​God as perfection: what is the "I" and "think", both being thought; we are always in thought, but what is the meaning or, what is meaning and how is it built in different relational modes, when we say "I" or "God", is there something fixed beyond the thought or exchange of other references and thoughts, where does the process stop, and what would “I think, therefore I am” be without these sounds, interior or exterior?...


Reason's dualistic filter generates insights into the conventionality of our conceptions, but new meanings are subject to its mode of collapse, so they tend not to generate a true dynamic of insight, that is, not to open up to a wise expression of conditions and structures that establish resolutions and deepen the entry into phase with our nature.


Rational dualization constrains this creative process in its objectifying collapse, to which all contents have to submit and be apparently under our control, with a pre-established meaning or polarization that reduces its senses and articulates them in the exchanges of a solving mechanism. This process collapses numerous dimensions of the creative organic, where the opening to insight could happen, and ends up generating prisons in the opposite of what is intended. The contents of the opposite pole are appearing like a mirror for us to realize the conditions of this mode of relationship, but, as a result of its cut and fixation, they tend to be felt as oppositions and hardly generate a transforming self-reflexivity.


The reason arises with the difficulties raised by the interdependence between the poles of dualities, which make them organic units to be managed wisely, within the natural becoming of the dialectic between opposites, which is solving the previous relationships and gradually realizing non duality. Hence, critical reason, in its dualism, tends to imprison itself in the opposite and to a certain self-reflective difficulty that prevents this dialectical becoming or keeps it only at certain levels.


Thus, reason, in its systematic evaluation of the conventional, instead of opening up to the experience of values ​​and our nature, generates separations and collapsing oppressions of meaning, that is, relatively chaotic modes of collapse of integrating waves, expressed in: relativism, individualism or alienation of the other, in separation from our nature and spiritual emptying, but also in determinism, that is, in the collapsing force of the machine and in the impossibility of the creative and free will, or in the dictatorship of ideas that cannot perceive their collapse mode, etc. Thus, all areas that have to assume the dominance of rational collapse will be more subject to these difficulties and will make a slower self-reflective evolution.


The next cycle will arise precisely from the awareness of these difficulties and, in particular, from the need for a self-reflective attention, which perceives the collapsing traits of its own relational mode and opens up to creative transformation and the expression of previous conditioning structures, that is, to the dynamics of insight.


Romanticism is in this vision of the creative process, already under the influence of oriental enlightenment paths, and assumes a total organic metaphor, where cosmos's creative spirit continous in nature, culture and the individual, therefore, the realization of values and social transformation can take place through personal creative paths that are established and deepen in the discovery of this continuity, through feeling, intuition and self-reflective wisdom, and are bringing that spirit and its creative process to the evolution of all dimensions of the real.

The key aspect for the following steps is related to the idealist view of the I/world interface, that is, that everything is language, so this interface does not have a fixed objectivity, but depends on the premises and concepts that collapse relational modes. There is no objectivity in itself or real, but only one built on the conditions that lead to the type of collapse, so it is necessary to be in a conscious return to these conditions. This occurs naturally in the dialectical becoming of the I/world, because the opposites are always present, reflecting and bringing the axis of separation, which defines them, to the awareness that intuits their conventionality and enter the creative resolution, opening to a new stage of expression of conditions and deepening of insight.

Let us now see the evolutionary path to the present day based on this clarification of the dualistic problematic of reason and the dialectical wisdom that resolves it. In general terms, we would say that these two great ways of being in the reflective/creative process generated a dualization between the different areas and their subfields, which became more or less dominated by one or the other, but gradually self-reflection became more important in all and generated steps of insight where non-duality begins to be realized.


The areas dominated by the realization of reflexive/creative process conditions, will deepen the dialectical wisdom and enter into the experience of certain senses of non-duality, therefore, they are cathartic areas of human condition's complexity that generate insight paths of our nature. These derive from individual paths and will have a relatively limited initial impact on society, but their reflexivity will end up being expressed in numerous fields and being part of their processes of awareness and creative opening.


The path of art clarifies this cyclical self-reflection on the conditions in the I/world interface that, in its original responses, throughout the 19th and 20th centuries, expresses the levels of an insight that looks for the origin of the creative and realizes it in the non-duality of everything as art. In the stimuli of the works there is this freedom and wisdom that leads society to cyclical self-reflection and to the awareness that turns everything into art and makes us equals as artists in this origin.


The path of philosophy (especially continental) will also be marked by a reflective dialectical return on the conditions of being, so it will realize the levels of its own dualizing collapse and establish itself in a less dualistic relationship, which clarifies the human problem in the contradictory conditions generated in the I/world interface and finds meditative ways to lead to relational non-duality, equality and dialogue, where all differences can express their authenticities and solve complex causalities, realizing the human relationship insight and revealing the true sense of what the conscious process is doing in the world.


Psychology, as a science, would tend to be dominated by the processes of rational separation but, from the outset, it is in the self-reflective position, because it has to assume that it is always in language or, in psychology, therefore, cannot go outside of itself to describe the psychology, but can only build one with the relational modes it uses to understand itself and deal with the other, whose wisdom or ignorance will have consequences on the individual and collective ways of understanding and building ourselves.


Thus, two broad lines emerged, one follows this self-reflective need, within the insight logic of our nature, while the other tries to maintain the rational separation that makes it a science, and tends to forget the relational dimension of a psychology built within these limits. The first, on the one hand, is expressed in the psychodynamic path, which evolves as a vision of life's channel, the I/world interface and the structures to be addressed therapeutically, within certain ways of being aware, reaching a more universal and spiritual view of the human condition that, from the 1960s onwards, becomes the transpersonal approach. On the other hand, at about that time, humanistic psychology emerged, assuming the non-dualistic position of insight into the human relationship that philosophy had achieved.


These are typically Western paths that, with more or less influence from Eastern enlightenment, will be fostering a non-dualistic reflexivity and opening up to the insight logic of our nature.


The second line of psychology is more conditioned by the dualistic problematic of reason and its mode of expression in the sciences, passing by the behaviorist view, whose limits led to the emergence of the cognitive approach. Behaviorism was dominant during the first half of 20th century, limiting psychology to the interactive reality of conditioning, understood by the relationship between stimuli quality and behavioral responses (input/output), not allowing to speculate about what goes on internally during the interpretation. However, in this relational mode, in addition to reducing the holism of existence in the I/world interface to certain types of conditioning, discrete or contextual, it not only speculates but establishes an interpretation process, schematic and mechanistic, which alienates the reflexive/creative and spiritual dimensions of our condition.


On the other hand, from the 1960s onwards, there was a cognitive shift that became dominant and revolutionized psychology as an empirical science, because it could assume the interpretive/reflective dimension between inputs and outputs. However, this dimension appears as a relatively mechanistic process that creates and articulates representative structures interconnected through various types of rules and procedures and, in essence, follows a computational metaphor of the mind and the psychological process.


Although this metaphor remains representative, logical and computational, and tends to collapse the spiritual, creative, emotional, bodily, contextual and social dimensions, so, the nature of consciousness, it is an interdisciplinary approach between cognitive sciences (psychology, neuroscience, linguistics, artificial intelligence, anthropology and philosophy of mind) which are in a reflective exchange of contributions and points of view, debating the reductionist vision of what is understood as the concretion of representations, their computation, evolution and, inevitably it has to assume the collapsed dimensions and limitations of this paradigm.


In this sense, it is important to say that the use of mindfulness meditation as a therapeutic means has proved to be so effective that it has generated the current dissemination in all fields, so it is expected that, in the future, the nature of meditative "processing", of the awareness that solves, and everything that evolves with it, will transform the paradigm towards the relational vision.


Science considers that knowledge is relative and is in a continuous self-reflection, where it evaluates theories and models against the results of experiences. Typically, are investigated some aspects of a particular model that is

supported by more general ones previously confirmed. The reflection takes place under the condition of several levels of paradigmatic collapse or base models that include the logical sense of separation between entities, behind the dualistic cut of reason and the realistic view of separation in the I/world interface. On the other hand, the theoretical conception, the experiences and the interpretation of the results are generated in this type of conditional framing of the collapses, so they tend not to raise a self-reflection about it. Thus, these models are firmly established in the most earthly collapse of our experience and hardly enter into reflection.


One of the problems with this mode of relationship is that we impose the most dualistic type of collapse to the different levels of reality to be studied, where we will find coherences and mechanisms between entities, but ignore the aspects that would open up to other paradigms, modes of awareness and to the insight dynamics; conversely, we tend to convert the problems raised by certain apparently incompatible facts into this dualistic mode of collapse.

On the other hand, in this relational training, we are building knowledge assured in these collapsing forces and conditioning our own reflective/creative process in them. That is, if our process has the potential to solve the entire universal history of conditions, then we don't even get to understand this potential well because we condition our evolutionary particularity with the most limited kind of collapse. This is a form of imprisonment in the opposite, because we move forward with safe knowledge, but generate a separation from our nature and, where we apply it without reflecting or realizing the effects of this collapse, there will be more or less destructive consequences for us and for the world.

Therefore, science considers knowledge to be relative, but conditions its construction and itself in a kind of tendentially reductionist and mechanistic collapse, which closes self-reflection within these limits and tends to eclipse the creative dimension of the real. However, as reality is non-dualistic, sooner or later, facts emerge that confront the base models and lead to a self-reflective dialectic ,closer to insight, where there is necessarily a transformation that includes aspects of the creative dimension and, therefore, of non-duality.

Physics secures the foundation of models on the basis of the scientific collapse mode and builds on the dualistic sense of the mechanical interactions of separate entities. However, at the beginning of 20th century, as it focused on the micro levels of existence, first on light and then on atoms, forces and elementary particles, was confronted with the evidence of non-duality, which is very clear in them. Basically, by having to assume entities as unions of opposites (waves/particles), as well as the non-locality of relationships and beings, and the reciprocities that the Uncertainty Principle raises, etc. it was dealing directly with the organic (or harmonic) nature of dualities and with the interdependencies between opposite polarities, that is, with the reflexive/creative process of non-duality.

As we suggested, at the beginning of this text, this non dual reality and way of thinking are eclipsed by a chaotic collapse that in general is unexplaineble or seems to depend on context complexity. The chaotic collapse of the wave of meaning appears in the measurements and raises the question of observer's intervention, but, in reality, it is the intervention of the dualistic paradigm installed in the experience that causes it. So the collapse is chaotic in some cases, but assumes many other harmonic paradigms in natural aggregations. That is, despite everything that physics has discovered in the quantum plane and the mode of reflection it trains in it, it continues to maintain a collapse that places macro reality under the domain of the earthly rational cut dualization. It is like an insight into our nature that remains truncated by a general conditioning of thought and therefore cannot penetrate the different levels and areas to realize our condition. However, the opening to non-duality is taking place and, in addition to the scientific focus on the integration of these two sides, the disclosures and appropriations, which currently popularize this insight, have already forgotten the cut and idealize ways of their integration.


Biology deals directly with the channel of life, therefore, its discoveries are fundamental to understand our nature. Living matter raises all the reflexive/creative dimensions that are expressed in the conscious, namely volitional, theological and spiritual. Therefore, in order to be scientifically approached and to build objective knowledge, it is necessary to be exempt from these cultural interpretative paths and define an objectifying separation that focuses on processes, within the materialist paradigm of science and its relational modes; reductionist and mechanistic. This separation was achieved but, given the relational mode, it inevitably collapsed many subtle integrative and creative dimensions that are essential to understanding our nature.


In the discoveries course, countless insights were generated about different aspects of life that appropriately relativized certain traditional understandings and revealed the complexity and wisdom, multifaceted and interdependent, of the organic and relational levels. However, despite the several fields being in different points of view and experiencing the interdependence and wisdom of life in particular ways, the background paradigm establishes a rational cut dominated by the reductionism of processes and by a simplifying vision of the meaning of life that, ends up, giving more importance to the dualistic collapses in life's channel, linked to the struggle for survival and to the rational cut itself, than to the values ​​expressed by organic orders and the path of evolution.


This paradigmatic vision reached a resolution and synthesis with Darwin, raising the debate that comes to our days. The tree of life has an evolutionary meaning, derived from one or several initial forms, generated by a Creator, which are transformed into others through small variations, said to be natural, therefore, more or less with a resolutive meaning, being preserved those that survive the forces of natural selection and, by reproducing, continue the same process.


By including man in this process, Darwin generated a very important insight for reflexivity on our sense of separation/superiority in relation to other beings and the possession of creation, namely, it opened the possibility for us to a better understand our evolutionary particularity, finding thus the meaning of the evolution of life that reveals our nature. However, conversely, the selective view also favored a prison in the opposite that collapses our evolutionary particularity in several ways, fostering, for example, the logic of superiority of the more evolved/adapted (colonialist, racist, etc.) that continues behind the competitive structuring of the different levels of the social process, but also an approximation to other animals and nature that intends to return to a more instinctive condition, etc. In other words, this imprisonment in the opposite leads to forgetting that our particularity involves precisely the capacity to equal ourselves with others and, from there, to transcend the collapsing forces of natural selection, instinctual fixations and all other conditions.

As biology advanced in the discovery of genetic structure and made it the founding base of its own reductionism, this paradigm generated a radical collapse that nullifies any reflexive/creative dimension in nature and, at the bottom, enters into a paradox, or prison in the opposite that leads to current self-reflective process. Neo-Darwinism assumes that beings natural variations derive from random mutations of genes, “errors”, which become positive or negative in the process of natural selection. Therefore, nothing in evolution is a reflective/creative response to conditions, and the path of life has always been like that, that is, life arose from a process that randomly created more complex molecules, which were selected and generated DNA and other factors, in a co-emergence that leads to the cell, organisms, will and all existential dimensions, intelligence of all levels and beings and the reflective/creative conscious process that solves by being aware of conditions... That is, natural selection can only be an "invisible hand" guided by the subtle model of life.


Biology is so important that, if it takes us to a deep understanding of life's meditative nature, there will no longer be a separation between the self of understanding and the reality of our nature, creating the interface to spontaneously unleash the ultimate insight in every human being. It is this potentiality that raises a final sense for what we call biological insight. That is, as we enter into a non-dualistic reflexivity and arrive at a clear vision about universal evolutionary process meditation, namely that of biology, we will understand our particularity and we will be establishing an interface that will allow the spontaneous emergence of the final insight.

However, the reductionist view of biology tends to take us to the opposite position, generating a separating collapse, between the self and "its" organism, which conditions it within life's channel dualistic levels, obliterating the subtleties of organic integration and the meditative vision that clarifies the continuity of the reflective/creative process and opens up to the infinite potentiality of our nature. We are separated from an organic nature, possessed as if it were a complex set of mechanisms, which proves to be fragile and irrational, partially by the action of this separating collapse that does not understand its meditation and reinforces the dualisms to be solved.


In the neo-Darwinist view, the mechanism of life has lost its reflective/creative capacity and is dominated by the determinism of the “information” contained in the genes, as well as their random changes and selective forces. We are the reflexive/creative consciousness but are in this condition, as if under the pressure of selective forces, separated and subject to a deterministic nature, emptied of a link to consciousness, subject to randomness and trapped in its frailties and irrationalities. Thus, as we arrive to mechanistic reductions in the wisdom and interdependence of processes, the separation makes them instrumental under our dualist domain and gains a sense of superiority, where it seems that intelligence and hence the consciousness implicit in the orders are in the the side of those who discover them and can mobilize them, and not in nature and its parts. The danger of this collapse, which turns nature into a mechanism, intending to dominate, mobilize and alter it in an instrumental way, involves the potential fixation of a reducing meaning of life and the mobilization of the genetic component with an incomplete vision of its subtleties.


However, from the beginning, the climax of the mechanistic reduction, that would be genetic determinism, proved to be an illusion, therefore, in a way, a reaching to the opposite that has gradually materialized: because it is not really about "information" for construction, but of relational resolutions that imply all the meanings they will generate and are only operationalized with a living sense (as proteins), in a meditative process with the subtle waves of water that lead them to assume very precise complex harmonic forms; because genes are only 2% of the DNA and too few to discreetly determine the countless characteristics of the living being; because the DNA process is revealing itself more and more complex and meditative; because a dynamic model is needed to articulate the entire process in a reflective/creative way, which in part will be in the 98% non-protein coding, but also in epigenetic components and more subtle ones, which interact with all other dimensions of life: food, behavioral, conceptual, emotional, spiritual, etc.


Thus, in what we would generically call the epigenetic paradigm, the life process becomes a great meditation or reflexive/creative dynamic, where all components interact within certain processes of interdependence, and the sense of separation is being solved in the paths who discover these interdependencies and their subtle integrations. We are no longer subject to a separation, but transcending it in our personal science of understanding, awareness practices and habits regulation, where we refine the sense of the interdependence of all relational components and, therefore, the non-duality of life's values. This evolution opened up a broader and more intelligible integration of eastern enlightenment paths, which bring the paradigmatic frameworks and means of entering into phase with biological meditation, allowing for a more direct experience of the subtle dimensions of life, which becomes the revealing and transforming interdependencies source.


Biological knowledge is being integrated into this vision of life as a great meditation, where we increasingly transcend separations, for example: by better understanding the gigantic community of beings that inhabit us (the microbiota) and participate in all our reflective/creative valences; namely, as we have an increasingly detailed sense of the interdependencies of all environmental factors, of beings, their ways of life, contributions and conscious processes, which are reflected in the world's collapse generated by us, revealing a prison in the opposite, full of contradictions, which puts us ultimately before the values ​​and the truth of our condition. The meditative vision awakens us to our nature as a resolution and clearly shows how we have become involved in the problem to be solved and have turned it into a very complex prison in the opposite, which requires the relinquishment of many old habits, conscious commitment and the wise mutual help of all, to arrive at a new way of being in the planetary meditation of life. This transition may be the one of final insight, but it can also trap us in chaos and destruction.


Therefore, biology is taking a path towards non-duality in sync with the evolution of society, which also does so with the assimilation of similar paths in different areas and, in particular, with the transformations derived from its reflexive dialectic over the last two centuries.


If we think of the world since Romanticism, we have Europe as the superpower that, at all levels, assumes an imperialist superiority over other peoples. These are being forced to change or are enslaved and even exterminated by our economic imperatives and prejudices. Internally, the situation is very conflictual, given the same imperatives and dualistic tensions derived from the collapse of the Ancien Regime and Industrial Revolution. Society is in transformation, but remains mounted on social differentiation and will lead the people to a mechanical collapse that almost enslaves them.


Since Romanticism, thought will be increasingly influenced by organic metaphors, however, these will always be subject to a mechanistic collapse that comes not only from the separating forces of reason, but above all from the machine. Machines, which are ultimately metaphors for the organic, simplify the resolution of tasks and needs, opening up a new sense of abundance and a world dominated by its mode of collapse, facilitator/destroyer, in the sense of mechanical, inorganic, not reflective, etc.


Just as agriculture brought an abundance that was managed unequally along the axes of social separation, the machine also opened up the possibility of an enormous abundance that was materialized in these axes and imposed a complex collapse on the psychological, sociological and natural processes, which continues the dualistic logic of the rational cut.


Since Enlightenment, society was increasingly thought of as an organic system, where man can realize his nature, through a vision of the values ​​of life (freedom and equality), the rational management of interdependencies between all parties and of ethical contradictions between the economic and the sociological. This reflection raised the need for democracy and generated the liberal and socialist points of view as paths to a non-dualist resolution of these dimensions. However, both points of view tend to be trapped in opposites: the liberal by favoring the continuity of pre-established differentials and their authority, while the socialist for generating a bureaucratic machine, whose weight and potential corruption hinder the implementation of values, but above all , because, to ensure the linear realization of the project, it tends towards authoritarianism. Therefore, the resolute path would go through a struggle between these opposites, which limited both sides, and through finding a more dialectical way to integrate them in a self-reflection, democratic and evolving, which deals with these two trends and allows for a transformative meditation, through the expression of the various levels of filters that block the realization of values.

However, to a large extent, the reflexive dialectic, which led to values's realization, had to be done by force. Given the collapsing tensions of the economic imperative and the rational blindness in history construction, the more or less nationalistic imperial machines were concentrating on a conflicting competition that ended up triggering World War I and, as a result, World War II. In the end there was the destruction and a sense of ending the madness of the ego, national and individual, as well as the need to assume equality, interdependence, dialogue and mutual help, materialized in the process of decolonization, the UN, the European Union, etc. But there was also a basic dualism (capitalist/communist), which would close us in the fear of planetary destruction, investing more and more in this nuclear capacity, as well as in the blocking forces of reflection, established by the competitive separation of models and their simplistic visions of goodness/evilness.

The 50's were a time of reconstruction and return to the logic of the consumer society, social ascension and excitement with the possession of new ways of life facilitation, which projects a sense of continuous progress within the confines of the conservative forces of culture and its normalizing prejudices. Freedom and progress are proclaimed, under the control of a relatively conformist relational collapse, which idealizes the goodness of that life and castrates reflection on the contradictions and hypocrisies of the system. On the other hand, in music, in individual style expression and in the struggle for the rights of North American blacks, is already underway the processes that will define the next reflexive cycles.


The 60's established a self-reflective turn, which assumes freedom in all its dimensions, to see and confront the path of modernity's rational machine and its imprisonment in opposites. The new generation (of Americans and Europeans) will develop an existential sense of freedom, where all the structural collapses of sociocultural forces will be reflected and show their conventionality, awakening a critical and creative movement that does not intend to improve some conditions, but the total transformation of the system. It is a process of insight, where awareness is maintained on the existential sense of values, generating an individual and collective becoming, which encompasses all themes and facets of reality. This reflexive/creative dynamic is expressing consciousness and will integrate all critical and cathartic paths (ancestral, modern and from other cultures) in a process of self-knowledge, experimentation and creative expression, inseparable from debate, activism, union of wills and confrontation, where the boundaries of paradigmatic collapses are transcended and the non-dualistic sense of values ​​and our nature is discovered, but obviously, a prison in the opposite is also generated, derived from naivety, excesses and radicalism, that continue into the next decade.


However, this movement, where the spiritual, the philosophical, the artistic, the political, the sociological, etc. are aspects of an unified awareness, initiates a structural transformation through themes that gradually became more important for everyone, inevitable, assumed in different areas and at the base of the current psychological and sociological process, namely: environmentalism, ecological intelligence and recycling, the return to nature, the construction of alternatives to current society; the problematic of capitalist imperatives, consumerism, alienation and destruction of life, war and investment in nuclear power, institutional blockage of values ​​and corruption; female inequalities or, between classes, ethnicities, minorities, peoples and hunger; as well as the reform of education, the family, adolescence, adulthood, sexual freedom, gender; the meaning of work, art, self-creation, freedom of expression, altruism, human potential, self-knowledge and the spiritual meaning of life, etc.


Thus, we would say that the 60's generated a process of insight that, in an integrated way, expresses all the reflexive paths about the necessary change to realize human potential. It is a countercultural insight, mounted in an existential sense of values ​​that, therefore, mobilizes the entire channel of life and will gradually evolve and be assimilated into the cultural dynamic, through dialectical processes with its opposites, where insight becomes institutionalized and the different areas enter into a self-reflective meditation on their structures. This evolution was happening in phase with globalization and, deep down, it is the unifying component that makes it a life channel entering into an insight.

In this dialect, the logic of consumer society, as the great engine of current culture, will penetrate all areas and advance towards hyperconsumption, systematically collapsing relational modes in the simplifying marketing grid and generating a worldwide discursive structure: of self-interested relationships, instrumental reason, materialistic achievement, social ascension, individualistic hedonism, etc. which gradually becomes more reflective, as consumers get tired of being in this type of relationship and seek authenticity, as well as intend to generate identity in values ​​and meanings that are important for personal and world change, including spiritual ones.

Organizations will also have to enter into a meditation, about their structures and ways of collapsing human potential, to become more adaptive and creative in face of the conditions of their interdependence and contextual contingency. The human component, motivation and its synergistic resolution capacity (social potential) are becoming the key aspect, leading to management by culture, values, the importance of social responsibility, human and environmental ecology, etc., within an ethical and creative conscience that participates in solving local and world problems.


The late 80's and early 90's will be marked by the dissolution of the reflective filter generated by the separation between capitalism and communism. From then on there is no idealism on one side or the other, we are in capitalism and have to realize its limitations and consequences. At the same time, under the influence of the non-dualist path of philosophy and art, the existential awareness of structurations will become more sophisticated and look at reality as a text or set of discourses, which are subtly structured by all dualistic problems, conditioning the possibilities of meaning and conscious collapse. This vision leads to a new activism that does not go through the duality of critical confrontation, but through taking texts, objects, etc. to a non-dualistic situation, where they become beings of insight or art, as they spontaneously reflect their/our conventionalities and do not close meaning in one direction, but maintain the creative freedom of their construction. Postmodernism was misunderstood by the structuring forces and seen as relativism, but it was the first broader training of an extremely important dimension for the current situation, a kind of approach to non-duality, which maintains awareness in the creative space of meaning and avoids being trapped in the opposite: in schematism and extremism.


As we approached the end of the millennium, the shift towards the spiritual meaning of life became more pervasive and deepened around different visions and practices generating an increasingly important movement in the following decades. On the other hand we entered a revolution - technological, sociological, economic, communicational, relational and, in particular, of knowledge- that defines the presente stage of globalization.


Since the year 2000, reality was increasingly influenced by the globalization of the Internet, by its internal evolution and integration in mobile communications, which generate a revolution at all levels, marked by the dissolution of countless separations and their modes of collapse, so by awareness's liberation. We created a virtual world that converts the real into one more communitarian (local/global), based precisely on freedom, proximity and the end of separations logic, giving, sharing, easy access, presence to all realities, openness to all levels of knowledge and perspectives, interactivity, reflexivity, creativity, etc. Despite the commercial dominance, the various types of filters, the ethical complexities, etc. this virtual world continues to be a space that embodies these values.


This values dynamics is reflected in the real world and invests the sense of the I/world that defines our basic relational posture. Thus, each one (nowadays, about half of the world's population) makes their offers, researches, interactivities, etc. more or less within these values, in very variable paths, but it is faced with the novelty, diversity, simplification, the levels of correlation between the subjects, their integrative perspectives, the evolutionary paths of knowledge, the reflexive comparison between the points of view, their conventionality, the main stream and the alternative, the typical relational modes, the authentic and the forced, the correlation between the relational modes and the wisdom of the contents, the possibility of deepening, branching, etc. Some take more restricted paths, others broader and deeper, but in all of them there is an experience of many of these relational dimensions and a training of the this personal transformation awareness. In fact, virtual reality, in each message and in the reflective processes between them, is always based on a logic of insight, that can be more practical or playful, critical or existential and above all authentic or misleading, filtered or based on values. An important aspect is the ability to manage informal and expressive forms of relationship that dissolve separations and inequalities while ensuring the quality and details of more or less complex matters, their connection with others, etc. This takes place within a competitive comparison between many offerings, which are evolving within these requirements, becoming a widespread standard.


Therefore, over the years of training and reflection, in real and virtual interactions and projects, there seems to be an evolutionary trend of all these dimensions, a relational resolution of separations, the growing interconnection of subjects, the operationalization of what has been learned, of new visions, etc. As well as the tendency to want to know more, to be aware of all kinds of subjects and visions of the real and, namely, the spiritual sense of insight, the so-called awakening of the conscious, which has lost separations and taboos and appears in many points of view, different relational modes and is more or less evident in numerous themes from many areas.


As we have already suggested, all humans are subtly connected and, for this reason, they have always been in a joint meditation, which has been integrated in recent centuries and has reached the current globalizing moment. Taking into account everything we have seen in the evolution of thought and its current opening, deepening and interconnection, as well as the informational exchanges in the global village, we would say that the set of all selves/worlds, in their understandings, perceptions, experiences, personal transformations, acts, etc. are generating a great process of insight in the world's channel of life.


Globalization has evolved since the Renaissance until reaching the point where, more and more, we define ourselves and evolve in the awareness of being in the same world meditation room, where each one makes his own evolution of awareness, in many ways and in face of a multifaceted personal/global reality, which brings to light all the structural complexities and fixed points of history, showing the causes of the usual problems, as they are, and forcing us to take the path and the wise means of life's values.


Let us remember that the conscious is like a text, where the subtle becoming of consciousness realizes values ​​in ideas, insights and reality, depending on the superficial collapsing forces in the life channel, that is, on the way we are aware of them. The set of humans forms a channel of life, where consciousness is evolving with the realization of everyone, which is done in countless forms and dominances. However, we can say that, in this world channel, the conscious process of some is recreating more the forces of dualistic collapse, others are already more in a logic of insight, others are very evolved in it and others are already in the final realization.

This is not to say that one is better or worse, the reality is that, in subtle terms, the channel of life is only one, we are all its resolution from a particular point of view and are more or less involved with the problem we are given to solve: the story of life's suffering.


We are all the resolution embedded in the problem, discovering the means of its perfect concretion and, given our total connection, in subtle terms: the evolutions of some are always with all the others, namely those who have already passed the incarnation in a more or less enlightened way, being more or less collapsed by our own dualistic difficulties; in the same way, the activations of the problem, made by some, are also always in everyone, generating difficulties and a tendency to be reactivated. Our correlation has this complexity, therefore, in world's meditation room, no one is free from the problem, only in a more or less conscious, subtle and spontaneous way of solving it or, in a more complex involvement with it.


In this meditation, the most important aspect is the awareness, which occurs in many ways, more or less filtered, but correlated. Correlation is an important factor in the evolution of awareness. On the one hand, we interact with many realities that lead us to different ways of being aware and generate a reflexive/creative integration that keeps us in a certain logic of insight. As knowledge and awareness evolve, we become more conscious of relational modes and meaning's construction subtleties, so the process evolves.


As we have seen throughout this text, being aware is the reflexive dimension that generates responses and resolutions, both in the sense of the internal transformation of our structures, as well as external ones, in relational attitudes, interactions, projects, research, etc. These dimensions are not separable and evolve together, in the same resolving process of life's channel structural levels, which is always consciousness better expressing itself, or the subtle biological integration penetrating these levels with its wisdom. This resolution, even if infinitesimal, is always the fullness of biological integration and, therefore, it is empty, expressing itself as the space of relational opening and the non-manifestation of constraining aspects, which allow us to have another awareness of realities.


These resolutions or evolutions of awareness are propagating and transforming in all forms of world interaction and, given the subtle connection between humans, they are in space, reaching everyone. The globalization process means that the structures of the world problem are being expressed, seen and addressed within this evolutionary process of being aware, in objective ways, that involve some of us or many and tend to reach many more. All of this helps the evolution of the process that, in its subtle dimension, we would say, in the “existential internet”, is instantly bringing resolutions to everyone and, as we have seen, the worldwide reactivation of the problematic (of the dualistic collapse) that each one does, in more or less burdensome forms, it is also in space reaching everyone.
Therefore, in their reflections and interactions, everyone is solving or complicating issues that are more or less personal and local, but in reality, they are always mobilizing the world's resolution or problem.


Let's think with a simplified scale of ways of being in insight, in order to better understand some correlations between everyone's contributions to the evolutionary process of individual awareness and the realization of world's insight. Those who are in a more dualistic view, are the ones who most reactivate the problem in objective and subtle terms, but they are faced with an interactivity that forces them to reflect and infinitesimally integrate the different levels of resolution that they are subtly receiving. Those who are in the evolution of a more or less dualistic awareness come into contact with various objective levels of dualism and resolution and can make objective and subtle contributions that are important, particularly for the first ones, and go on integrating new levels of the empty resolution that helps in the reflection that opens to their nature. Those who are already more in the insight dynamic are participating in the process with a more subtle awareness, which allows understandings of the world process and what they are receiving, in terms of problematic activation and resolution, and participate objectively and subtly with the means generated in this evolving awareness. Those who are more advanced in insight logic are already aware of the patterns of the entire world process in a simpler way and, appropriately, see the approaches conventionalities at other levels, dealing wisely and directly with the subtle process of resolution/problem that comes to them, although they can still understand it in a partial way. Finally, those who are in the final insight live the unification of the objective and the subtle, so they are aware of all kinds of conventionalities in a subtle way and understand them in a non-dualistic resolution, where they spontaneously address everything that arrives to them.


This interdependence is gradually generating a global process of insight, where the subtle dimensions are becoming more present in everyone's "eyes" and an interface is being established that, if there are conditions for its deepening, in a more or less distant future, can lead all humans to the final insight stage.


In 2016, still without a very clear awareness of this entire process, I unexpectedly had empirical proof of the biological insight thesis, that a deeper understanding of the biology and evolution of the universe, as the same meditative process, could solve the separation between the conscious self and the reality of its nature, freeing it for the stage of spontaneous meditation on all personal and world structures.


In the following years, there was a revealing transformation of the universal's meditative process subtle meaning, of life and our history, that pointed to world's insight as moving towards its final phase, and in 2018, as if in opposition to my expectations and doubts, I was led to the most unexpected understanding ever: the world interface had entered that phase and, in fact, from that moment on, all human beings were experiencing the final insight!


Despite everything I had already thought, intuited, lived and observe, it seemed and still seems to be very difficult to understand. Is it really happening? This has to be clarified by each one…


What I can say is that, up to that point, the final insights tended to appear in paths of great dedication and deepening, namely, within the paths of spiritual traditions, where there is a history of these achievements, and spontaneously evolved through certain stages. In this case, it happened to everyone in the different conditions of each one, more or less disconnected from such a possibility and, therefore, evolution is less linear and continuous, depending on personal and global conditioning.


The beginning of the process can be understood as a generalized resolution of ours connection with the problem, that each one establishes after birth. This structural resolution brought an internal emptiness, peace, freedom and a sense of ending of separations, that is driving the process, bringing to the experience (bodily, mental and emotional) the personal structures we build throughout life, depending on the way in which we get involved with the problem. These structures are expressing themselves in a particular causal order and in a resolute way known as fruition, in which they only need to be seen and understood in this sense to be integrated into the subtle biological order. The resolution of personal structures also implies those in the world space that are thus being brought to the surface or to awareness.

What comes up are complex or problematic structures, just as they are, and, therefore, in both cases, difficulties arise from the partial ways in which we approach them, that is, without the true meaning of their spiritual process. So there is the tendency to reactivate them alienatedly, to correct them, hide, etc. which is very dangerous in a spontaneous dynamic of insight. On the other hand, given what has already been solved in subtle terms, there is the emptiness of integration, trust and freedom, which are not being understood in their true sense, but in conjunction with the dualistic remnants that have not yet come into fruition, where the identity tries to preserve the old ways of conceiving and acting, ending up getting involved with the complex patterns in fruition. The result is a certain tendency towards extremism, towards simplistic collapse, superficiality and even towards a freedom that implements the extreme and all the complexities and mistakes, without any sense of its ignorance, and remains in that primarism with the support of those who sustain that kind of collapse.

Extremism derives from a way of being in realization, which blocks its becoming in the dualistic certainty of its definition and categorical separation, getting stuck in the opposite, in the collapse of what has not yet been seen forces, nor can be seen. It suffices a litle indication of one side for it to be dualistically assumed as the extreme, which makes relationships very difficult, collapsing the possibility of understanding the other, of living the process of meaning beyond fixed schemes, preventing dialectical exchanges that feed and resolve it non-dualistically.

In other words, the world's insight is going through a complex fruition of problematic patterns, fragmenting and generating blocks that put us in an apocalyptic situation, where we have to assume the seriousness of the process, to deepen the understanding of its spiritual nature and to let the dualistic remnants, in all areas of the machine that we have created in the world to free ourselves, to be transformed in that sense. If we understand well the reality of what is happening, emptiness, peace, freedom, etc. will be lived in what they are and we will all naturally fall into us… In the wise becoming of our nature that, spontaneously, will lead us to the vision of the true meaning of life, earthly and eternal, to the reformulation of the partiality of current imperatives and the mobilization of knowledge and all for the transition that we inevitably have to make.

At this moment, we are already a single organism, whose DNA is the ultimate nature of insight, so we have to understand it well, to not transform the differences experienced into fragmentations and complexities, that add up and lead to our destruction. If that happens, we will make a transition in many dimensions, namely the ecological one, and we will be completing the final insight that, in objective and subtle terms, solves the history of life and the universe, opening up a new stage of existence. What all this implies is still difficult to define, but we must remember the greats of history, who revealed what is the true human potential.

In this sense, it is important to say that, in addition to all the differentials, fragmentations and distortions generated by current imperatives, there is a notion of information processing that becomes dominant and, subtly, continues the reductionist and mechanistic problematic, collapsing the sense of life and humanity in universal evolutionary meditation.

In today's society, we are increasingly involved with computer interfaces and their automatic resolutions, on the other hand, we have to deal with many messages, most of them built in an informative relational mode, despite being enriched by multimedia components. Therefore, we have a great deal of training in computer simplifications and this way of extracting and articulating information. These trainings generate a systematizing of relationships that, together with the view - cognitive, neuroscientific, genetic, physical, etc. - that the cosmos, life and the conscious process can be reduced to the metaphor of information processing that we attribute to computers, generates a dynamics or regime of mechanical collapse of the signification process and a relational fragmentation, which naturalizes this metaphor and contributes to the current prison problematic, in life's channel superficial dualistic modes.


However, we are not information processors, but conscious living beings, generated in the evolutionary path of universal meditation, who feel and generate meaning in a reflective/creative way. This has nothing to do with what computers do. Computers do not generate meaning, but rather articulate representations in a pre-established way so that they make sense to those who interpret them. We can try to recreate computational articulations (logical, probabilistic and connectionist) that are metaphorical of the meaning process but in reality are just working with these representations in a more complex way, but that is not the meaning. The computer is and will always be a simplified metaphor of what we are, so we must realize its conventionality, so that it doesn't define us or the possibility of our definition.


As we have seen, meaning evolves in dependence on the relational mode becoming and all the factors that condition it: personal, contextual, historical, etc. We never get out of meaning and we can approach it in every way possible, that is, create meaning in these ways, but we will never know what meaning is, because we will always be moving in meaning, experiencing its significant effects, managing the spontaneous appearance and our action in it, which are also significant, in more or less usual ways...


We can generate meaning in many ways and even think that it is something fixed and objectifiable in a combination of references, but throughout this journey we are in the pragmatism of meaning, within a way that simultaneously raises its opposite, is generated by the same and, in reality, it only has meaning through it. If something is only defined from its opposite and vice versa, meaning always occurs in the reciprocities of the organic unity of duality and is the being in this interdependence with more or less wisdom, that is, in the realization of non-duality. Meaning arises depending on the relational mode and its reflexive/creative evolution, on awareness and biological solving responses, which are always the possible management of being in this wisdom of non-duality. Thus, we would say that meaning is the conscious process in its valuing expression of life's channel structures, which opens to consciousness as it becomes aware of them and solves them.


In this sense, meaning is an existential process of life, or the totality of the relationship taking place, implying all dimensions of existence and its history. In each moment of meaning, all relational levels and collapsing forces are being mobilized or participating in a reflexive/creative dynamic, that materializes the particular collapse of meaning and acts on that relational history: cosmic, of life and of the conscious process. Feeling, sense and meaning are consciousness expressing its nature under the conditions of a more or less reflexive collapse mode, allowing to show its history and the reciprocal responses that bring its non-dualistic resolution, in present awareness or in the dialectical paths of later reflection.

On the other hand, expressive representations such as texts, drawings, photos, guidelines, films, etc., just because they exist, even without the presence of an interpreter, in subtle terms, also always imply the totality of the relational process of meaning, as a virtual activity in the space of relationships, mobilizing the dialectical resolution of the real.


To conclude, we could remember that life is a local harmonic collapse of creative's emptiness subtle wisdom, which completes universal evolution by bringing this awareness to all levels of space. This mission is not easy, it is really the great meditation of universal compassion, because, from the beginning, life had to deal with and define itself through the other modes of collapse, generating an existential differential that is being solved in the reflective/creative process of species and awareness evolution.


The ultimate meaning of life and the conscious process passes by the ways in which they impact reality at countless levels, more objective or subtle, to accomplish their universal mission. Right from the start, the existence of life brought its subtle integration to space and helped it to come alive. On the other hand, a large part of relational evolutions, such as the perceptive senses, are not mere means of representing facets of the world, only for survival purposes. In reality, they are a particular embodiment of what already exists in the empty feeling of life's integration, which will act in the world. For example, animal life interacts with what we call radiation and generates the resolution that is light and vision, and its subtle action in reality's evolution. Without life there is no light, sound, etc. Generally speaking, we would say that, in subtle terms, experience, feeling, as well as the construction of meaning, are acting in the world and creating the conditions for consciousness to manifest.

Therefore, the nature of being is the relationship and this implies everything, namely that our ways of feeling, seeing, hearing, etc. have always been at work in the world and mobilize the deepest laws of the universe. Despite being the oldest, we are still at the beginning of this sense of life, while feeling or realizing that, in its authenticity, it transforms reality. So, as the world's insight deepens and the vision of non-duality sharpens, we will make it the main aspect and then all the solutions will come…

Blog posts depart from some of these themes, if you want to be notified of them and/or suggest any, please contact me.

The same in case you have any questions, feel free...

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