THE CULTURAL LABOUR OF MANKIND
The labouring of cultures, nations and religions are but symptoms of the whole of creation gravitating towards unity. The wars of diversity are but a reshuffling and reconfiguration of the totality. We look into the direction of the diverse components. Yet, it actually is about the total which integrates. The singularities of diversity are bound for a singular unity.
The integration of the universe of universes will reveal the mystery of life. What cannot be found in the parts will make sense when the whole becomes evident. It is impossible to understand an organ independently from the biological system it is part of. Similarly, the mystery behind creation will only become evident when its wholeness becomes evident.
The agent which can enable and impede this perception is the mind which focuses on and clings to components of the whole, because it finds security and stability in them and the price of this perceived security is that it misses the totality, which appears as far too vague to provide the security one seeks. And yet the small securities are all time-bound. The only real security lies in the totality of the whole because it transcends individual time.
Man thinks that if he gives up the small scale individual security, he loses his life altogether. Therefore he refuses a wider reference frame, be it supranational or global cosmic or the perspective of the whole of creation. And yet, whether one adheres to a creationist of evolutionist view of the world, the whole is an integrated, interdependent system, whether it has evolved sequentially or whether it has been created in one seven-day act of creation by a Creator.
Whatever world view one may have, the totality wants to express itself through each member of it as it carries the information of the totality in it. The member or component of the totality can inhibit this through clinging to what he/she perceives superficially as his/her wholeness, which is a fragment. The totality of life is one and it wants to express itself wholly in each part. Otherwise disequilibria may occur. This applies to individual and to social entities alike.
The individual and collective self focusing on what it perceives his/her interest cuts itself off from the life of the totality of the whole. This creates deficits in individual and social entities which leads to compensatory behaviour to recover what their pursuit of a supposed security has inhibited. Therefore all the dialectics of diversity are but compensatory processes of the negation of the One. For only in the One life flourishes freely. The disconnection form the One means inhibiting life.
All life is relationship, relationship with life, which is One. Death is separation form life at the maximum. Relationship or separation within an organism and with life as such determine an organism’s vital viability. When the breath of life does not reach parts of the organism it suffers. And when a part suffers the whole organism suffers. Cut off from the blood flow, which is life, the organ suffers and the organism as a whole. All medical systems try to restore, according to the philosophies of their medical system, the relationship between the parts of the organism as a whole. All political social and other systems try to reconfigure the relationships of the parts of those systems as whole. Philosophy, science and religion seek to understand and reconnect to the whole, to their concept of the whole. Through wholeness he restores his own wholeness. This wholeness means life. And the inexistence of wholeness is a step towards death, as full life exists only in the Oneness man intuitively searches.
Man seeks to achieve his wholeness by clinging to parts which are actually the denial of true wholeness. But he cannot find any fulfillment and peace in pursuing them in the parts of the whole and the One. Only in the latter life pulses freely and fully.
The totality of creation reveals that which enables it, as the organ cannot explain life, but only the organism as a whole. Life is indivisible. The indivisibility of life constitutes the individual; organically, psychologically and spiritually, structurally and functionally. The wholeness and indivisibility of the individual and the wholeness and indivisibility of creation are not in contradiction, they rather fulfill the law of the one, of the indivisibility of life at their respective scales. If the individual however loses out of sight that his indivisibility and his life are total replications of the totality, a separation from the oneness of life may occur which may impair his indivisibility and vitality, because his life and that of life of the whole of creation are part of the same life. Seeking life at the expense of the whole is a contradiction in term and leads to problems because all life is one. There is no getting around it. The relationship between individual wholeness and the indivisibility of life and that of creation is mysterious, but it can be understood.
It is not epistemologically incorrect to draw on millennia old scriptures. There are a number of metaphorical statements which obviously refer to a personalized mystical union of life, such as John 15:5: “I am the vine; you are the branches. If a man remains in me and I in him, he will bear rich fruit. Apart from me you can do nothing.” And in 1 Corinthians 12 which, due to its immeasurable value I would like to quote from the English Bible entirely:
12:1 Now concerning  spiritual gifts,  brothers,  I do not want you to be uninformed. 2 You know that when you were pagans you were led astray to mute idols, however you were led. 3 Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.
4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.
One Body with Many Members
12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in one Spirit we were all baptized into one body—Jews or Greeks, slaves  or free—and all were made to drink of one Spirit.
14 For the body does not consist of one member but of many. 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts,  yet one body.
21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together.
27 Now you are the body of Christ and individually members of it. 28 And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all possess gifts of healing? Do all speak with tongues? Do all interpret? 31 But earnestly desire the higher gifts. And I will show you a still more excellent way.”
- Quote paper
- D.E.A./UNIV. PARIS I Gebhard Deissler (Author), 2010, The Cultural Labour Of Mankind, Munich, GRIN Verlag, https://www.grin.com/document/160153