Consciousness and Imagination

INTRODUCTION

I intend to adopt a distinctive approach in this post by composing it in the voice of a neurodivergent individual skilled in pattern recognition. This will involve synthesizing material from various sources and following the progression of a ten-page note collection I previously authored. The central topic pertains to the emergence of full consciousness, a concept derived from McGilchrist, through the lenses of belief and faith. I shall interconnect the foundational ideas, incorporating selected quotes from diverse authors and scholars across multiple disciplines. Consequently, this composition will comprise a mélange of ideas, quotations, and personal reflections, expressed in the original conceptual flow I experienced. Let us begin.

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I embarked on this exploration some time ago, contemplating the relationship between belief and faith. In the first two chapters of Romans, Paul articulates belief as a prerequisite for faith as he examines humanity's grievous actions and inherent conditions. He addresses our moral misconduct and ontological state. Nevertheless, I had already been engaging with Merton's conception of human ontology, thus it served as a reminder of the dire nature of our barbaric species. Paul asserts, “because it is the power of God that brings salvation to everyone who believes, and the righteous will live by faith,” (Romans 1: 16-17). The journey commenced with an examination of “Belief,” which I found challenging at the time. Consequently, I recognized the need to confront my “crisis of belief,” as I had previously diagnosed it, and explore its implications. Acknowledging the difficulty I faced in this realm, I understood that until I fully embraced the word of God, I would struggle to live by faith — a divine gift awaiting us.

Immediately after reading an informative verse in the Bible, I ask myself, “Now, do I believe what I just read? If I don’t, I need to take a moment to think about it and decide to believe it.” If I don’t believe what is written, the exercise is a waste of time. Belief is the one thing most of humanity is failing at for several reasons, and I found McGilchrist's work most helpful in providing me with an answer.

It was several years ago that I commenced reading “The Master and His Emissary” by Iain McGilchrist, a distinguished neurologist, psychiatrist, and Oxford professor. I commenced exploring this work shortly after its publication. Through Iain’s analysis, I became aware of what I term humanity’s “neurological compromise” and the cultural evolution of this issue. The book elucidates how cultural developments, spanning an extensive historical period, have contributed to humanity’s present condition. We now live in a postmodern, objectified reality, having lost the capacity to utilize the entire neurological network with which we were endowed. Is this an oversimplification? I would recommend reading the book; however, that might not be feasible at this moment.

McGilchrist’s book initiated the acknowledgment that we indeed live in an over-objectified world, a condition I might attribute to a fear of uncertainty, as Iain noted. How does this relate? At the beginning of Iain’s conclusion chapter, he included a quote from Pascal: “All the miseries of man but prove his greatness. They are the miseries of a great lord, the miseries of a dispossessed king.” Given the context of the conclusion, it is reasonable to understand why this quote was used. In this chapter, he explained that the development of full human consciousness and imagination requires the “right hemisphere to assume a vulnerable position in relation to the left hemisphere. The right hemisphere, which believes but does not know, must depend on the left hemisphere, which knows but does not believe.”

In this context, he presents his conclusion based on numerous years of experience as a neurologist specializing in brain injuries. He elucidates the fate of the postmodern species and their incapacity to function beyond the objectification of one another and their environment. Within this conclusion, he articulates the relationship between the emergence of consciousness and his overarching thesis. What prerequisites are essential for the continual development of complete consciousness within the individual, and by extension, society? Belief and faith remain inaccessible to humanity if we remain ensnared in an objectified, fearful, and purely rational existence that seeks certainty. Faith in the unseen is undeniably unattainable under these circumstances, and the concept of belief would be fundamentally unfeasible.

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I revisited Berdyaev’s Slavery and Freedom to reinforce my understanding of the subjective and objective structures of the personality, as well as to deepen my comprehension of the relationships with another human being and with God that he explicates for the reader. Additionally, this process reinforced my grasp of Iain’s work, which was written over a hundred years after Berdyaev's publication in France. It became evident to me that attaining full consciousness will pose a significant challenge for most individuals, let alone navigating a crisis of belief and living by faith, considered the pinnacle of the personality and the ultimate gift of the Holy Spirit. These gifts are bestowed upon us by our Creator when we are prepared and receptive to receive them.

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This process is beginning to clarify for me—and for you as well. I previously harbored concerns regarding my capacity to fully comprehend the significant concept of “Fully Conscious.” However, I am now feeling reassured. For those marginalized in the postmodern world, this perspective illuminates the possibility of becoming fully conscious individuals, provided we can overcome our fears and the necessity for certainty. This can be achieved by deliberating whether to believe in what we are given, what I refer to as the gift of civilization—or to choose not to challenge yourself to make this decision, thereby opening the door to a life rooted in faith—or not. Ultimately, the choice rests with you.

Regarding the crisis of belief, it is essential to recognize that transforming the knowledge provided by the Bible into genuine belief and ultimately faith necessitates addressing the neurological issues involved. Without this, knowledge remains insignificant. McGilchrist explores this dilemma in greater depth, explicitly stating that, unless the nervous system is functioning optimally—something not currently observed—knowledge alone is insufficient, as the right hemisphere (RH) must collaborate effectively with the left hemisphere (LH) in processing information. Once again, this discussion pertains to the relationship between knowledge and belief, emphasizing that the entire nervous system must operate harmoniously to achieve full awareness.

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Let us, temporarily, transition from the crisis of belief to the crisis of faith and examine the term more closely. Given that belief and faith are interconnected, it is necessary to consider faith from a higher perspective for a time. Numerous sources address the role of faith and its significance for a fully functioning, conscious believer. Firstly, faith is described as a spiritual gift, and salvation is achieved through faith. If one does not believe what they are reading, how can they possibly live faithfully? Belief then becomes nonexistent. Consequently, the potential for a relationship with our Creator, who sincerely desires a personal relationship with us, is effectively eliminated. I have maintained for as long as I can remember that no relationship can exist with a left-brained, objectified human being who does not believe what they are reading. As McGilchrist articulates, belief, empathy, and relationship are unattainable if objectivity is one’s primary strength.

An additional point to consider is that belief constitutes the subjective acceptance of an idea as true, often without the necessity for proof, evidence, information, logic, or experience. Consequently, belief may be held with considerable certainty even in the absence of objective, refutable evidence. Conversely, knowledge generally necessitates empirical or rational validation.

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Let us take a moment to reflect and synthesize this understanding. The journey of an individual navigating the creative process of attaining full consciousness is impeded by cultural and spiritual obstacles. If we are to associate consciousness with living as a faithful son or daughter of our Creator, God, then it is also appropriate to relate it to the gift of salvation. Accordingly, “the gift of salvation for the barbarian race is broadly defined to encompass the ability to function creatively, maintain neurological balance, attain full consciousness (personality), and engage in imagination, while living faithfully in Christ." Furthermore, we can include the hope of eternal life in the company of saints and angels in the new heaven and new earth, in the presence of the Creator of the universe. At this level of existence, individuals are not only fully conscious and imaginatively vibrant but also possess personalities that are fully developed—profound in their depth and wide-ranging in their breadth—and infinitely potent. The gift of salvation bestowed upon us by our Lord and Savior, Jesus Christ, represents the culmination of the civilization that God initiated via the giving of the Ten Commandments to the nation of Israel, which they ultimately rejected, leading to the crucifixion of their Messiah. Through the gift of civilization, God began forming a people destined to spend eternity with Him.

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I expected challenges in assembling this thesis, given the primary sources I've studied and the effort to make it understandable for readers. Nonetheless, here it is. God loves his creation and has done everything possible to guide us toward living fully and with complete awareness. This brings to mind a quote by Saint Irenaeus: “The glory of God is man fully alive (fully conscious).” Being fully alive and conscious is his greatest joy, and it can be ours too. His goal and desire for us is to be fully and abundantly alive forever!

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I would like to take this opportunity to express my gratitude to Iain McGilchrist for his book, The Master and His Emissary; Nicholas Berdyaev for Slavery and Freedom; St. Irenaeus for his profound quote, which I first encountered in a book authored by John Eldridge; the Apostle Paul for his Epistle to the Romans; Blaise Pascal for his notable quotations from his works; and Thomas Merton for the numerous books he authored throughout his lifetime, particularly for his contributions to understanding the ontological challenges faced by humanity today. I commend their scholarly work and efforts to elucidate the concept “Becoming Fully Conscious.”