Massimo Scaligero "Inner concentration techniques"

The Ego frees itself by grasping, first of all cognitively, the contradiction from which duality and the spirit of aversion arise simultaneously. In the world the "I" emerges as self-awareness, which at first has only the extra-conscious identity with being: the identity is not aware of it, because awareness is born reflected. At the same time, self-consciousness, as reflected, knows about itself only thanks to its opposite being, which, in turn reflected, illusorily appears to be outside its power of identity. This initial movement of self-consciousness is what is normally called the self, but it is only the reflected self, the opposite of the self: of the self, which through identity is destined to bring the power of Love into the world. .The reflected self always inevitably reverses this direction, as it has the world against it as an external reality: the whole world, others, one's own kind. There can be no overcoming of the error of human thought, connected to the dual appearance, nor of the mechanistic ideologies that arise from it, nor of the hatred that such a level entails against every creative value and every qualitative hierarchy, without rediscovering the unitarily real content of the world, at least initially by a few. The imaginative-intuitive fabric of pre-dialectical thought, to which dialectical thought is estranged, is the internal content of the world: without which, the world appears external and dual. In dialectical thought the ego does not exist if not reflected: the internal content of reality is unknown to it, into which it therefore metaphysically penetrates as if into its own content, thanks to the identity continuously implemented in intimate perception, in immediate thinking it is important, however, not to forget that precisely through dialectical thought, which is thought devoid of imaginative-intuitive life, and therefore affected by duality, the ego experiences the dimension of freedom: but it experiences it for the benefit of the psychophysiological nature, which provides the support to this thought. This freedom with sensitive support, in the vehicle of corporeality, is indeed contingent and as such proclaimed by modern rhetoricians of freedom: it is however the source of human disasters, until it realizes its extracorporeal dimension, which is its possibility of being true, that is, to express itself as a will not subordinated to processes of animal nature. Freedom, implemented in its essential Light, is the presupposition of Love of which the ego, beyond reflection, is the bearer into the world.The ego is free but prisoner of its own inferior freedom, as this has no expression unless reflected. Everything is reflected: appearing sensitive is essentially a reflection: therefore it presents itself as "material". If it were not reflected, it would be intimately penetrable. There is still nothing into which man truly penetrates, either outside or inside himself: nothing into which he can immerse himself. Even the voluptuousness of the senses, at every point where the proof escapes him. It escapes him in a temporal sense, due to the mirage of a beatific content that can be grasped in the successive continuous moment: in reality the internal content, the true one, is imperceptible to the reflected consciousness. Thus the colours, the shapes, the lights, the thoughts, the feelings: everything is fleeting in the indefinite reflexivity, or superficiality, which is the impenetrable form of Life. It is the ancient deprivation of the virtue of the Tree of Life, which according to the myth followed the Luciferian seduction and the loss of Eden: virtue that the Logos will restore to those who are able to recognize it in themselves as an intimate strength of the ego. It is the force in the astral body that can defeat the lunar Serpent without the need to fight it. This force will flourish in the West as a volitional determination of man's thought capable of achieving conscious experience. The impenetrability of Life is accepted by modern man as a necessary fact, incontrovertible in the guise of physical measurability: to which he abandons himself as an illimitable value, while it is the absence of that living element which constitutes the real value. It is the value that emerges in the predialectic moment of perceiving and thinking: from which it separates for the determination of dialectical thought. At the level of this lifeless thought, limited to quantitative connection, and therefore unlimited arbiter of argument and calculation, man is free: but with a freedom without hope of realization. Of a freedom without breath, because without knowledge of the world, which, beyond the film of quantity, acts as a support for the free being: without knowledge of one's own movement, of one's own direction, of one's own meaning, with respect to the support of freedom.

Massimo Scaligero "Inner concentration techniques" Mediterranean Editions, Rome 2012 pages 136-138