Life's energy and its integration in accordance with light

The basis of the theory of life's energy depends on Aristotle's notion of actuality in relation to potentiality. According to Aristotle, life moves from potentiality to actuality. The purpose of life is accomplished in the phase of actuality. At the point of this accomplishment, the energy is organically united. To be organic means teleologically intended. It also holds the good peculiar to life. (quote Nichomakian Ethics)

However life does not move immediately from potentiality to actuality. The physical stage involved in this transformation is called kinesis. Until the energy accomplishes itself, the quality of energy, even just before the accomplishment, is still considered to be kinesis. Actuality is a guiding principle to bundle together such an incomplete kinetic energy and to give it a teleological and moral orientation. Kinesis corresponds to for-itself in Hegel's dialectics.

How does Kant see life's energy? In Kant, there is an antagonistic relation between the impulses which are lower form of energy and the will which is a higher form of energy. Kant thinks that the good will must overcome the inclination and the impulses.

Hegel acknowledges, in the impulses, the existence of the universal activity of Idea that enables the operation of the good will. The so called dialectic movement is, in reality, the impulsive movement that unite life from the separation of the subject and object. Therefore, such impulses are, after all, to integrate the totality. It is the activity to recover the totality. In repeating the division and unity, the impulses of life gradually approach towards the Idea.

The theory of impulses in the Paradigm of Christ also assume the gradual development towards kingdom of God through the repetitive movements with the double moments of the spectrum and the darkness.

What is different from Hegel is that our movement has a clear distinction along the nature of light. Hegel's dialectics, in in-itself, for-itself, and in-and-for-itself, does not carry the archetypal segmentation to the spectrum and the darkness, and to their unity.

 


 The metaphorical system is that in which the messages of the myth are arranged along the code of life's integration. The myth as such is not actually but potentially a metaphorical system. Therefore the purpose of this book is to reveal the hidden system which has been existing and to compile the messages in accordance with the structure of spirit. In this case, the most important thing is to determine the code of life rightly. If it is not right, we cannot form the system from the messages of myth. The metaphorical system can converge to the code of life's integration by referring to that code.

The pivotal content of the code is the nature of light. The light itself is used in the gospel as a metaphor to depict the integrated being. ( quote some examples; the light of the world,etc.) The nature of light is the base of the code. Other codes are the developed forms of the code of light. We regard light and life as isomorphic in the spectrum and the darkness; the same archetypal entity coming out of light. When life activates, the double nature of light simultaneously functions. Taking advantage of these double movements of life, the codes particular to the gospel, the spatial and the temporary codes, are determined.

The spatial code is an arrangement of the spectrum on the space of consciousness. Because of the limitation of the plane, we cannot represent simultaneously other characteristics, the darkness in the double moments. So the reader's imagination is supposed to make up for this invisible moment. The form of the arrangement of the spectrum can be determined at first, on the single plane. And as we regard the plane itself as a unit of the consciousness, we can make the plane move up and down. In this way, we can expand the code to the spatial level. In doing so the logical picture of life is determined by the spatial code. The spatial code is after all the picture of life's movement that holds double moments of spectrum and the darkness.

The temporal code is a determination that the process of actualizing the integration of life on our mind is essentially three stages.


What the gospel announces is the truth of the integration of life through the metaphorical system. It composes a representative picture of the truth in accordance with the perceptive style of men. The structure of such a picture is not irrational but completely rational. The integration of life means, in other words, the integration of the impulses of life. The structure of life's impulses can be grasped through the contrast between the division and the unity in life's movement. The revelatory myth, if it is really offered by God, the Life itself, must be organized by the code of life.

There is a triadic relation; messages, the code, and the system. Messages are interpreted by the code to build up the system. Only through this system, we see the referential world of life. What the system indicates is basically nothing but the movement of life. It is the logic of life where one also finds the contrast between the good and the evil. The system is a structure of the story that describes the logical relation of life on the space of one's consciousness. It is the understanding that the myth as a whole indicates the structure of life through the metaphorical system.

In order to elucidate the existence of the metaphorical system, without confusion, we should at first get the basic understandings of this situation in terms of life.