by Jurgen Klust

by Jurgen Klust


We can’t speak of spirituality without taking a look at the subjective world of individuals, beginning with our own. Personal experiences extend from self-centred awareness to subtle inner reverberations concerning greater existence. Subjectivity is the feeling nexus that decodes them, often without distinguishing their source. It represents the precise junction where our relationship with others and our environment contacts the greater participation with all of life. Our interpretation of the sensations and emotions that ensue determines the field of ethics that colours all our creations.

Ethics is not something we learn; it parts from our inner core as a caring human response. We are bequeathed commandments regarding external behaviour, but these merely replace the experience of innermost contact that provides the understanding and compassion needed for truly humane expression.

The four part series on the phenomenon of thought-forms ( showed how we construct our personal and collective reality according to belief coloured by feeling. It follows that we should understand the ethical quality of resonances we project in building our common world.

It is fashionable in the spiritual world to speak of non-resistance as an ethical way of dealing with the world, without truly understanding the selfishness it often masks. Originally, the concept was based on a strict code of inner awareness transferred to external expression in society. Ordinarily, the Western individual observes neither awareness nor social correctness. Instead, the energy field of influence we emit is one of fear, pride, pretension and self-righteousness stemming from personal delusion.

Collectively we are too far-gone for ethical refinement to emerge spontaneously. Having reached mammoth proportions of myopic materialism, redemption rests entirely upon individual attention and care, on subjective re-education, and on sensitivity.

For example, our model for reality is based on slanted, conditional, sensorial perception. When contact with the world is so limited, we cannot perceive underlying subtleties that fall outside the range of our expectations. Social participation is contaminated by rules and regulations, impositions, and personal investment, while for most people subtleties are either ignored or considered irrelevant. Correction implies the reversal, placing greater importance on our inner relationship with existence. Then we surely extend the same quality of sensitivity to our immediate circle.

Ethics involves appreciation and appreciation reveals the cohesive activity of sensibility. In other words, not biased emotional or physical love but sensitive intelligent consideration. If we have ever allowed ourselves to experience vulnerability with a child, a pet, in nature, or through contact with the sun and the elements, we have the capacity to feel and sense the quality within all of life, including the kind of affinity or proximity we experience with one another. But, there are too many times where we do not apply our sensibility, moved by impulse, expediency and convenience.

Everything works in unison. When motivated by pressure and speed, we alter the delicate webbing of resonances around us with our own tensions.   To truly see, we must be open to what we are looking at. This means “vulnerable”. In such a state we know we have the capacity to alter, modulate, upset or uplift life because we are an integral part of life at that moment. Nothing is unimportant.

Our fears and tensions upset life irreversibly. Lost moments cannot be “fixed” it later… when we have “time”. Feeling sorry is grossly inept, more centred on self-pity than on spiritual value. The idea that we can reformulate life later is not only infantile; it is materialistic, closely connected to the belief that we can “buy” anything with charm, money, or influence, and that our relationship with the divinity in life involves the same kind of negotiation.

We are form-givers and value-makers. We are the conditioners of quality. The matter of our world is our own collective texture. As we receive according to our receptivity, we emit according to our interest. Nobody is exempt from retribution. We perpetuate destructive patterns of insensitivity every time that we speak or do not speak up, every time we don’t take time to think and feel and respond according to our inner conscience. Every time we pause to feel, we spontaneously bestow graciousness upon life. Ethics reveals the delicate nature of this world. It reflects the quality of material resonances we emit in harmony with life.

It may seem strange, but considerable damage is caused by inactivity when we take the easy, cowardly way out, and avoid any confrontation that might require the use of force or willpower, or may inconvenience another person in any way that might cast a shadow over our image. Ethics requires authenticity and individuality. We sell out to public opinion, and to societal, parental, or peer pressure. It is much more comfortable to curtail personal action and allow the uncomfortable waves of discord to go “elsewhere”, seeping further into the environment to contaminate conditions and the bodies of humanity.

Not pretty. Not ethical at all. We tell ourselves that ecology only applies to the physical world, ignoring the fact that we construct reality continuously and that the quality of our thoughts and feelings is less than appropriate. We are frozen by illusive shadows of some form of fear or another, legacy of millennia of priestly control, and do nothing to change it.

The blind acceptance of modalities of “respect” for the interests and privacy of others camouflages the fear of confronting the dangerously toxic reality that we feed through our inactivity and non-responsiveness. We trample on what our soul holds true and excuse our cowardice shamelessly. Meanwhile, we pay lip service to values we do not live.

Ethics is the essence of spirituality. Spirituality begins the moment we open our eyes in the morning. It includes inner processes of thought and feeling, as well as expression every instant. It extends to our regard, our touch, and consideration of the environment. These are much more important than meditation practices that cannot cleanse the toxicity we generate and, segmenting us further, offering a pretension of spirituality. Only our own active creation of ethical thought-forms and conscious communication can revert the progressive degeneration of human values. Thinking, speaking and acting ethically.

What are good manners if we do not communicate truthfully from our sensibility? How is the world going to change if we do not take the trouble to show others what is possible? Being a good person today can no longer be a secret, anonymous affair. Adhering to spiritual principles now implies communicating higher truth in nice and in often not-so-nice conditions. Everyone shares in the responsibility, but not everyone cares enough to engage him or herself in reconditioning immediate surrounding reality.

We need to care enough tell our brother or sister, our mother, father, or child when they are being insensitive and obnoxious, to show the husband that he is being unjust and myopic, the wife when she is being manipulative and self-centred, and to unmask one another from holier-than-thou delusions. But, we have so much pent up pressure that when truth emerges it is covered in rage and self-preservation. Unnecessary. This is why it is a good idea to make a practice of truth every moment.

Life conditions respond to the boomerang effect. The force that propels the thought is the force that returns it to us. Ethics or its lack thereof is what colours the power that builds or destroys according to the quality and degree of our intent: be this distant consideration, or loving involvement.


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