Nothing that is possible is bad, because it is only possible, not yet real.

It starts, for example, with a smile that draws our attention away from the inner diving without which one’s inner health cannot be explored. The surface manifestations, as distracting, pleasant or distasteful as they are, are not the heart of philosophical health. In order to access a singular truth, one needs to dive in one’s self first. It is not an easy task; it is like diving in an ocean covered by ice, or like trying to prevent cork from floating. Ever and ever, we are held back on the surface, with the phenomena that we have learned to cherish. We are slaves to the outer world.

The kind of diving in that is needed is not unfamiliar though for those who are used to dream in their sleep. There is certainly here the proof that our mind can have access to inner worlds which are deeply connected to who we are as a person, even if a crealectic inner exploration must probably be of a slightly different kind than a dream, more intentional, more rational, more impersonal or interpersonal, intuitive and creative.

The ocean we dive into here is the Creal. That is: a creative flow of healing possibilities, of generous virtual abundance, of fecundity. The real Real is not made of objects but of a metamorphic and somewhat imaginary sap. The Creal however is constantly producing realities, and projecting the inner into the world as phenomena.

Is it a flow of universal cosmic love?

To swim in the Creal necessitates some effort, given that we are constantly driven away from the source, our minds being constantly distracted. We are like children looking for new perceptions over and over, looking for a reward, a stimulation, an increase of mundane excitation, or perhaps the justification of a fear. We are looking for possibilities in the outer world, because it seems we can grab them, they are tangible. Meanwhile, we neglect the Creal, we devaluate its sap of possibility because the possible itself seems to propel us into its realization, over and over.

Nothing that is possible is bad, because it is only possible, not yet real.

Perhaps our difficulty to remain in the Creal, to remain with the source is not only due to constant interruption and stimulation from phenomena, but also from the fact that we identify the Creal with Nothingness. The virtual, the possible seem empty, a “not-yet”.

How does this connect to health? First, from a cognitive perspective: being in the Creal is a form of meditation, a constant focus on a feeling that is healing because it is the source of all there is. Our attention needs to be controlled like a wild horse, or a mosquito. This is all the more difficult because the brain might identify the Creal with a tension towards the real, with desire. The desire of desire is entertaining for humanity. The Creal may be understood as desire of Real, of Oneness, of unities, but it should also be understood as desire of itself, and therefore plenitude without lack, rather self-love than desire.

Another reason to explain why remaining within the Creal is difficult is our fear of the unknown. We are constantly looking for familiarities, reassuring objects, recognizable protocols. For lack of bravery, we privilege mediocrity. 

The Era of Commiseration and Indifference

We live in a world of commiseration and indifference, which are the two faces of the same extremist coin. Commiseration needs to generate the misery its feeds upon – co-miseration as the constant coproduction of misery, sad passions and victimisation on a global scale. Indifference is partly produced by the commiseration imperative of humanism, as a psychological defence, and partly, of course, by competitive or self-centred instincts. In the middle ground is the virtue, said the Greeks. What would be the middle way between commiseration and indifference? Perhaps “conference”, in its etymological Latin sense: to bring together. Let us confer and attune in joyful and thoughtful life-affirmation.