êthos mystéthikos - Chapter 11 (From the work in progress: The Poetized Critique) By M. Santos

 

11. ETERNAL PRESENT: TIME OF THE AESTHETIC GENIUS, TIME OF THE ETHICAL GENIUS

We know that, for the human being, time is a virtual reality and a privileged product of the combination of our spiritual perception, in the sense of a perspective from the place of intuition and intimacy with immediate knowledge and with the dynamic alteration of the things that happen in the world.

However, as ideas are outside of time, and, as Plato already said, time is the moving image of eternity, then, in mystesis, from the point of view of the intellect, time is merely the sparse and fragmented vision that the understanding can access to the Idea of ​​Humanity.

Understanding the need to overcome the principle of individuation is a conditio sine qua non for the conception of fifth-dimensionality. Therefore, it is an indispensable theoretical assumption here.

Even because, the inability of the concept to reach the essentials of the world, even in three dimensions (or four, when time is included), as well as to ground creative freedom, which can be verified in the absence of prescriptive rules, in both dimensions. aforementioned dimensions; all this is the core of this mystéthika, where time must be prefigured as spherical or even toroidal, but not as linear and successive.

Or, at least, the notion of time must occur like that of medieval Scholasticism, that of nunc stans. All this is equally indispensable, for a good understanding of our treaty.

Therefore, epistemologically, philosophy, theory, empiricism and practical life are instances that we must really differentiate by the entries and by ordinary logic. However, as we have seen, the essence of the world is expressed and made comprehensible only through aesthetic intuition and from the “de-individualizing” feeling of the genius state.

Without the notes of the metaphysics of the beautiful, it would not have been possible to conceive mysthesis, since we could understand that only as a thing in itself can one verify the authentic autonomy of immediate knowledge and of the compassionate doing of the works of love, but never with based merely on the subjective knowledge of individual wills, materialized in discoveries and inventions of merely utilitarian interest.

Now, wouldn't it be the case that we understand that only on the basis of the knowledge of the most intimate essence of the human being should the redimensioning of axiology be unfolded from now on? Since, only from the aesthetic intuition could one propose something, as a propaedeutic to all creative and broadly healthy behavior, that is, to all behavior that presupposes the relevance of the immediate knowledge of the Idea of ​​Humanity, and this in order to can conceive of a new civilizational model, in which the full freedom of human beings derives from the works of love and, therefore, occurs naturally as a rule and not as an exception.

Even because, whenever a genius creates something, he takes Beauty as a 'referential standard'. Now, when the creative dimension of ideas is taken as a reference, in this way, the possibility of equivalence of the ethical and aesthetic spheres is materialized, which implies the need for a radical change in the model of the civilized world, therefore, the model itself representable to the subject. of empirical knowledge, that is, the scientific paradigm itself is forced to jump out of its comfort zone as well.

Therefore, the mystéthika proposal of knowledge will require the tearing down of that old 'wall of binary computers', called common understanding, and which has intervened like a pimp, demanding every penny, in the 'accountability' that the empirical subject must offer, whenever daring to rudimentary knowledge of a mere object in the world.

Therefore, instead of an individualistic, separatist and self-interested world, from the syntheses of understanding, susceptible to selfishness and barbarism, mysthesis proposes a total mystetization of the current model of civilization, and that based on the Idea of ​​Humanity.

Such an Idea, which encompasses everything and determines everything from itself, being also the ontic foundation of the real, is in its most comprehensive sense the thing in itself.

In short, mystéthika leaves out the epistemic vacuum, that is, the illusory world of scientific and technical knowledge, narrow-minded, the world in black and white, the old world as a concentration camp.

In fact, we should not deny the utilitarian importance of the current scientific paradigm, but, even so, we should not accommodate ourselves to the darkness of the old castles of medieval dogmatic self-indulgence.

Especially because, when serious attempts were made to break with that old complacency, it was barbarism that took back the main scene again, firstly in the French Revolution (1789 - 1799), and then with the two great world wars. Furthermore, the Second World War (1939 - 1945) provided the apogee of science and technology in the eyes of all. Or rather, that war laid bare science and technology as slaves to the selfishness and greed of a privileged few. It laid bare Negativity in life, as the norm and the promoter of a world always in black and white, and the suffering of a dautonic civilization, in the vale of tears of dishonesty and endless folly.

In this heteronomy of the individualistic world, only the compassionate human being is capable of the rarity of materializing loving works.

As a sage, this type of human frees himself from exercising the violence of his individualistic needs and passions, that is, even in the face of the 'laws of the stone jungle', he is able to choose and adapt to the Cosmic Energy, and, therefore, he is able to perform naturally to the sublime works of love, the same, capable of freeing us from barbarism and more useless suffering.

The sage operates in the denial of Negativity in life, denying the self-interested civilizational project. By wise is meant here every creative genius. For it is in this type of human being that the Cosmic Energy itself is recognized, that is, in the creative geniuses the very Idea of ​​Humanity is mirrored, as its living and natural reflection.

Without this mirroring, such an Idea would be nothing more than a chaotic plan more in the result of a game of brute forces of nature, something without any orientation. However, it is understood that the best guiding foundation will always be the Beautiful, so if the orientation paradigm is perpetuated only as a scientific reason, and not as a kind of intuitive logos, then, in this case, the world in black and white will persist, and the vivid colors of mysthesis will not be satisfactorily democratized, on the contrary, they will remain limited to the scope of the very rare genial and loving human beings.

A self-conscious connection of the human will with its Cosmic Mirror would be possible, by the faculty of reason as well, but only if an in abstracto look at the whole could occur to it, that is, if the thing in itself could even be contemplated. in all the sensible representations of the philosopher and the scientist.

However, whether this is the worst or the best of all possible worlds, depending on the mood and interest of the person who interprets it, what really matters is knowing the possibility of this human reality that surrounds us, being itself a reflection of Cosmic Energy, adapting itself naturally and only to those creative works, the works of love objectified in the world and that sovereignly impose themselves, without recognizing any law or contrary action capable of subjugating them.

Mysthesis is this kind of immediate hermeneutics and exegetics of phenomena, that is, the brilliant epistemics of ideas. Therefore, it always aims at what is essential in phenomena, as in aesthetic intuition, but not only so.

In this way, the definitive proposal is the Idea of ​​Humanity, simultaneously as telos, areté and arché. But this in such a way that it is possible, along the lines of the metaphysics of Beauty, to still 'conceptualize' them, and, perhaps, to mediate them through the arts in general, because we know that the content of the forms of the world is inexhaustible and that it is infinitely distant from the metaphysical knowledge of the world, the desire to conceive its essence in a linear and historical way.

In this way, even the historically consecrated way of philosophizing is still subjective knowledge and anchored to the principle of reason. Therefore, in mysthesis to conceptualize would be equivalent to mediating the terms in a poetic form, at the base, and, more accurately musically, for example, because it is always about ideas.

However, without the dialogical-dialectical-epistemic procedure, none of this would have epistemological, scientific or even poetic validity.

However, it should be noted that, as the definitive proposal is the Idea of ​​Humanity, simultaneously as telos, areté and arché, then, the suspension of chronology is extremely decisive in mysthesis. Therefore, and concomitantly, the finality or end (telos), the process - the midway between the extremes - (areté), and the universal principle Cosmic Energy (arkhé); All this must only be considered from the point of view of duration in the fifth-dimensional sphere, that is, in the spherical temporality, or, at least, in the cyclic temporality of galactic spirals, but never in the linear and merely successive of the marketing chronos (the father of logic market, based on the false belief of perennial scarcity on the 'planet of the apes').

In this sense, the only conceptual terms of any mystéthika validity are: nunc stans, and, even more accurately, aion.

The dialogical-dialectical-epistemic procedure is the entry into the scene of the 'new' and the most elegant, so that the Beautiful is definitively established in humanity, that is, until the fifth-dimensionality becomes 'routine' and popular.

Aristotle himself has already warned us in Metaphysics that: It is only possible to think in principle because physis, reality, is not static, it is dynamic. It is only possible to think in principle because the dynamics of physis is not linear, it is circular. It is only possible to think in principle because the circulation of physis is not finite, it is infinite. It is only possible to think in principle because the infinity of physis is not one of exclusion, but of inclusion.

Therefore, mysthesis moves away from the essential characteristic of the dichotomy, that is, from always starting from excluding oppositions.

But, since Aristotle's lapidary formulation of what is a principle (arkhé) in its consummation (telos) we are invited to think about reality without exclusions. (See details in the appendix of this work)

Therefore, knowing mystically is always a loving and fulfilling joy, never mere suffering. And that will require the nunc stans, the continuous present, as the time of life and of immediate knowledge, which can lead us to reach what is most essential in things.

Mystéthika deals with that which addresses itself without mediation and inexorably to the 'target', unequivocally, and with an exactitude and precision of such an order, and before which even mathematics can do nothing but try to calculate the immeasurable of that thing in itself. , like Sisyphus rolling his stone up a mountain, until it rolls back to its base, in a tedious, fruitless, endless task.

We are not hiding the fact that there is a spirit capable of redeeming the world and purifying it, personified in those who are known to have been geniuses, aesthetes and sages in general. In this bias, dealing with the Idea of ​​Humanity, we can understand that the mere bookish philosopher differs from the creative genius in the fact that the latter is in accordance with what we have already been able to expose, the noble and superior human being for essentially reaching the Idea of ​​Humanity. .

In what his works of love express to the world, the sage is, therefore, what we all long for, that is, the same knowledge that underlies the mystéthika, which, as we have seen, unfolded from immediate knowledge in works of genius, above all , knowledge in the ever-present time of the Idea.

In mysthesis, the form of the Real world is the same as that of the Ideal world because the Idea is more originary than any other form, and reveals itself only as a continuous present.

In this way, past and future, if they are really temporalities, this is only due to the merely conceptual meaning and by the understanding, never by the natural of the Beautiful.

In short, nunc stans is the eternal present because it is the time of nature in the Beautiful, understood here as physis and the principle of all possible evolution, but only if the term evolution is understood as something not given by scientific chronologies, but, rather, from the central and indissoluble Idea of ​​Humanity.

Our own past, including the most recent and the previous day, is therefore only a void dream of fantasy; the same is the past of all those millions of old generations.

Thus, the Energy whose mirror is life and knowledge devoid of interest culminates in the Idea of ​​Humanity, as a correlate of the look that clearly looks into the mirror.

The reality of this unprecedented and eternal now is what puts the notions of time and past life in check, since only the vital present is the guardian of the timeless. But the past itself is nothing more than a subjective and indistinct illusion of itself, at least in the eyes of the scientist, for example. Therefore, past and future are nothing but an illusion more than volatile and inconsistent, because only the present is the time of nature in the Beautiful and in the Idea as well.

As Pythagoras taught us, the pair (past and future) is the apeiron, the unlimited, because, between its two parts, nothing remains. While the odd is pears, the limited, because by dividing it into two equal parts, there always remains, between them, another indivisible unit, which is the even-odd.

So we see that the number is a combination, a harmony of even and odd, of parity and oddity.

Thus, arithmós is quantity, relation, function, tension, law, order, rule. And all known things have a number, because without this it would not be possible for anything to be known or understood. (See glossary).

However, even the merely mathematical understanding of the instant has no relevant epistemic value, unless it is understood in the Sphere of the Idea of ​​Humanity.

Therefore, the thing itself (the Idea of ​​Humanity) is as little subject to the principle of reason as the pure subject of knowledge, which, definitively and from a certain perspective, is the Idea itself, without externalization, therefore, empirically inaccessible.

And just as Cosmic Energy is certain of life, its own phenomenon is also certain in the present, the only real form of life. Consequently, we do not have to investigate the past before life, nor the future after death, but rather we have to know the PRESENT as the only form and in which the Idea of ​​Humanity appears; He will not escape It, nor will It really escape Him.

We understand, therefore, that the Real Objects are only found in the now, and that all interest, turned into representation, is a fugitive object. However, only in the case of the human being, there is a necessary correlate that cannot fit into the category of ordinary object, that is, the pure subject of knowledge, which, similarly to the Idea, does not have an equivalent representation. However, only the point of contact of the object, whose form is time, with the subject, which has no figure of the principle of reason for form, constitutes the present.

Now, apparently the content of the past and the future is nothing. Or, at most, it is an epistemic phantasmagoria, as is the content of concepts, as far as the Real of the Idea is concerned. But, note that this nothing, once understood as the total dissolution of chronology, becomes the indeterminate itself, always present in the fifth-dimensional sphere of the Idea.

Thus, mystéthiko nihilism remains a very welcome proposal, in these times of generalized liquefaction of human values.

As can be seen, so far, the present time is the essential and inseparable form of Cosmic Energy, it is what exists, remaining firm and immovable, but which, from the point of view of an attempt at empirical apprehension, is the most impalpable and fugitive from everything.

Thus, only through a metaphysical overflight is it possible to 'see' through all the forms of the world's empiricism, from the uniqueness of the continuous present, the nunc stans, as they used to say in medieval scholasticism.

Consequently, the present time is the essential and inseparable form of the phenomenon, in the works of genius.

Therefore, the Life that sustains the notion of nunc stans cannot be given from outside the Idea of ​​Humanity and vice versa, since Real Objects are always present.

Past and future contain only mere concepts and other 'ghosts'. However, to the metaphysical gaze, that is, to see through all the forms of empirical vision, this unique and permanent is presented, the now as the time of the Idea.

Therefore, only the present is what always exists and what remains 'firm' and immovable, sustaining everything, even that fleeting illusion of the empirically apprehended, the most banal to the mystéthiko subject.

Now, considering the cosmic eye of that metaphysical gaze, we have that, the genius consciousness of aesthetic intuition and ethical clairvoyance is perpetuated from the present 'time'. But, contrary to that, a human body in time cannot hold the totality of Cosmic Energy. Even so, the ingenious work immediatizes Humanity as its own Idea and mirror of the mystéthika nature of knowledge.

Therefore, only genius is Human Consciousness, in the now always present, and where the past and the future are diluted in the timeless as well. In a very similar way, the sage intuits and acts in the dimension of the eternal present that springs from himself, through the negation of Negativity in life in general, and in his own particular body.

Although the notions of time, space and causality constitute the form of the world and the epistemology of ordinary nature, these forms being infinite, and contrary to the short life span of the individual; pure representation, however, is only possible in the present, in the time of homo mysthétikos.

But since the representation of the Idea is the now, that is, the present as the form of its appearance, then we do not know our own energy in its totality; for it appears only in isolated acts, consequently in the line of time, which is the phenomenal form of our body, as well as that of every common object.

Now, it cannot be denied that the human body is the condition of knowledge mediated, even by the understanding of the will in the individual. And, as nature, the energy of the body can become the condition of possibility of full human freedom, that is, as something to be expressed in the now of the works of love. However, this will require the dialectical-dialogical-epistemic procedure.

So far, and as everything seems to indicate, there is no time for it to present itself as a thing in itself and as Life, deprived of the present of Cosmic Energy. This will always demand that monadic continuity of the Idea of ​​Humanity, without which everything else will be mere succession, fragmented into phenomena and concepts that lead to the endless illusion of the Mayan Veil. And, all this, because the Energy begins and ends only from the particularistic phenomenal point of view.

As we have seen, every object necessarily demands a direct and objective correlation with the subject. However, one should not imagine that such subject in question can be empirically determined and located in space-time. In this regard, at most we can identify it with a living human organism and consider that the correlate of every object is the subject that knows, but is never known.

Therefore, the chronological conception of time has nothing to do with this time of Life and Energy, which must be understood as something closer to that temporal notion, given by the ancient Greek term Αίών, whence we have that, at the same time as it is a 'place' without elements, because the meaning is the identity of form and emptiness; so this is emptiness, but this is also a real form, although disembodied, so it is not a phenomenon.

So, the two things at the same time, energy and body, take place in aionic time, which is simultaneously inside and outside, in the now. Then the energy and the chronological body are gone, but this never happens in the aionic sphere.

We have also seen that that pure subject, the eternal cosmic eye, cannot be given in causality, nor can it be a scientific meaning and representation of any kind. It follows from this that the perennial present is the time and the 'locus' of the subject of pure knowledge and that, in some way, space itself demands from such a subject that it serves at least as an ontic foundation.

But without extension any representation of the understanding is impossible. But, in the 5th dimension, the Idea of ​​Humanity is the very condition of possibility of extension and of all possible chronology. Therefore, the subject of pure knowing, not being able to be represented, because it has no extension or succession, in this way, and even so, it is what grounds not only the very notion of space, but also the real itself, still let this sound like a kind of logical paradox - like that of nonlocality, and that of quantum entanglement, both suggested and supported scientifically by dint of fractal mathematics and quantum physics.

We said paradox, because every particular phenomenon of energy and every subject of knowledge both instantiate in the now. On the contrary, in the case of the pure subject of knowledge, whose correlate is the thing itself in Cosmic Energy, this is from outside time, that is, it is universal and indefectible knowledge in the fifth-dimensionality of the Idea of ​​Humanity.

Therefore, in this sense, every meaning that matters to reason will lose its foundation, but the fifth-dimensional ecosystem foundation of every possible meaning will always remain sufficiently perfect, in the eyes and in the works of creative geniuses, the same works that presuppose the Original Reality, therefore, everything that which is unknowable by linear logic.

Thus, we know that the empirical procedure is always insufficient to access fifth-dimensionality. Furthermore, from a brilliant point of view, even knowing how to regulate human behavior in the world, all this will always be something subjective and limited, which reinforces the prevalence of Negativity in the life of the ordinary human being.

Now, we know that reason is also a kind of mirror that reflects nature, however, such a reflection is not properly a fifth-dimensional 'image'. Even so, any correlation like this type of image will be merely theoretical, even because the Idea of ​​Humanity does not, properly speaking, have any relationship with traditional idealism, because the immediate knowledge of the real is only possible in the thing itself.

In this way, by the principle of reason, the freedom of the human being is destined to be just another illusion of the phenomenal world, another perpetual utopia, as long as reason is understood as it has been intended so far.

Thus, wanting, as a selfish and utilitarian will, emerges as the matter that feeds the fire of human suffering. Vain suffering, innocuous and incapable of providing the individual with freedom as a real possibility.

Thus, it is clear at this point that every human action based on self-interested desire will always culminate in the illusion from which it originated. Thus, remaining empty of compassionate values, it will always be unfit and incapable of both fine art and noble attitudes.

In some way, death, removing the illusion that separates one's consciousness from others, is the very permanence of that now. Now, not being affected by death, something valid exclusively for the creative genius as a thing in itself, is what will coincide, for the human phenomenon, with the permanence of the external world that makes it mortal.

In this way, dying is the end of the individual human phenomenon, but not as a thing in itself, something that reason cannot encompass or resolve.

This is the disability that instills suffering and fear in humans. However, what we really fear in death is the succumbing of the individual, as he only claims to be.

We understand, therefore, that the phenomena are the modes of action, which express the different degrees of affirmation or denial of Negativity in life. Therefore, immediate knowledge appears to us here as the enabling medium for both of them, that is, of denying or affirming that Negativity.

Thus, such knowledge would manifest itself more objectively in the acts of love, although philosophy, even before the metaphysics of the beautiful, has always treated it rationally, as a mere type of abstract and subjective knowledge more, sometimes even dogmatic.

We are aware of the limits of philosophical discourse, therefore, trying to expose, through our playful game between reason and sensibility, that the simple affirmation or denial of the Idea, as a proper function of philosophy trying to conceptually explain the world, will not have no prominence, before our mysthesis.

Even because, the external world is the mere world of the empiricist subject, who understands it subjectively, through vision and the other senses, sent to the processing understanding.

But the thing-in-itself of the world, however, seems to assume an internal and unusual orientation to this old separation between subject and object, that old barrier of understanding.

In this sense, to objectively know human behavior is to know much more than the mere relationships between individuals, since a human being is transitory only as a phenomenon. On the contrary, as a thing in itself we are all timeless, and therefore endless in that now-always creative.

Thus, ethics is connected to the metaphysics of the beautiful in an incomparably more direct and intimate way than in any other system, so that the moral significance of the world and of existence is more firmly established than ever before. Only energy and representation are fundamentally different, in that they constitute the basic contrast of all things in the world, leaving nothing behind.

The thing represented and the representation of it are the same; but only the thing represented, not the thing itself. The latter is always energy, whatever form it appears in the representation.

Now, returning to that Sanskrit formula tat tvam asi, from the Mahavakya scriptures, at least as an illustration at this point, we pretend to have overcome a line of misunderstandings in the doctrine of the Ideal and the Real that extended from Descartes to Hume. Because, when moving from aesthetics, that is, from Beauty to ethics (the Good), the Full Life of the Sage tacitly coincides with the overcoming of causality and the overcoming of individualism, always having the Idea of ​​Humanity as its foundation.

This absolute freedom of the Idea imposes by itself the ineffectiveness of any prescriptive and legalistic dogmatics. But it is still necessary here to elucidate and determine more precisely this freedom and its relation to necessity. Since, in ethics, the central metaphysical problem is what involves considerations about life, and their consequent affirmation or denial.

This is because the knowledge that we now intend to present is that of the ethical significance of human conduct in accordance with the Idea of ​​Humanity. Now, we can sum it all up and say simply mystéthiko knowledge.

Thus, to say that Cosmic Energy affirms itself means that, when Energy acts in subjectivity, that is, even in the scientific world, the essence itself can be made known, fully and indistinctly as an ideal representation.

However, such knowledge in no way prevents willing. Therefore, the maintenance of the selfishness of Negativity in life would still remain desirable. Exactly because, if, and until then, without knowledge and as a blind impetus, such Negativity already contained something minimally enjoyable, from now on, with the mysthesis of immediate conscious and self-liberating knowledge, the Consciousness of Humanity itself will be the fifth-dimensional paradise accessible to all. 

In this sense, the negation of Negativity in life occurs when mystéthiko knowledge leads to the end of selfishness and individualism, since, in this way, the particular phenomena known no longer have an effect on human beings as reasons for wanting, but only the entire knowledge of the essence of the world, which mirrors the Idea of ​​Humanity, that is, what can freely suppress Negativity in itself.

Now, we can see from what has been said, that the movements of the body, a particular phenomenon known, are the visibility of the different acts of energy, and the form of representation is what distinguishes them from the essence itself, that is, from the that the body is not in the world, as an object of intuition that accounts for the Cosmic Energy in its movements and acts, that is, in the visibility that hides the Idea from men's eyes in general, but not from those of creative geniuses.

In this way, the acts of the human will have a motivating reason that is always from outside. Such motives determine what one wants at a time, in a place and in a given circumstance. But this should not be limited to the mere individual will, since only the phenomenon of individual energy is subject to the principle of reason. On the other hand, Cosmic Energy itself cannot even be imagined, even from a mathematical perspective, for example.

And all this happens because that nunc stans implies a notion of time that cannot be measured.

Now, the attitude of the human being is the most significant aspect of relevant knowledge in this world, and this attitude should be taken not only in a subjective way, but mainly in terms of the immediate way of accessing the world.

However, it is worth stressing that it would be as foolish to expect that our moral and ethical systems would create virtuous, noble and wise characters, as that our philosophical aesthetics classes would produce better poets, plastic artists and musicians. For the Idea of ​​Humanity is not only free, but even all-powerful, and from it comes not only every action, but also every kind of world.

Finally, we can understand that all human action dissipates in linear time, therefore, nothing is. Unless such action is carried out, as an attitude consciously disinterested and totally immersed in the time of the Idea of ​​Humanity, that is, as an attitude that lovingly operates in the Consciousness of Humanity.