êthos mystéthikos - Chapter 15 (From the work in progress: The Poetized Critique) By M. Santos

 

15. METAPHYSICS OF BEAUTIFUL, ETHICS AND EMPIRICISM (2)

Selfishness is worse than the worst misery. Now, about the free denial of this selfishness in the limbs of the body, and in the same sense of that mystéthika denial of Negativity in life, and in order to resume the possibility of direct access to the type of human freedom, capable of breaking with any causal necessity, let us consider the example of someone who, having full sexual health, however, lived in such a way as not to satisfy such desires, that is, someone who emptied himself of his natural capacity and the necessary drive that this imposes.

Note here that, technically, the term drive designates, in psychoanalysis, an internal energetic impulse that directs the behavior of the individual. It is also, by definition, the dynamic process that makes an organism tend towards a goal, which suppresses the drive, that is, the state of bodily tension or excitation that is the source of the process of unrest.

Obviously, the behavior generated by drives, as it is generated by internal forces, unconscious and alien to the rational decision process, in general, differs from that generated by rationally balanced deliberations. In this sense, mystethically speaking and in line with the Chinese notion underlined in the paradoxical expression wéi wúwéi, in this case we will say that it is a decision to deny negativity in life.

However, neither such decision ends an emphatically rational appeal, guided by some ordinary ethical apparatus, nor are we suggesting here that the healthy experience of sexuality necessarily implies the strengthening of Negativity in life.

In this way, the body, understood as a phenomenon endowed with life and aware of time, could only access full freedom if it diluted itself in the Cosmic Energy that determined it, and that naturally opposes it, that is, that renounces effortlessly and freely any and all expressions of Negativity in life.

At this point, this highlights an apparent contradiction, namely that even in the sphere of nature, necessity is what governs the manifestations of human character, given its motives.

However, the fifth-dimensionality of Cosmic Energy implies an elevation in the frequency pattern of energy waves that underlie the base of three-dimensional physis, as we have been taught since the ancient Greeks.

In short, the fifth-dimensionality of the Idea of ​​Humanity is not outside of nature, however it is a sphere of nature that is a few octaves of frequency, above what we are used to frequenting.

Now, we use the expression: octaves of frequency above just to clearly illustrate what we are proposing, that is, the five-dimensionality of homo mystéthikos.

As we know, musical scales rise to more subtle frequencies and, when we go up many octaves, we reach some harmonics that can be imperceptible, even to the absolute pitch of the most demanding conductor.

Therefore, it is precisely in the sense of these superior musical harmonics that the mysthesis of the works of love suggests that freedom is really sustained in the Cosmic Energy itself (notice that such Energy is inseparable from the Consciousness of Humanity), capable of definitively suppressing to bad character and to every tyrannical necessity, that is, to everything that imposes itself as a support point of Negativity in life, from individualistic motives.

Note, however, that we are not suggesting here that the creative genius is necessarily some kind of religious saint or some other kind of penitent.

However, what really contradicts the affirmation of the savage necessity that determines every individualistic desire of the ruined character is that unusual enthusiasm of the creative genius, of the person who empties himself of all selfishness, in favor of pure knowledge and the realization of the works of love, whether in the production of fine arts and in good attitudes in general.

In short, creative geniuses rise to the higher harmonics of metaquantum five-dimensionality; as if they sang for us the most beautiful song of full freedom, whenever the works of love are carried out in this world that still shelters so many beings capable of barbarism and other bestial behavior.

As all causal necessity takes place in time, and as, therefore, only in Cosmic Energy can we redeem ourselves from suffering, since such Energy is contradictory to the corporeal phenomenon of individualistic interests, and precisely because it does not presuppose any previous and imperative need as well, being rather, an unfolding of the natural and fluid manifestation, as the annulment of Negativity in life, that is, the annulment of drives, negative thoughts and even the selfish actions of individuals, in general, still guided by the savagery of the old survival instinct.

So, we can understand this Negativity as something arising from the disharmonious harmony of the lower four-dimensional world (the world of the three Cartesian dimensions added to time).

In this sense, in a world where humanity is still fighting against itself motivated by globalized individualism and selfishness, Negativity in life could become self-conscious, in the Beauty of aesthetic intuition, therefore, such Negativity would be denied both in actions and in being. own and most intimate of the human.

With that, the selfishness of the common human being would be denied, who would stop fighting uselessly against himself and against his fellow beings as well, because this is still something of that prison of discrimination between mine and yours, that is, of the phenomenal knowledge taken as an absolute value and not as a mere instrument for the improvement of the human spirit and for the realization of freedom in the world.

As we have just introduced the mystéthika notion of disharmonious harmony, then it is not difficult for us to quote the beautiful Kantian concept, of capital importance, even if merely to illustrate what we have just stated. It is about the unsociable sociability, which is the natural propensity of the human being for life in society and the good coexistence between the individuals of the species.

Whereas, unsociability corresponds to the strength of resistance of individuals among themselves, and the engine of progress in the animosity and ambition of human beings acting through antisocial forces. This is at the core of Kant's political-historical philosophy, and two points stand out there: First, this concept is essentially part of a bioteleological paradigm rather than a physical-mechanical one; second, unsociability must be understood as referring to inclinations and not to passions, which, in turn, allows us to think of it in accordance with some kind of moral progress of individuals as well.

Now, as freedom properly so called belongs, insofar as it is independent of the principle of reason, only to Energy as a thing in itself, but not to its phenomenon, whose essential form is everywhere given by the principle of reason, the element of causal necessity, therefore, the creative genius experiences freedom in himself, by raising himself to the frequency band of Cosmic Energy, and this begins in that aesthetic intuition that the metaphysics of the beautiful presented to us so masterfully.

In this way, when individualistic motives decline, and the common inner disposition, very prone to selfishness, also does so, due to the (metánous) change of nature at the heart of the consciousness of the person who opens himself to the Beautiful, then, the human being begins to no longer proceed mechanically and by mere savage impulse.

Thus, the possibility of entering the scene of the practice of loving works opens up. In fact, such works materialize freedom, since putting such attitudes into effect in the world of Negativity in life corresponds to creating a bridge or even an immediate portal to the fifth-dimensional sphere of the Idea of ​​Humanity.

That human freedom can occur in the life of creative geniuses must be approached from a bivalent perspective, that is, first, that of the pure subject of knowledge, from the body and directly related to Cosmic Energy; second, that of the subject as a necessary correlate of the Idea, based on aesthetic intuition and immediately related to the Conscience of Humanity.

In the first case, the human being is the integral condition of the possibility of immediate knowledge of the world; in the second case, it is a quantum of Energy in the highest degree in earthly nature.

But, as authentic freedom belongs exclusively to Cosmic Energy as a thing in itself and, therefore, it is what hangs from the Idea of ​​Humanity, then, every particular and even collective phenomenal action would fall within the scope of mere causal necessity and, therefore, in this The case of the collective human phenomenon, in general, would still be dissociated from total freedom as a plausible possibility, until the works of love reached a critical mass that was both quantitative and qualitative, something that would equate natural humanity with the very Idea of ​​Humanity.

We know that only very rarely appear in the world, men committed to that way of life capable of reaching an immediate knowledge of human suffering; knowledge that can free us from this, at first in the sage, in a more lasting way than in the artist, although we are here precisely pointing out the difficulty regarding the understanding of the term 'lasting', since the time of Cosmic Energy is the permanent present intensive.

Since the Vorschule der Ästhetik, published in 1804 by Jean-Paul, we have noticed that the so-called besonnenheit is defined as one of the salient characteristics of genius, his 'clairvoyance', which is as different from ordinary clarity of conscience as reason is of the understanding', being in fact the 'progenitor of both.

The clarity of common consciousness, always occupied and directed towards the outside, remains foreign to itself, and its bearers have more external material consciousness than self-consciousness, that is, they are not used to seeing themselves through the total seeing of themselves (ganzSichselbstsehen). ).

In Jean-Paul the clairvoyance of the genius, therefore, is so separate from the others that it often appears as its opposite. She is a kind of 'fire that burns eternally inside'. It is the poet's 'inner freedom' accompanied by 'tranquility'.

Therefore, if we accept that practical life is the true spirit of philosophy, then a philosophy of human attitudes, such as the Metaphysics of Ethics, must interpret and explain the idea of ​​human conduct in general, from which selfishness and wickedness both emerge. as what underlies the necessary imposition of the moral norm.

However, the most immediate attitude (the compassionate one) can be verified in the authentic sages, that is, in the creative geniuses, those who oppose the individualistic human phenomenon in general, in the sense that, even living physically, still, the they intimately deny in the members of the body, that is, they refuse to act based on the imperative of Negativity in life, to produce only the works of love.

Therefore, what provides the human with a satisfactory and healthy basis is the dimension given in the cosmic intuitive and not the one that occurs by the rational system. That is why we understand that even ethics was limited to aesthetic breadth, at least that is what we are highlighting, based on the metaphysics of the beautiful, because, with regard to attitude, the aesthetic dimension is the one that reveals the most and best about conduct. of the human being in existence, and much more than standard science itself.

However, it is very clear that Schopenhauer himself did not propose such a reading. Therefore, our innovation is mystéthika as a philosophizing that imbricates mystique, aesthetics and ethics in a single movement, and based on dialogic-dialectic-epistemic, a procedure in which philosophizing does not dispense with strength and feeling ( heart), the pure intuitive (pineal) nor the paraconsistent logic of the intellect (brain). However, it should be noted at this point that such a procedure is both philosophizing and active, at the same time, since we are dealing with the aionic time of the Idea of ​​Humanity.

Now, we certainly know that the human body is something much more complex than the mere triad of organs presented above. For that, we just need to think about the efforts to sequence DNA, something as mysterious and complex as the body itself.

Not to mention that the new paradigm of contemporary biology is the very current subdiscipline called quantum biology, the one that applies quantum mechanics and theoretical chemistry to its objects and problems, since many biological processes involve the conversion of energy into forms that are usable for chemical transformations that are subatomic in nature, as is the case with DNA itself.