êthos mystéthikos - Chapter 16 (From the work in progress: The Poetized Critique) By M. Santos

 

16. METAPHYSICS OF BEAUTIFUL, ETHICS AND EMPIRICISM (3)

Schopenhauer said that: religions have been made easy and thanks to that, starting from religious and unnatural faith, they can absolutely demand it for their dogma, even under threats. But philosophical systems are not so easy to play; therefore, in investigating all systems, one will find that it is always the same and that with the foundation of ethics, the moral thing ostensibly goes wrong as a connection point for a relevant metaphysics. Even so, the demand that ethics be supported by a metaphysics is irreducible, as already ventilated through the authority of Wolff and Kant.

As we see, independently of any religious tendency, life in society has an undeniable ethical-metaphysical tendency. Now, we know that ethics is considered a science of morals, and that it is also the discipline that studies and regulates the actions of human behavior, comprising aspects of public life and the laws established in the social plane of human existence.

As can easily be seen, our mystéthika is not concerned with a traditional view of ethics, nor even with philosophical mystique and aesthetics, as is common to observe throughout a panoramic reading of the history of philosophy. But, although we resort to countless illustrative elements of the religious culture of the peoples as well, even so, there should not be any supposed religious interest here, even because, if someone seeks some kind of reform of the human character, that is, in our way of thinking, a stillbirth procedure.

Therefore, the content of this book should never be taken as a proposal for a rule of conduct.

When we take ethics on the basis of its descriptive character, and following the postulate that the moral law has no demonstrable justification, since the only demonstrable law in the sphere of conduct is the law of motivation, as we have already explained. Therefore, the central problem of the affirmation or denial of the desire to live is this: What happens when Cosmic Energy, conscious of itself, decides to deny Negativity in life?

Note that negation of Negativity in life is something that takes place in creative genius. Therefore, when we ask about moral significance and about the object or point of no return of the self-conscious subject, then, we will be pointing to that too, for we have seen that, the two central aspects, directly linked to moral implications. , in Schopenhauer are: the metaphysics of the will and metaphysical pessimism. The first aspect is related to the meaning of a single thought, and what refers to the whole of his work, by which the natural world representable to the understanding is the exteriorization as an object of the Will and the original and unknowable Reality.

However, in the non-local dialogic-dialectic-epistemic relationship with Energy, the unifying element for us is the feasibility of eliminating the very subtle differences between the artistic way and the ethical way of considering the world, because, from the mysthesis, to say : aesthetics, ethics, mysticism or even metaphysics sounds like saying only one thing.

In this way, mystéthika was derived from a philosophizing that was not concerned with creating watertight departments between knowledge, and which, therefore, can amalgamate aesthetics with ethics, based on an interpretation of the metaphysics of the beautiful, which is even strange, that is to say, very unorthodox, because in it mysticism and even science will never be definitively discarded.

In fact, the metaphysics of the beautiful contains something extremely brilliant for us. However, when we make use of the metaphysical provocations of Germanic philosophical pessimism, this does not mean that we have become fanatical and limited to those.

Although the maximum expression of this philosophy can be understood as being eminently ethical, that is, where the metaphysics of ethics is suggested as the key to the definitive solution of the enigma of the world, still, such a philosophy is widely understood to be voluntarist as well, and , even so, has its hard and decisive core in ethics too, and this is very likely because, in it, only the Will has freedom in the full sense.

Thus, to the detriment of aesthetic intuition, it was suggested there that the wise man, by remaining longer in the attitude of denying servitude to desires, would achieve more lasting freedom than that of the genius artist.

However, we must remember that a sufficiently satisfactory explanation of reality could not be linked only to the moral and ethical aspect. Although we also understand that, if we approach Schopenhauer's thought from the point of view of human behavior, then, both the artist's and the sage's attitude are indispensable, mainly from the point of view of immediate knowledge, and this is in the interest of of our mysthesis, because such a mode of knowledge does not require a short or long duration to occur, since such knowledge is intuitive and unsubmissive to any law of causality, and that it occurs according to what we present here as the playful time of intensity, that is, that now aionic.

As we said, in Schopenhauer moral freedom is a property of intelligible character, something that constitutes the human being. On the other hand, motives, actions and character (as a general physical aspect), as phenomena are subject to necessity. Therefore, moral freedom refers to the intelligible world and to the empirical world as well, because it corresponds to every necessity derived from the principle of reason.

Thus, at this point we must suggest a third element, to be added to those two just before, namely, the dialogical-dialectical-epistemic procedure. But this should not force us to leave out the fact that, for the German philosopher, knowledge matters only in two instances, namely, in the one subject to the principle of reason and in the other, which is independent of it.

Now, our second decisive neologism here is metaquantum, in this sense, from now on, it will only concern us to deal exclusively with the genius mode of knowledge. Otherwise, we will never be able to properly assimilate mysthesis, therefore, we will not even be able to glimpse the rudiments of what will allow us to effect future metaquantics as the very clear and accurate fifth-dimensional language.

By this we mean that the foundation and height of Schopenhauer's philosophy can also be understood from the point of view of a theory of knowledge based on the immediate intuition of the world, that is, on the knowledge of what we are calling the Idea of ​​Humanity. .

So, our mysthetic (‘system of thought’?) way of philosophizing would assume this kind of knowledge and reject everything else that was derived from voluntaristic ethics or the like. But this is not limited to actions and other phenomena, but in the unique and 'miraculous' event of total freedom, manifested in refraining from proceeding in favor of Negativity in life.

In other words, contemporary morality is not merely rooted in actions, but in that essence, the utilitarian will. But, this will is the same that is constituted from the Cosmic Energy, the same Energy that also originates the gravity and the other laws of physics for example.

So if one is moral, the other should be too. In short, if we anchor ourselves only in the ethical significance of Schopenhauer's philosophy, which is ultimately based on the intrinsically moral character that the will acquired in its 'system'; that is to say, in the fact that the moral will is one and the same as the metaphysical will, and that, moreover, this metaphysical will adopts in this respect a very particular character, that of lack of compassion in life.

In this sense, all this would still keep us in the eternal “darkness” of the old metaphysical pessimism of the worst possible world. In mystéthika language, we would lie in the sphere of Negativity in life.

Desire is not reason at the source of morality. But reason also does not reach the thing in itself of the Energy that determines the desire itself. Therefore, a metaphysics of the beautiful, also understood as the science of Cosmic Energy, could be the nucleus and the master key for a clearer understanding of mysthesis.

Now, but then would metaquantum be science along these lines? Such an answer is one of the main objectives of this work. Therefore, it is necessary that we complement it definitively.

However, if it is up to the human being to affirm or deny Negativity in life, at the end of a metaphysical look at the world, then, in opting for the affirmation, something that derives from reason, he will still end up tied to the old wild sense of survival, that is, in the sphere of mere exaltation of the mere usefulness of things.

Thus, if we merge reason and survival instinct, in the case of a rational attempt to deny Negativity in the individual's daily life, we will find an insurmountable difficulty, whenever we wish to affirm that someone can deny the desires of the body, only through reason, and, after that, being able to take on the task of carrying out the works of love, only through the ethical prudence of philosophical postulates, for example.

Even because the survival instinct itself does not rely on modal logic, but on drive 'logic' (pulsating logic?), that is, on that natural dynamic process that makes the organism tend towards an instinctive goal that will suppress the state of tension and bodily excitement. , from which the impulse arose.

At this point we must emphatically emphasize that this will is the same that is constituted from the Cosmic Energy, which also gave rise to gravity, for example. So if one is moral, the other should be too.

Still on this metaphysical interpretation of the original ethical phenomenon, we should also note that: from the moral motive, that is, from the relationship of stimuli and drives with the individual character of the creative genius, disinterested justice, authentic charity and all other virtues result. But only in this way, that is, through the brilliant way of knowing and acting in the world.

From this, we could derive an ethics based solely on the feasible and demonstrable datum, necessarily placed in consciousness by the external world, the ultimate transcendental immanent instance and indispensable to the support of any sensible ethics. However, mysthetically speaking, even such a relevant ethics is properly nothing.

But, let us realize, in the final analysis, that Consciousness, like the Idea of ​​Humanity, is not merely a two-dimensional, eventual and feasible thing of the inside and outside type, etc. In other words, when we refer to metaquantum we will always be dealing with the fifth-dimensionality, so the Consciousness in question is from inside and outside, and it is from all possible sides and dimensions, at the same time, because it embraces the principle of indeterminacy and to the postulate of non-locality as well.

In short, without the Idea of ​​Humanity in the ontic basis, facts, events and phenomena would not have definitive epistemic value. By definitive we mean something that has velity in all possible and imaginable dimensions.

Finally, we are already mysticizing a little, about future metaquantum, and based on some rudiments of what quantum mechanics bequeathed to us. But, when we do this, we are careful not to deny the deserved respect to the very old geometric atomism of the 5th century BC, namely, that of Democritus of Abdera, because, however simple that theory is, however, it has the great power of daring of the pioneers.

Now, given that the metaphysics of ethics assumed an almost dogmatic position in Schopenhauer's thought, then, from now on, it will be up to mystéthika to present the images sufficiently clear, so that, in order to propose the Beauty as the indispensable foundation and of a decisive epistemic character - recurrent in the science of ethics as in all others - not to be confused with some evanescent poetic delirium.

Even because, although it tends to focus on the sphere of sensitivity and play, mysthesis does not rely only on reason, it requires the pineal in addition, that is, its minimal elementary base is a triad of corporeal items (heart, brain and pineal).

We say elementary because the maximum base would be the entire body, in this sense. However, only in another work will we deal exclusively with metaquantum, and this will allow us to broaden our understanding of the accurate meaning of this maximum base, now alluded to merely decoratively, at least for the time being.

Therefore, if there is a metaphysical foundation for moral justification, then it would be 'natural innate and indestructible compassion in every human being'; understood as the only source of non-egoistic actions and from which the works of love mysthetically unfold.

And to those actions corresponds, in an exclusive way, the 'moral value', that is, the same that differentiates the good and wise human being from the evil and selfish, each according to his conduct in the world. In this way, we can safely say that compassion is the foundation of morality, in the thought of Arthur Schopenhauer.

In the original German, das Mitleid literally denotes suffering with, and is the birthplace of the virtues of justice and charity, in the one who sees himself immediately participating in the pain and pleasure of humanity.

But let us also note that precisely what involves that innate and indestructible natural compassion in every human being is mysthesis, the one that emphasizes that creative genius is both aesthetic and ethical, and that based on the same compassion, something that cannot happen through the minimal prevalence of the banal interest in the useful and in individualism.

However, the accurate mystéthic term is "merciless compassion", because homo mystéhikos loves others as he loves all of nature too, but he does not go down again to the dungeon of that old world in black and white, the Old World as a Concentration Camp and valley dark with suffering and tears.

Finally, mystéthika heralds the arrival of the multicolored, non-dualistic world as the Consciousness of Humanity.

In this way, mystéthika asserts that the Beautiful is not only aesthetic, but is epistemic and ethical in nature as well. This is because we are dealing with the aionic of duration and intensity in the sphere of the Idea of ​​Humanity. Even because, one cannot have the foundation of immediate knowledge nor the rudiments of an 'ethics' of compassion, only by ordinary chronology and the principle of reason.

Therefore, in sentencing a mysthetic judgment, something of pure intuition (pineal), and feeling, as a type of natural microcosmic magnetic center (heart, both must be involved in the sentence, as the electromagnetic frequency of the heart produces arcs outwards). and that come back, in the form of a raised, rounded field, like rings of energy.

Now, something of that paraconsistent logic must come into play here, because without it we will not have the defectible epistemic meaning of mysthetic judgments. In short, reasoning and brain operations alone are not enough to explain the metaquantum capacity that the mystéthika language possesses.

Even in mysthesis, compassion will remain the great mystery of ethics. However, and as we will better clarify, until the conclusion of this book, leaving out compassion and the works of love, we would never support the teaching of the metaphysics of the beautiful.

Therefore, the Beautiful also contains that same 'mystery of ethics', that is, beauty without compassion has yet learned anything about the Beautiful as an immovable epistemic foundation. Therefore, it is worth emphasizing that, mystically speaking, the Beautiful is naturally epistemic and ethical, in addition to being obviously aesthetic and intuitive.

But observe that, even in the three-dimensional world, the will to live, of which the selfish individual is a mere exemplar and specimen, is as little affected by the death of another individual as by the whole of nature. Therefore, at this point we realize perfectly that, the immediate knowledge originates from a state of mind aware of itself and capable of denying the Negativity in life.

In this way, the human being would be led to 'salvation' in the Beauty of the works of love, that is, in the art and through the life of creative geniuses and their works in the world.

The way of considering this knowledge is exactly the same that gives rise to art, and which, now, according to our poetic critique, is the most adequate to approach the essential nature of being and acting of human beings in the world.

In the sage, the perfection of Energy culminates in the hyper-expanded consciousness of the human being. This is the fullest expression of the nature of the human being, conceived and unfolded from his disinterested attitude and conduct, because human freedom has the possibility of occurring without the mystéthika of the dialogical-dialectical-epistemic procedure, but only on the basis of the definitive Denial of selfish mood.

As the sapiential consciousness is the last immanent foundation of support of the metaphysics of ethics, and where it finds its resting point, then, in theory, it would be enough for us to understand that life has an undeniable ethical-metaphysical tendency, since it would be only that there is a rationally definitive and sufficient foundation of morals, and that this would be the summit of the meaning of the world in general, which should occur as a reflection independently of any considerations of a religious nature.

However, if we just tell the human story, from just a few millennia to the present day, then we will see that the old problem of selfishness still persists.

Therefore, the mysthesis continues to emphasize that the visible world is the image and object of Cosmic Energy, developed naturally and purely from this necessary imposition as a thing in itself. However, such Energy is not configured as a mere unconscious, blind and irresistible impulse in the human being, but, rather, it occurs to him as a conscience that he can deny by living in harmony with Negativity in life. Even because, in their selfish desire, each human being makes himself a negator of full life, and, in doing so, he increases suffering, even without realizing it, thus keeping himself trapped in the wheel of Ixion and the endless works of Sisyphus, through willing and acting in favor of the persistent chronological illusion, where all his effort unfolds in nothing.

This, then, is why he always remains in suffering, without consistent freedom and without any possibility of achieving some complete 'salvation' of himself, much less of his companions.

At this point, it is a good exercise to remember that, by Greek mythology, and as we well know, Ixion was thrown into Tartarus to be an eternal penitent. But according to another tradition he was the king of Lapiths in Thessaly and the son of Phlegyas (in another version, of Ares, the god of war), and husband of Dia, with whom he would become the father of Pirithous. Plotting not to pay the marriage dowry to Eioneus, by the hand of his beautiful daughter Dia, Ixion prepared a trap for his father-in-law: a pit full of red-hot coals. Eioneus, on a visit to Lapiths, inadvertently fell into the well and died. This attitude made Ixion the first murderer of a person with kin ties in mythology. Because it was an unprecedented act, no one could properly cleanse him, until Zeus absolved him of his crimes, creating special acts of purification for him. Ixion was initially very grateful, and Zeus even invited him to sit at the table of the gods. Ixion, however, was attracted to Hera and approached the goddess indignantly, intending to seduce her, but unaware that Zeus had discerned her intrigues and replaced Hera with Nephele, a cloud he created with the goddess's forms. Intercourse took place and Nephele gave birth to the Centaurs.

Finally, Ixion was punished for his offenses by being chained to a wheel of fire that eternally spins through the air.

Leaving Greek mythology and, just for the sake of opportune comparison, it is important to highlight two concepts of the Vedas: Karma and Samsara, which can be related to the same figure of Ixion's punishment in a type of wheel that turns non-stop. .

But, first, let's emphasize that mystéthica can be understood as a type of subversion and crime in the face of the black and white world. However, there are neither humans nor gods capable of condemning it, because in the five-dimensionality of the Idea of ​​Humanity, the dialectical-dialogical-epistemic procedure implies the tachyonic ubiquity of the works of love. And, for now, we won't talk about Future Metaquantum anymore.

What we are still considering in focus here is human life, according to its inherent idea, that is, we are unfolding mysthesis from the metaphysics of the beautiful. Therefore, the dialogical-dialectical-epistemic procedure must be considered a priori. This makes it possible for us to understand the world through immediate knowledge.

In this way, neither the pure subject of knowledge nor the thing itself varies, in the face of phenomena such as birth or death, for example.

In other words, human life, as that which appears in the form of time, in itself does not know time, whether in aesthetics or ethics and even in science in general, considering that the energy of the human organism can do nothing by itself. same, in the face of Cosmic Energy, except on the basis of the conscious denial of Negativity in the world.

Even because, in mysthesis, it is the Consciousness of Humanity that sustains the human organism, and not the other way around.

We know that the human phenomenon is indispensable to the most elementary epistemic knowledge of the world, obviously, but this only as an object, determined only in its true essence.

In other words, as authentic mystéthiko knowledge, which must include what time cannot consume, that is, ideas.

Even the perennial mysticism of the ancients already taught us about the principle of polarity that exists in life and in the world, that is, birth and death, the merely chronological beginning and end of something that takes place in the world, etc. Such poles demand a reciprocal complementarity in which the bipolarities of the three-dimensional real are harmonized.

Thus, the human being should not fear for his existence, even in the face of death, because the individual who dies only dies from the point of view of understanding, that is, according to the principle of reason and individuation. In short, delusional.

But even if all human individuals were to die now, still the Idea of ​​Humanity would remain unscathed, because the very thing that makes someone capable of receiving life as a gift does not cease to be something as if out of nowhere.

Therefore, one should not fear 'losing' what he 'gained' from nothing. Ultimately, suffering from the certainty of the individual end imposed by nature, the individual only suffers from the fear of returning to nothingness, whence he emerged as such an ephemeral natural phenomenon and living organism.

From this point on, and in order to delve more into the meaning of the negation of self-conscious negativity, it is important to consider that the denial of the will to live in negativity takes place when knowledge annihilates individualism, because in this way, the phenomena of perception will no longer act. as stimuli on the will; on the contrary, in the conception of ideas, which reflect the essence of the world, the perceiving subject finds a calming, a soothing that calms and that drives him to cancel himself in a spontaneous way, but only as selfishness and not totally.

This stems from a knowledge that cannot be abstract and expressible in words, but is translated into the deeds and behavior of men, regardless of the dogmas that may occupy their reason, in the form of abstract concepts.

In this way, we can say that pain is in everyone and, in a way, nowhere at the same time, because everything that cannot be measured empirically, as is the case of suffering in the world, constitutes nothing, at least for the scientist's eye.

However, it is very likely that about ninety percent of the Gross Real does not fit into the methodological square of science, so the loss is immeasurable.

However, the most important thing to note here is that what is the same as nothing for science, on the contrary, is of decisive importance for the mysthesis now initiated.

The mere imperious will to live, especially when taken from an empiricist point of view in general, does not consider the breadth of the idea of ​​Humanity, nor the meaning of human conduct in a universal sense.

But, based on that perspective of the disinterested look, it is up to us to dare a metaphysical look at the world, and thus, we rise from the mere phenomenal and conceptual illusion to the clear knowledge of the essence of the Real Brute in the Works of Love.

At this point, it is important to understand the implications of Beauty on ethical and scientific theories in general, since the possibility of immediate knowledge of human behavior is what leaves an open path, so that the knowledge of human attitude reaches the core of the freedom of Cosmic Energy. , and thus no longer remain in bondage to the individualism of Negativity in life.

Therefore, a great mystéthiko merit is to realize that the metaphysics of ethics has been an attempt to interpret human behavior, in whose considerations there has never been a abandonment to the sphere of immanence.

On the contrary, there was a search for a thought that would interpret the total world of human attitudes, without disregarding that it would be a flagrant contradiction to call the Will free and, however, prescribe laws according to which it should want.

Now, moral freedom can only exist as transcendental freedom located in a world different from the empirical one, namely: the intelligible world.

Freedom, therefore, is the exclusive patrimony of the intelligible character, which constitutes the foundation and condition of the empirical; that is, the Idea as a thing in itself.

In mystéthika, Energy can never be regulated. In this sense, and when it comes to energy in the human organism, in fact, a duty to want or an imperative to avoid wanting is even absurd, at least from the point of view of our physical and psychic health, because Energy is the free creator of its own action in the world, that is, it creates its own world.

In the human being this can reveal itself as self-knowledge, that is, in what the Cosmic Energy has of itself and in itself in the human organism.

There is no doubt that what there is of Energy itself in the human organism can only be the consciousness that, as an individual consciousness, easily strengthens Negativity in life, but in the mystéthiko mode it strengthens creativity and the works of love, as it is synchronized and synergizes immediately with Humanity's Consciousness.

We have already seen that, tacitly, the foundation of the attitude that produces beautiful art as well as that of the virtuous attitude is that both must be disinterested.

We also consider that philosophy must interpret and explain the essence of the world, although it cannot know it immediately, without first overcoming the in abstracto approach to the real.

Since metaquantum depends on the possibility of such immediate knowledge not only being accessed but also communicated, then mystéthika readily sets out to be this linguistics capable of such advancement, that is, capable of transmitting hyper light and sound. -qualified, from Cosmic Energy and, at the same time, make it possible to overcome the cloister of intra and intersubjective-linear communication.

Now, we cannot even allude to something more about metaquantum without first, at least quoting the contemporary notion of holocosmology.

Even because, without understanding how two dimensions can be seen as being three, including a fourth one (chronological), no one will be able to realize the fifth-dimensionality of the sphere of Humanity's Consciousness.

We know that the world shows itself most clearly in the human being and in what he does, and this is what most properly represents the Energy in the phenomenon.

For at the moment when the value of existence is decided, whether salvation or condemnation is a question, the dead concepts of philosophy are not the ones that decide, but rather the inner nature of the human being himself – the demon that directs him, but that he does not choose the destiny that this human being has sought – as Plato would say, or his intelligible character as Kant would say.

Virtue like genius is not taught, and the concept is as sterile for it as it is for art; in short, it can only serve as an instrument.

Based on this, we also realized that any idea of ​​absolute duty would be totally dysfunctional. For every duty is, by its very nature, hypothetical, agreed and conditioned by the notion of religious, moral, legalistic and psychosociological bases of reward and punishment.

And, in the case of theological morals, rewards or punishments beyond the earth and even eternal. Now, even for the most brilliant poets, to conceive of something more dysfunctional than the promises of the divine categories of religious beliefs is even difficult to imagine.

So, the fulfillment of duty is always self-interested and, therefore, lacking in genuine value.

As a result, an ethics of duties is not only unjustified, but also totally sterile, since its effectiveness will have to be based, always and ultimately, on utilitarian motivations and individualism as a rule of savage survival, even in vogue, even in our ultra-technological contemporaneity.

Note that the intelligible character of nature is something prior to human intelligence, being free enough, since only the Energy of the thing itself is really and absolutely free. Such a character is superior to the dead concepts of tradition, be it philosophical, philological, theological, etc.

Therefore, it is even in the inner nature of the human being that the most intelligible will find something to 'save' him from the tyranny of Negativity in life, characterized in the famous figure of the world as a valley of suffering and tears.

Now, overcoming that Negativity is something impossible to happen if not through self-knowledge, that is, of the human being in the Cosmic Energy that moves the multiverses, which obviously includes even our world, still so inclined to suffering selfishness, that is, , still so unaccustomed to doing the works of love.

But let it be observed here that when we say works of love, such works indisputably depend on that pure intuition based on self-love. Without getting used to this, to this self-love, no human being will ever be capable of even graceful and authentic attitudes.

Therefore, without creative geniuses, we will have nothing else in the world but the old works of Negativity, motivated by banal interest, therefore without the least natural elegance of genuine compassion.

In this way, current civilization still vacillates between the original nothingness (nothing of Negativity in life) and the nothingness that returns to nothing, or rather, that still vacillates in that more than fleeting illusion of utilitarian understanding.

In this sense, only immediate knowledge neutralizes all Negativity in someone's life, and this occurs spontaneously and disinterestedly, that is, through the wéi wúwéi, as the Chinese would say.

Note at this point that mystéthiko nihilism proposes the nothingness of Negativity in life as the most original ontic sphere.

Now, the five-dimensionality and the aionic are, therefore, the fractal geometric basis and the temporality respectively, in what concerns the Humanity Consciousness, imbricated sphere of the Humanity Idea and in the sense of unity of existence as well, which is one of the great themes of the Vedanta is an essential pillar of that wisdom of the ancients.

According to such wisdom, this unity is the song of life; and the great theme that underlies the rich variations that exist throughout the cosmos.

In this sense, whatever we see and whatever we experience is only a manifestation of eternal unity, for the 'divinity' (from the Sanskrit root div, meaning resplendent, shining, alluded to its luminous appearance of the stars) at the heart of the our being is the same 'divinity' that illuminates the sun, moon and stars.

Therefore, there is no place where we, infinite in our own nature itself, would not exist. While the concept of uniqueness may be intellectually appealing, it is undoubtedly very difficult to put into practice. Now, this is precisely why mysthetic creative geniuses are still such rare manifestations in this world, where there is still so much Negativity in life.

But, there is no difficulty in intuiting something of this uniqueness, at least when we think of the great and noble human masters realized, the great inspiring beings, or even when it comes to those we say we truly love.

It is also not difficult for us to experience some feeling of oneness with nature. But most of us refuse to experience anything of that uniqueness, mainly because there are thought to be other human beings, to whom they are occasionally regarded as particularly repulsive, in the face of selfishness and individualism as the rule of civilization.

However, this is precisely where the teachings of Vedanta are applicable, for realizing that all the multiple aspects of creation are united in and through the Brahman that is within each one, even in the atman, no matter if it is a saint, or even a murderer.

Yet there remains the problem of selfishness and all the hatred and separatism that this entails.

In this sense, there is only fear of the other, says the Brihadaranyaka Upanishad. And, the Isha Upanishad tells us that the Self is everywhere. Therefore, “He who sees all beings in Being, and Being in all beings, hates no one, for for him who sees oneness everywhere, how can there be disappointment or sadness?”

Therefore, all fear and all unhappiness arise from our sense of separateness from the Idea of ​​Humanity, this great cosmic oneness and the invisible 'web' that envelops us.

Also according to the Vedanta tradition, the Self is the essence of the universe, the essence of all souls. So even you and I are in unison with the universe.

Therefore, anyone who says that he is different from others, even if only by a strand of curly or straight hair, immediately becomes unhappy. For happiness belongs to him who knows this uniqueness, and who knows himself to be one with everything else in the universe.

Now, let us emphasize here that it is a question of knowing mystéthiko and never in any other sense. For we are saying that duality, or our feeling of separateness from the rest of nature, is always a mistake of the ordinary understanding, since it implies the existence of some desirable good, beyond the perfect and more than harmonized Consciousness of Humanity. . But we still emphasize, in this way and in an absolute sense, that there can be no other.

It was something similar to our mystéthiko mode presented here, which Swami Vivekananda (1863-1902) told us when he stated that this great unity of all things is what makes us one with everything that exists, and it is the great lesson to learn too.

In these terms, human energy, by recognizing itself, can be free from all suffering, in the immediate conscious self-denial of Negativity in life.

One would thus deny oneself, by mystéthika, to the entire world of Negativity, but only if this occurs disinterestedly, and so naturally as to make knowledge and all nature become one, in the continuous present of genial consciousness, namely, in the Idea of ​​Humanity.

Even because, no external force could free the human being from suffering, something that is much prior to the very intelligence of causal rationalism.

Now, Human Consciousness is that which knows, but which does not need to suffer the hardships of the world mediated by the understanding; once it is identified with its own essence, then Humanity's Consciousness does not suffer, nor does Cosmic Energy and Freedom itself.

In this way, only the knowledge of the essence of the human being could make freedom and 'salvation' viable; since the Idea is united with the very essence of Life, not submitting to the becoming of the constantly changing temporal appearance, nor to empirical knowledge, which seeks to relate things in a world that is always changing and given according to the previous limitations of the principle of reason.

Now, that the thing in itself can be known immediately as Cosmic Energy, however, does not imply a return to merely representative knowledge, since, in this way, recognizing one's attitude in the world would not give us something as a thing in itself.

Therefore, this would refer us to what was previously understood in classical Greece, that is, to what was attributed to the life of the great Socrates, by the famous Delphic and Apollonian motto of know thyself.

Now, we know that our image in the mirror is not the human being itself, however, in the case of mystic knowledge, what is seen is what is known, since the Idea of ​​Humanity could never be foreign to itself. .

In short, the Conscience of Humanity will never take its own Idea as strange.

As can be seen, in mysthesis, the metaphysical consideration of ethics must understand the possible union of aesthetic genius and ethical genius. Even because, in the world as representation, its mirror appeared to the Will, in which it knows itself in increasing degrees of distinction and completeness, the highest being the human being, whose being, however, only acquires full expression through connected series of their actions. However, even the self-conscious connection of actions is only possible through the faculty of reason, which always allows only a general and abstract look at the whole.

Thus, even an abstract look at the whole will not be able to understand the fully free Idea of ​​Humanity. Unless this occurs as dialogic-dialectic-epistemic, which would be equivalent to saying that reason itself would have been completely diluted in the mystéthika dimension.

Even so, acquiring full expression through the total connected series of its self-consciously connected actions is not possible by the faculty of reason, at least during the ordinary course of an individual's life.

Therefore, as in art, where an object is torn from its causal connections, in the metaphysics of ethics the attitude must be disconnected from any utilitarian appeal.

And, in order to move further in the direction of mystéthika itself, the metaphysics of ethics would need to consider the past and the future as merely conceptual terminologies, and, time itself, as if it were life itself, that is, as the eternal and eternal present. Idea time.

Therefore, it was up to us to take that step of returning from the metaphysics of ethics to the metaphysics of the beautiful. Now, saying mystethiko step or saying 'return step' amounts to the same thing.

Even because, if the norms of reason are unnatural, but the works of love, similarly to the artist's intuition, refer to a type of immediate 'reason', that is, mystéthika that surpassed ordinary understanding, therefore, this 'reason' of Cosmic Energy is, therefore, in the eyes of ordinary science, nonsense (the 'without reason').

But this only in the analytical sense of approaching life, that is, in this way of the common consciousness of the understanding, which deals with things and facts always resorting to the mere causal chain.

Therefore, it will be up to metaquantum to better elucidate how the principle of reason became the servant of the principle of intuition.

However, the mysthesis presented here is already flattening, in a more than adequate way, to this path that will make us rest in the 'green pastures' of the fifth-dimensionality.

Finally, and as we have insisted, a duty to want is really a serious nonsense. Therefore, mystéthika aims to strengthen the view that Cosmic Energy is free and omnipotent, creator of its own world and its way of acting in it.

Through this new paradigm of ours, compassionate human conduct can better be revealed, and thus everything else can be accurately interpreted, on the basis of the Idea of ​​Humanity, even the language of super-qualified light and sound.

In short, very soon we will be dealing exclusively with metaquantum and the deeper 'content' of fifth-dimensionality.

Note, however, that this accurate interpretation of everything else has never occurred to humans, for they have always been dazzled by the meager illusion of enlightened individualism.

But, since the future metaquantum is eminently immanent, even though it has dispensed with that false supremacy of the understanding, and in accordance with what has already been mystethically elucidated so far, then it will be necessary for us to use, at least, the 'quantum lenses' of creative geniuses, for without this we cannot prosper with regard to the Idea of ​​Humanity.

Even because, in mysthesis, Negativity in life is the one that must be nihilized. That is to say, there is nothing else that originates in life and to which everything must return, if not in the possibility of nihilizing all selfishness.

In this sense, there is a part of the human being's conscience that, once reduced to nothing, will 'transform' him into the very 'God' of the works of love. In short, the coming metaquantum will clarify the attributes of Omniscient Consciousness, because metaquantum is the fifth-dimensional science par excellence, therefore, the science of Humanity's Consciousness as an Idea.

Finally, the mystéthika of Cosmic Energy deals with what is absolutely free and which determines itself without knowing any law of human reason.

It is thus evident that immediate knowledge is directly linked to the negation of Negativity in life, and that, therefore, the conception of the idea is essential for the artist and the wise, with regard to all creative freedom that can be materialized in loving works. However, the nature of tachyonic ubiquity is essential for the correct interpretation of this step.

When we admit that, according to Schopenhauer, the weak point of idealism, especially that of Hegel, was to have considered nature as a mere element of scientific reason, then, we also have to admit that the true philosophical consideration of the world, the one that reveals its essence beyond the phenomenon is precisely that which does not try to inquire where the world comes from or where it is going; it does not even want to know the reason why it exists, but rather considers what is always in unison, the thing in itself. Such philosophizing sees, in the relations of the principle of reason, only that it should not occupy itself much in studies, under any of the forms of this principle.

Therefore, the principle of reason cannot be fixed as a deep and secure knowledge in mysthesis, since the Cosmic Energy that moves nature cannot be fully comprehended rationally. Rather, it inserts into nature itself, what remains, namely, the Idea of ​​Humanity as Cosmic Energy.

As ideas are the phenomenal essences that make up the world, underlying even the relations of subjective knowledge, but without ever being subject to such relations, except and only to what is always identical as pure energy, then, in this way, such ideal knowledge it is what leads to philosophizing without rancidity, soon purified of selfishness. Now, in this sense, at least in theory, this could also reach the elevation of genuine art and some expression very similar to that of the works of love.

But it is only after the dialogical-dialectical-epistemic procedure that we could have something like a mystéthika reason, supported not by the classical logical square, and, not even by the mathematics of the Cartesian plane merely, because it will require something as deep and well delineated, as paraconsistent logic and fractal mathematics.

So, in this case, the mystéthika reason would enable the individual to be able to embrace, in a synthetic a priori way, the conscious oneness of himself in the Cosmic Energy, that is, the thing in itself and the most appropriate 'content' of the essence of the world.

Now, mystically speaking, the visible world of phenomena is nothing more than a three-dimensional mirror of fifth-dimensional energies; a kind of hologram unfolding in fractals from the Idea of ​​Humanity. This is because, life will accompany energy as inseparably as the shadow to bodies, and as precisely as the sunflower aligns itself with the king star.