êthos mystéthikos - Chapter 19 (From the work in progress: The Poetized Critique) By M. Santos

 

19. ARTICULATIONS OF ACCESS TO THE IDEA OF HUMANITY (3):

      REASON, AESTHETIC INTUITION AND FREEDOM

To what extent is it correct to say that we have a natural moral sensitivity that moves us to practice certain acts and to repudiate others, and that without any appeal to the moral reason of modernity? This is what we are talking about too, when we use the concept of mysthesis, because we understand that although some reason is still present, even in poetry, however, the creative genius is like a kind of 'clairvoyant' who does not act as he does only for understand the compendia of ethics, but, rather, it is the very nature and deeper nature of this genius, which makes it flow in the world. In this way, the Energy will be acting on him, always in order to deny the Negativity in the members of his own body.

Furthermore, this mode of interaction of creative geniuses with the world does not keep them limited and unable to enter the sphere of the Idea of ​​Humanity, quite the contrary, and since the common human being, but especially the genius, both are connected to the Cosmic Energy Field. We mainly said that of genius because the common human being does not act fully awake in the Consciousness of Humanity.

Even though ethics still seems to assume some character of primacy in philosophical thought in general, even so, both the virtues of the sage and the works of the genius artist, both occur only through complete disinterest in Negativity in life.

At this point, it does not hurt to remember something from the Critique of Judgment, where Kant considered that only in the disinterested contemplation of nature would the human being be fully free, for being able to act independently of the sensible limits of nature and of moral imperatives as well. However, for many Kantians this constitutes the enigma and the greatest difficulty of the third Critique of Kant, the fact that the philosopher refers to the same faculty of the spirit (the faculty of judging - Urteilskraft) and to the same transcendental principle of appreciation (the teleoformity). or conformity to ends - Zweckmässigkeit) the phenomenon of human art and the phenomena of organized nature - aesthetics and teleology. (Check glossary)

Schopenhauer called this strange association the "baroque association" and, similarly, the metaphysics of the beautiful also exalts the contemplation of nature, even though aesthetic intuition is the decisive energy surplus in the enthusiasm of creative genius, but not the faculty of judgment. .

However, in mystéthika, genuine philosophizing should not be despised, once understood as reflection for self-knowledge. In this way, within the scope of thought, all honest and disinterested deliberation will be able to put the imagination into action as well, which will favor the development of self-knowledge as a very peculiar type of art. In this way, one can speak of the art of thinking, therefore, in a philosophy tending to be, in the last term, poetic and not analytical, being that which helps in every work of the creative ingenuity of humanity as well.

Therefore, human freedom can be understood as meeting the causal need, which imposes itself on the human being in general as the impossibility of being able to be otherwise. And, contrary to this sense of an invariable predestination, there is what happens to both the artist and the sage, that is, there is a rupture with the determinism of Negativity in life, therefore, the access door to the realization of freedom in the works of love.

In short, the artist and the sage both break with that impossibility of being a better human being, becoming free beings the moment they assume another way of knowing and acting in the world, the brilliant intuitive way or the aesthetic way of knowing, which works here as the power to criticize the instrumental rationality of science governed by the principle of reason, and even all utilitarian empiricism, according to what we prefer to think from the metaphysics of the beautiful.

In this sense, mysthesis is also a critique of truth, identified from the skeptical considerations of Descartes' methodical doubt (1596 - 1650); to which, later, Berkeley (1685 - 1753) would formulate more clearly, in the famous expression "to be is to be perceived", thus founding the immaterialism that would later be consolidated as subjective idealism, which takes as its starting point the fact given to the ordinary human consciousness, which sees the existing world as a mere combination of sensation.

Furthermore, Subjective idealism, also called empirical idealism, is a form of philosophical monism that claims that there are only minds and mental contents. It is generally identified with immaterialism, in the doctrine that material things do not exist apart from human understanding. Thus, subjective idealism rejects dualism, neutral monism, and materialism as well; it is actually the opposite of eliminative materialism, the doctrine that all or some classes of mental phenomena (such as emotions, beliefs, or desires) exist only as pure illusions.

Therefore, even though mysthesis has a lot in common with objective idealism, since mysthetically the existence of an objective consciousness that exists before and that, in a certain sense, is independent of the human one, is not ruled out, still we must emphasize that, Consciousness of Humanity that mysthesisis deals with is not an objective consciousness but as a fifth-dimensional object. Now, we will not delve into this yet, because the clarification of such matters will require a separate work, which will deal exclusively with metaquantics.

Even because, the world as being the representation of a subject of knowledge is merely a particular truth for each being who lives and who knows, although only the human being can bring it to reflected and abstract consciousness, and it is in whom clairvoyance appears. philosophy and from which it follows that no sun, no land is known, but what there is always is an eye that sees the sun, it is some hand that touches the ground.

In short, the foundation of knowledge of the world is the intuition of the one who intuits, and everything else that exists exists only as an object in relation to the subject, in a word, representation. And here it is worth emphasizing the first mystétiko axiom that says: aesthetic intuition is the foundation of all meaning.

Thus, when we refer to the mystéthika of the immediate knowledge of the Idea of ​​Humanity, we are announcing the scope of the fifth-dimensional epistemic truth, as there are many dimensions and universes that the truth of the Idea proposes to us, and from the point of view of this Total Human Consciousness , nothing can come into existence independently.

As we have already said, the notion of liberation as the annulment of the will to preserve Negativity in life found a proposal of possibility from an aesthetic point of view, in which music was pointed out among the arts as the most privileged of all for this purpose, as it is the only language that proposes the Idea without any mediation of understanding, still being the most metaphysical in the physical world.

Therefore, in the metaphysics of the beautiful, music was presented as the very manifestation of the ideal world, that is, the musical epistemics reveals to us sound as the most fact in itself of the world of phenomena. In this sense, mystéthika prefers to understand that there is an ontic and transcendental quality in the message provided by the language of music.

In this way, it can be said that the world of the thing itself opens up to the disinterested way of knowing, that is, to what the cosmic gaze of the aesthetic experience of the creative genius provides. Therefore, the world can be known and accessed in a way that is free from all suffering, even if for a very short period of time, because the imperative will to life in human beings, even if it is a life of suffering in vain, does not seek to subject totally to some momentary suppression of time and space, since such a will in the individual cannot subsist without its roots in the principle of reason.

Based on this principle of all suffering, therefore, the release from the prison of desire, when it occurs to the human being, is almost always fleeting, as in an insight of pure contemplation arising from the aesthetic fruition of the Beautiful. This intuitive state is the very peculiar way of 'seeing' the world, capable of freeing the human being and providing him with the possibility of existing using the only knowledge that in fact is rooted in the epistemic of the Idea, after overcoming the deception. and the illusion of opinions and even of scientific postulates and judgments in general, which do nothing more than offer supposedly 'new' representations, but only unfolding from the old representations. Now, in this way, to say 'representation of representation', 'copy of the copy', 'rain in the wet', all mean the same thing.

In fact, what we are always focusing on is the point of view of healthy and honest reflection, that is, of rational deliberation, never from the point of view of the banal inspiration called intellectual intuition, or absolute thought, whose names are: intellectual emptiness and quackery. These words also highlight Schopenahauer's critical attitude to the idealism of Fichte, Schelling and Hegel, clarifying that philosophical clairvoyance did not depend on the concept related to them, that of intellectual intuition.

It seems that philosophical clairvoyance is not merely intellectualist, therefore, there must also be in it something of that intuitive element of art that, at least in theory, can also fleetingly suspend the suffering of those who philosophize. At this point we must emphasize that mystéthika can be seen as a ‘poetic clairvoyance, that is, something that can ensure that genius knowledge awakens in the reader. Even because, we are resorting purely to the intuitive of art, but not to mere conceptual analytics, something that any simple philosophical text is also capable of presenting.

In this sense, between the lines of our mystéthiko text, there is something metaquantic, that is, that drives the reader's imagination, facilitating access to what is even difficult to imagine, that is, the Idea of ​​Humanity.

From this, the attitude of the genius human being can be based on a metaphysical gaze of access to the immediate knowledge of the multiverses. As it became clear, and this was highlighted in that characterological triad, composed of the intelligible character, the empirical and the acquired. Of these three, the will itself in the human being, that is, his constitutive metaphysical being, is what must be understood as the intelligible character, where the moral content as something of the essential of life is energy, but only if this is understood in a extratemporal meaning of the term, that is, as Cosmic Energy.

In this way, nature would become the phenomenal world itself expressed in music, therefore, we would have two distinct expressions of the thing itself. Therefore, the only analogy capable of intermediating the two, the tertium comparationis, is immediate knowledge, required to recognize this analogy from a non-analytical point of view, but from a mystéthiko point of view.

Music, therefore, if it is seen as an expression of the world, is a universal language in the highest degree, which is even to the universality of concepts as approximately these are to free things. Its universality, however, is by no means the empty universality of abstraction, but of an entirely different kind, linked to a more distinct and persistent determinateness. It thus resembles geometric figures and numbers which, as universal forms of all possible objects of experience and applicable to all a priori, are nevertheless not abstract, but susceptible of intuition and always determined.

At this point, we must open a parenthesis to highlight that, in fragment VI of the Origin of Tragedy, F. W. Nietzsche also dealt with pure knowledge in the freedom of music, criticizing the Schopenhauerian dualism which, according to him, is constituted by the dichotomy between 'will' and 'will' representation' and is emphasized even more strongly by his insistence on the absolute antithesis between 'will' and 'intellect'. However, to this, Nietzsche proposed another corresponding dualism, right there in The Origin of Tragedy, namely: the Dionysian and the Apollonian.

Still criticizing The World as Will and as Representation, Nietzsche claimed that there was something much worse in the book, to which he regretted even more than having obscured and spoiled with Schopenhauerian formulas some Dionysian presentiments, namely, that he absolutely spoiled the great Greek problem. as it had initially appeared to him, and this was due to the interference of the more modern things of metaphysical pessimism.

But our mystéthiko invitation, therefore, is for us to regard the expressions of creative geniuses as the great elevation, the most perfect development of everything in human life, for these works of love accomplish, in essence, the same as the visible world, though the do it more concentratedly and fully, with intent and clarity of consciousness, and therefore, in the fullest sense of the term, it can be called a flowering of life.

Now, if the whole world as representation is the visibility of the thing itself, art is the clarification of this visibility, the camera obscura that shows objects more purely, allowing us to better embrace and understand them; she is the theater within the theater, the play within the play in Hamlet.

First, at this point, it is important to highlight that the expression clarity of conscience is practically identical to our Conscience of Humanity, at least from the point of view of the aforementioned 'poetic clairvoyance'. Therefore, when we poetize, it is to intuit human life and admit it in its free flourishing.

Now, what other kind of elevation should occur to us apart from these three expressions now highlighted: clarity of conscience, poetic clairvoyance, flowering of life?

Therefore, in mysthesis all this must involve an attitude of conscious denial of Negativity in life because this flowering of life implies a human conduct that is exempt from the wheel of Ixion, that of the incessant desire for satisfaction, the wheel of suffering.

In order to do so, it is also necessary to point out that both the esthetic genius and the sage, the ethical genius; the grandeur of flourishing life implies the state of genial consciousness, which is common in both cases, and where those expressions already mentioned corroborate in the sense that, as a possibility of interpreting the enigma of the world, Beauty is Ethical, therefore, both are not are distinguished.

As we reframe that ancient Greek wisdom of know thyself, then we will be able to be aware of the possibility of being free, to a greater or lesser extent. This is because perfect self-awareness implies the need for perfect self-knowledge. Now, perfect knowledge cannot be limited to knowing oneself merely from an intellectualist and analytical point of view, but rather ideal-genius-aesthetic, as in the case of someone who painted a self-portrait.

Then, through the self-awareness of mystéthiko self-knowledge, the human being perceives himself as a determination of the Cosmic Energy and as having a certain noumenic link with It. Now, from a merely phenomenal point of view, this link implies the impossibility of free will, that is, the individual can freely assume any subjective and even objective attitude of an absolutely free character, since a supposed free will does not imply human action as free action, given the essentially determined character of the human being. Therefore, only a miracle would account for the actions of human beings, if we wanted to explain them by free will.

We can also say that, in a subjective sense, the human being can appropriate a certain freedom, and this is what we experience in every experience, when we put together representations and motives and are able to choose the one that is rationally the most worthy to rule. at some point in our life.

We know that it is typical of other animals to be guided only by the blind impulse of instinctual impulse, but not of contemporary human beings, yet barbarism and selfishness stand out, even in this current civilization.

Based on this, let us also consider that the human being lets himself be guided by concepts and reasoning that struggle with representations until one triumphs. But let us not be deceived, for the one that triumphs will triumph by virtue of another motive, and therefore always by virtue of some reason. Therefore, we must recognize that this selection of some motives and the abandonment of others, being guided by reason, will never be authentic freedom.

In this sense, the human being is just a type of selector, a player who already has the cards addicted, because what he chooses will always be based on some predetermined reason, but never based on the Idea of ​​Humanity, that is, , on the foundation of the works of love, the most epistemic and sure to ground its freedom and everything else, including and mainly to eradicate the persistence of Negativity in life.

Now, if we really take music as the epistemic mystéthika of the Idea, without which it would not even be possible to assume the very meaning of things and even the science of things from the phenomenal effectiveness, then it will become even more evident that: only the Idea is free and that insofar as it does not manifest itself to men, obstructed by the vice of the individualistic path of reason, this imposes itself on them as an impossibility of full individual freedom, but, through the pure intuitive path, it opens its arms to them, as the Conscience of Humanity Fully Free.

Such Consciousness arises from the brilliant and decisive activity of renouncing Negativity in life. In this disinterested genius mode, what is accurately denied is just the kind of life strictly centered on individualistic and covetous selfishness. Something still in vogue, despite the tremendous advances in science and the latest technology.

Now, for the purpose of deepening the oriental influence of the notion of freedom in our culture, it is important to consider some reflections on the term nirvana. First, highlighting something very unusual to be considered, namely, that nirvana happens here and now, in the present time and, if we don't see it, it's still only because of the impurity of our own individualistic vision.

Nirvana, therefore, is a word of world knowledge, but whose relevant meaning is largely unknown in general. In Sanskrit, 'nir' is 'no', and 'vana' is 'string'; thus, nirvana can be translated as not being bound, or rather, as being free (from the tyranny of the ego, ignorance, illusion and pain, etc.).

In generic Buddhism it is the ultimate extinction of human suffering, achieved through the suppression of desire and egoic individual consciousness. But there is still the sense of extinction, that is, of extinguishing the flame of suffering, supported by the incessant desire for satisfaction.

In Indian religious thought it is the state of transcendental freedom achieved through the elimination of desire, individual consciousness and the empirical self. We can still understand all this figuratively, as an ideal condition of tranquility, stability and harmony. In that sense, walking along the beach on a sunny day can be a kind of nirvana. Extensively, still, nirvana can be the state characterized by indifference, lack of interests and activity; such as apathy, indifference and inertia, in the case of drug numbness, for example.

It is a state of being, not a place or paradise, and it can be attained by all who renounce selfishness and attachment. It is also a state of boundless peace and joy, something eternal and outside of suffering. He who attains it no longer regrets the past nor worries about the future; he will always live in the present moment and is free from ignorance, selfish desires, hatred, vanity, pride. Thus, he will become a pure, gentle being filled with universal love, compassion, kindness, sympathy, understanding and tolerance. Providing service to others with the greatest purity, he will not only seek to profit, he does not accumulate anything, not even to the so-called spiritual (religious) goods, as he will be fulfilled and fully freed from any desire to be able to be otherwise someday.

The Buddha reached nirvana in life at the age of 35, when the person Gautama Siddhartha 'died' to make way for the Enlightened One. According to Buddhist texts, he was reborn countless times before finally becoming enlightened.

In the older works of Buddhism the term nirvana is seldom mentioned, and even when it is used it must be understood only in the sense of 'state of Arahat', that is, the highest stage of wisdom. It is therefore a state of mind realized in this world by a living being (the Arahat), and not a paradise that can only be attained after death.

Nirvana as literally extinction is the culmination of the search for liberation, and according to this conception it is the overcoming of attachment to the senses and ignorance, being the overcoming of existence as pure illusion.

It is the pinnacle of meditation, in which its practitioners believe, the spirit temporarily frees itself from the body. Achieving nirvana is like dissolving the ego and ceasing to exist as an entity separated from the rest of the world by karma, that is, by the path of work without detachment from the results and fruits produced.

Thus, in Nirvana, denial has the function of breaking concepts and freeing the mind from discrimination, penetrating all preconceived ideas as well. Thus, the process of continuous rebirth (samsara) is interrupted and in this, given the proportions, can be compared to the concepts of the already widely cited philosophical pessimism, namely: aesthetic intuition and philosophical clairvoyance, for main examples.

Therefore, the truth of nirvana is not the aim of the quest, but still it will always be revealed to the sage, once all concepts are destroyed, for the possibility of freedom to externalize itself in life is the great advantage of the sage. enlightened human being. But, to the human being entangled in the illusion of Maya, nirvanic freedom will always remain absent because the condition of freedom is the sapiential clairvoyance that enables the human being to have a panoramic view of all life, in order to allow the sage to get rid of the impression and the illusory moorings of the world.

The notion of nirvana also teaches us that the human being who follows a selfish life must deny everything, and what is more, the one who wants and wants to live this way should not want to, so that freedom manifests itself in the face of the valley of tears and suffering that It's your life.

However, when referring to this term so central to Buddhism in general, a vulgar understanding of this expression cannot occur, because this would lead to a religious interpretation, prejudiced and contrary to what we intend in an undertaking of this magnitude.

It is also worth noting that, even when dealing with the point of view of metaphysical pessimism, there are also those equally frivolous psychological approaches, in the sense of arguing that an optimistic and utilitarian worldview, for example, would be something more salutary to the soul than nirvanic detachment. to the world of phenomena and suffering. Thus, and to avoid any myopic vision of this type, the philosophizing of our 'nihilism' in question is based on this mystéthika that can be assumed as a radical renunciation of two main targets: The first is the Enlightenment, with its false optimism and its frivolous faith in reason and in progress without the works of love, and whose most general synthesis is found in Hegel's philosophy. The second target is the Judeo-Christian religious tradition, in particular, but without despising other religions in general, because if we remove moral asceticism and artistic expressions, nothing will be left of all the self-serving religions of this world.

Most German romantics understood the Enlightenment and organized religion as the enemy, as both impelled humanity to fight for its salvation in this world, however, the weapons offered were nothing more than mere representations of representations and concepts of religious concepts, in addition to the dogmas.

The only relevant parts of Christianity are its self-sacrificing asceticism and its pessimism concerning the carnal world, but this had been proposed long before, by Hinduism.

As for the illusion of God as representation and the struggle to change the world in order to adjust it to moral and religious prejudices, which have been called God's laws, we have nothing healthy in this about the notion of freedom, but rather we only have something that is virulent and contagious, stemming from the 'wolves in sheep's clothing' doctrine.

Now, if Jesus was really educated by Brahmin masters during his flight to Egypt and absorbed their message of renunciation and spiritual liberation, then with the doctrines of another great spiritual master, Buddha, Christian doctrine was in fact born out of the Hindu wisdom and this has totally covered the old origin of a gross Judaism incompatible with it.

It is said in a passage in the Vimalakirtinirdesa that a large number of people surrounded Buddha Shakyamuni in the garden of Amrapali. After hearing the Buddha talk about the purification of the buddha-field, his disciple Shariputra thought, 'If the buddha-field is pure only insofar as the bodhisattva's mind is pure, then at the time that Shakyamuni Buddha was pursuing the bodhisattva career, his mind it was probably unclean. Otherwise, how could this buddha field look so impure? 'In response to Shariputra's distrust, Buddha would have touched the ground of this galactic universe of billions of worlds with his big toe, suddenly turning it into an enormous mass of precious stones.

This magnificently illustrates the possibility of transformation from samsara, or rather, the passage from an ordinary state to an extraordinary state, nirvana.

Implicit in this image is also one of the main concepts developed within the scope of the mahayana, the great vehicle of Buddhism, namely, the non-duality between samsara and nirvana.

According to this idea, which is certainly among the most important innovations of the Mahayana Buddhist tradition, achieving liberation would no longer be a matter of leaving this world, that is, samsara as the intermittent cycle of desire, which must be overcome in order for human life finds the possibility of this rest in the absolute of enlightenment.

Thus, both will and desire distance the human being from that serene state of emptiness of wanting, or, in the words of the Buddhists, from nirvana, the state of full realization of the sage, in question here.

However, we must not let it go unnoticed that the personality or principle of individuation must also be overcome, both in the Buddhist perspective in question and in the intuition of the idea, that is, in both cases the central element is the possibility of the human animal to free itself. of suffering.

In this way, what we are proposing is that the aesthetic experience of knowing through ideas, and in such a way that the pure subject of knowledge is correlated to them and eternalized in the freedom and fullness of the Idea of ​​Humanity, this is the epistemic support of all the worlds and all 'times' and knowledge. Empirical experience, on the other hand, is the one that knows only the phenomena, therefore it is the main partner of the human being in the cycles of samsara.

This freedom and omnipotence of the spirit can also be expressed in a new way, and precisely there, where in its most complete phenomenon the perfectly adequate knowledge of its own essence emerged. For here, at the height of his clairvoyance and self-awareness, either the subject wants what he wanted before, however, blind and unaware of himself, knowledge always remains for him a banal motive, both in the particular and in the whole; or, on the contrary, this knowledge becomes a quieter for him, silencing and suppressing all wanting, eliminating the maintainer of Negativity in life, whose exteriorization and copy is the visible world itself as a phenomenal whole that develops progressively, according to the laws brought about by the form of linear knowledge and which sustain the lingering suffering and illusion of the old timeline.

At this point, it is also clear that the more general intent of this topic was to relate the meaning of the expression denial or affirmation of self-conscious Negativity, with its similarity to some terms of ancient oriental wisdom. With that, we hope to have clarified better, to the reader, in the conception of the immediate knowledge that gives an account of that Idea of ​​Humanity, something crucial and necessary for those who aim to understand the intuitive element that led us to the whole of the mystéthica now begun.