êthos mystéthikos - Chapter 2 (From the work in progress: The Poetized Critique) By M. Santos

 2. THE VALUE OF DISINTERESTED HUMAN BEING

There is an intuitive way of approaching the world that is capable of generating rest and tranquility in the face of the incessant swing in the pendulum of human desire and suffering. In turn, this ideal knowledge is non-subjective and occurs to those who merge with the natural Beauty as directly as disinterestedly.

This elevation of the individual to the pure subject of knowledge defines the primacy of immediate knowledge over the empirical, and it is where the possibility of knowledge of reality itself occurs.

This immediate condition of knowledge of the Idea occurs in human consciousness, understood here as a quantum field that intertwines with the organism, based on the three indispensable pillars of the human body. 

The three pillars on the screen are: reason (embodied in the brain), intuition or immediate knowledge (embodied in the pineal gland) and vitality (embodied in the heart and which configures the emotional and compassion center as well).

Now, the magnetism of the heart operates in harmony with the terrestrial magnetosphere, and natural electricity, together with the mesh of collective consciousness, because each human body has its specific electromagnetic charge, and the magnetism of total human bodies also interacts with the environment in general. 

Therefore, it is no exaggeration to say that Humanity's Consciousness is connected to the crystalline and energetic grid of planet Earth. However, we must emphasize that, ultimately, both in the case of the Consciousness of Humanity and in the case of the Idea of ​​Humanity, there is what, in mysthesis, is called tachyonic ubiquity.

In this sense, when we speak of a physics of consciousness, we must keep in mind that human consciousness intends and affects physical reality itself, albeit in a subtle and even 'indirect' way.

In fact, such realizations of consciousness are even observable, however our initial intention is to treat them only metaphorically, at least for the time being. Even so, we will not need to carry out an explicit scientific proof of all this, since one of the main purposes of mysthesis is to demonstrate that isolation in reason as the most excellent sphere of human beings is nothing more than a philosophical and even a scientific fable.

Now, Beauty is always nearby, but most of the time we lack enthusiasm, like that faculty of spirit that encourages us to give up our rationalist individualism and take a place in this domain of pure and immediate knowledge, where we are entirely strangers to misery.

Fyodor Dostoevsky was a great appreciator of beauty, without which he understood that human despair would be full and even unbearable, deadly. For him, the simple contemplation of Raphael's Madonna had a therapeutic effect. His works describe evil characters, destructive behavior, in addition to those who succumb to despair. 

Still, Dostoevsky managed to combine love and compassion in his overall message, for he could see beauty in the soul of even the most wicked of men.

In Dostoevsky, the antithesis of the beautiful is not the ugly, but the utilitarianism, characterized in the intention to use others, that is, to usurp their dignity as a human being, reducing them to things.

It is from him the fabulous phrase "Beauty will save the world!". 

Dostoevsky saw a world full of misdirections. Now, in a place like this, the height of intelligence would constitute the overcoming of selfishness and greed, because satisfaction hardly occurs, while desire and pain easily return to focus, in a proportion of ten to one, that is, ten times easier to produce a desire than to satisfy it. The same is also clearly seen in the field of knowledge. 

Hence, satisfaction always occurs in a fleeting way, in the continuous storm of the demands of the scientific world and experience in general. 

In this way, we can understand that there cannot be a complete satisfaction for desire, and even easily conclude that there is a crucial abyss between the subject of wanting and the pure subject of knowing.

Desire and its consequent need for satisfaction, both are arranged in an inversely proportional way, that is, as the want increases, the possibility of satisfaction decreases. This is what encloses the subject of will in the enclosure of suffering from which he will never escape, unless he is carried away by the full satisfaction of aesthetic intuition, therefore, of the knowledge of the Idea as well.

But this, in general, only occurs in a fleeting way, as in the blink of an eye, by the disinterested will and by the denial, even if momentarily, of all wanting as Negativity in living, that is, as suffering.

Artistic genius attains that state of satisfaction in natural knowledge, that is, without the mediation of understanding, and something that can be exhibited in a work of art.

Thus, by 'capturing' an idea in a lasting way in their intuitive work, the knowledge that alleviates all suffering becomes accessible to those who can extract, in a flash, immediate knowledge and who are capable of this type of intuition exempt from delimited knowledge. by suffering. 

This pure knowledge is followed by freedom and tranquility of mental consciousness, but the human being's misfortune comes from incessant individualism and will, something that is only crossed by the disinterested gaze of aesthetic nature, the brilliant state of mind, almost always uncommon to great most men in general, all mere analysts of life.

However, for someone of genius, everyone has genius to a lesser or greater degree. But only the creative genius himself is capable of conceiving such a pure object, intuiting through the pure knowledge of the idea, starting from nature. Finally, he will naturally present the works of love as a result.

But note that the simple production of disinterested works of art or a lifetime of realized sapiential mastery are all being understood here as compassionate works, because it is the beauty of nature that leads us to cast a disinterested look at the world. What characterizes the state of pure knowledge that provides the immediate overcoming of anguish resulting from greed and persistent selfishness in individuals.

In the pure intuition of the creative genius, individuality is annulled, in this intuitive contemplation of the Beautiful, and, at the moment when the genius surrenders to the pure aesthetic contemplation of the truth, everything that previously remained shrouded in the veil of the phenomenon, that is, all individualism disappears before the Idea of ​​Humanity.

At this point, consciousness is equated with the true and only knowledge, given by the dissolution of understanding, that expendable wall or filter, responsible for the differentiation between subject and object.

We can understand, therefore, that there is an ideal state of knowledge and in which the human spirit becomes full of satisfaction, by the annulment of Negativity in life. And it is precisely this that provides us with the most objective knowledge of the real.

Therefore, knowledge by aesthetic intuition allows us to enter the realm of full conscious freedom in a 'divine' moment, albeit fleeting.

This is because, once the bad conscience of Negativity is recovered, the satisfaction disappears and returns to the annulment of the good life, when desiring the insane of the analytic before the Idea of ​​Life, understood here also as the Idea of ​​Life. Humanity.

In short, we refer metaphorically to that old decision made by the people, who, instead of releasing Jesus Christ, preferred to recover the company of Barabbas. This is to clarify our main purpose with the use of the term bad conscience.

In this way, all human suffering is fostered by desire and individuality, which, in turn, disappearing from consciousness, through aesthetic intuition provides the satisfaction and joy arising from the contemplation of the Beautiful.

This happiness that the free intuition of Negativity brings, explains why the memory of ancient times and distant places appears to us in such a beautiful light, while, however, the present acctual seems almost always boring in the routine and rarely satisfies us. But in our healthy childhood memories, everything is always surrounded by a wonderful charm, due to a glimpse of that pure intuition, however opaque.

However, we should not stick to the fantasy and self-delusion of memories of the past, for the disinterested objective consciousness is what takes precedence over the individualistic consciousness in the subjective sense.

From the point of view of civilization, we lived in the service of empirical knowledge in general. But the fleeting satisfaction of knowledge cannot overcome the mighty cosmic and multidimensional dynamics of pure intuition.

In this way, as the habit advances in Negativity, due to the continuous repetition of the desire for suffering in the analyses, the contentment with what is known and experienced naturally decreases. That's because every empirical and utilitarian desire for contentment is a bottomless pit, that's why it's depressing, because the subject of wanting is the main adversary of the free intuitive subject and the main ally of Negativity in life.

Now, this is how suffering is perpetuated in the world of individualistic subjects. However, it is the works of creative genius that authorize us, and, therefore, they are decisive as permission for there to be unification of the pure subject of knowledge with the idea drawn from an object torn from the temporal flow of relations.

What happens by disinterested will, that is, from such a genius subject to stop living in mere individualism and start to intuit every representation independent of the principle of reason, is what makes us capable of suspending all suffering, being able to immediately reach knowledge liberator, in the Idea of Humanity.