êthos mystéthikos - Chapter 20 (From the work in progress: The Poetized Critique) By M. Santos

 20. IMMEDIATE KNOWLEDGE AND THE IDEA OF HUMANITY (1)

The initiative of presenting the Idea of ​​Humanity as the foundation of indefectible epistemic knowledge, or, better saying, as the immediate, more perfect and better, should not be considered as a small proposal. Especially because, outside of this, what remains is the old model of knowledge that is merely illusory, analytical and projective.

Once it is accepted that our perception and way of representing the world and becoming aware of it is really the result of the creative activity of our individual self or consciousness; and is not, therefore, merely an illusion of reality projected according to the human will outlined in a paltry timeline, mysthetically characterized as Negativity in life. Then, we will have elevated ourselves beyond the epistemological sameness that kept us bored in the enclosure of a black and white world, the same as the Old World of concentration camps in times of imbecile wars.

Furthermore, without the realization of the works of love in this world, this subjective will will drive humanity to always want more, in its struggles and needs of all kinds, remaining insatiable and frustrated, no matter how much scientific knowledge advances. Thus, even this current ultra-technological planetary civilization will continue on the basis of the Latin motto of antiquity, abyssus abyssum invoket (an abyss attracts another abyss).

The projected world is, therefore, still that old valley of suffering and tears, already denounced by metaphysical pessimism. Therefore, whoever does not learn to renounce it will remain condemned to an endless and unrewarded enterprise, as we have already exemplified with allusions to the myths of Sisyphus and Ixion, and to the wheel of samsara as well.

Through this one-eyed and artificial way, that of empiricism, all consciousness, especially that supposed consciousness of freedom, will be nothing more than mere illusion and abyss. Although we are not here to despise the value of empiricism and science in general, but to highlight their most evident limitations, they are almost always considered non-existent, in the eyes of the most puerile people.

Furthermore, we must not ignore that the human being has his character in reason of which, the motives necessarily determine his actions, and, in his way of conducting himself, he manifests the empirical character that, in turn, should enable us to discover the intelligible character of Cosmic Energy in the individual himself.

Now, analytically speaking, each human being is a phenomenon to be determined by potential interactions in nature, that is, always a posteriori. However, mystéthika suggests that we break with this type of paradigm, in the sense of seeing the human being through the prism of brilliant knowledge and not merely as a scientific fact.

Now, we know scientifically that the left and right cerebral hemispheres are connected by the corpus callosum, a structure formed by a thick bundle of nerve fibers. Therefore, the brain operating in a purely analytical mode does not represent the total power of the organ, since the cerebral hemispheres must act in unison and harmonically, so that the conscious subject can access the amplitude of which the brain is capable.

Therefore, but just for the sake of illustration and to demonstrate the importance of not sticking only to the analytical aspect of intelligence, let us imagine that the functions of each side of the brain are the following: Left side, responsible for the logical interpretation of situations and the part of the brain. brain that analyzes the data, looking for the reasons that justify the events. This side would be, therefore, the strategic, analytical and material-realistic side of each individual's worldview, based on the discovery of precise and objective explanations for any type of questioning.

And, the right side, in turn, would be responsible for the emotional interpretation of situations, therefore it would be associated with creativity and intuition, etc.

Now, when we separate that which cannot function except in unison and integrated at the same time with the corporeal whole, we will not be taking a properly intelligent starting point, especially when what is intended is precisely to determine what knowledge and what is. that one can in fact know from intelligence and reason. Consequently, by mere separation and analysis, we cannot take for granted even what we think we know to be the real world.

Note further that only the phenomenal part of the world does not represent the holistic view of reality. So, mysthetically speaking, we prefer to admit the works of love as concrete, that is, as something that actually still occurs in this world, which is obvious in our way of thinking. Therefore, we admit ideas as decisive parts of the real world, in the sense that they 'cause' the works of creative geniuses and even, from the Beautiful. Thus, it will be up to future metaquantics to unravel the fifth-dimensional "causality" of these ideal "facts". And, most likely, metaquantum will not be able to avoid what the most current science suggests to us through the notion of retrocausality.

Jan Smuts, in his 1926 book Holism and Evolution, suggested that Nature's tendency through creative evolution is to form any whole as greater than the sum of its parts. Now, this seeing the world as an organic and integrated whole is of crucial interest to mystéthika, as it is in no way biased towards Old World paradigm reductionisms.

So the mystéthiko mode doesn't resonate very well with the reductionist thoughts of Cartesian dualistic planism, vulgar atomism, and dogmatic materialism either.

The predominance of sensations over insensitive rationalism is even a noteworthy aspect here, and considering genius as a decisive factor for the complete epistemic knowledge of reality, but without despising what feeds our imagination as well, so, in this sense, we should not overestimate so much to the powers of the merely intellectual aspect of the human being, and that does not mean that we should ignore the importance of this aspect, obviously for the survival and practicality that life in society demands.

Now, intuiting is something that occurs to everyone, however, the vast majority of human beings are not willing to the Herculean and almost always inglorious effort, in terms of financial gains and the like, which is the generous availability of the fruits of immediate intuitive knowledge to the very common. In short, those who engage in the works of love are rare.

Furthermore, we should not overlook either that, for current neuroscience, intelligence is a kind of thing in itself, where all rational and emotional abilities are only modes of manifestation of this original quality, although we are here to point to the fact that that the rational and the emotional, even if added together, are insufficient in terms of fully understanding the Idea of ​​Humanity. And this without ignoring the irrefutable fact that the creative genius makes use of the intuitive way before being able to express compassionate works in the world.

Now, mysthesis is not letting go unnoticed the minimal need for the heart and the pineal to be added to the whole brain, without which the works of creative geniuses cannot come to fruition. Let us also remember that this organic-anatomical triad is merely a metaphor for us to begin a minimal understanding of the complex total body intelligence, something that the ultra-contemporary quantum genetics of DNA is just beginning to unravel.

It is now more than evident that the healthy brain always operates completely and online with the totality of the rest of the body and, it is worth adding that, the body of each individual cannot function outside the human species and the multiverse, much less outside the Idea of ​​Humanity.

Even though, even nowadays, there are those who defend the existence of about eight types of intelligences, it will be enough for us to understand that the body is really a complex and integrated compound of several subsystems. Mysthetically speaking, the human being is a multidimensional entity. However, note here that we are trying to present at least the fifth dimension, based on the expression Consciousness of Humanity.

Thus, we are not completely dismissing the importance of science, much less analytical procedures. Rather, what really matters here is to emphasize that there is a brilliant way of knowing the world in which we live, therefore, we cannot just pretend that this does not exist, but, on the contrary, we must emphasize the importance of this, in such a way that humanity may benefit more and better, that is, may it put an end to the ignorance and suffering that the barbarity of selfishness still imposes on the world, even in the face of the efforts of the analytical sciences for centuries, and of all others; and even in the face of all the current ultra-technological apparatus operating in the current world. Still, works of love remain rare in the world.

Bearing in mind these preliminary considerations cited above as a general introduction to the focus of this topic, then, from here we can already understand that there is an internal paradox in the phenomenon of the works of creative genius, that is, as a phenomenon these are works occur in time; however, the knowledge that follows from them proposes something undying, the Idea of ​​Humanity.

Considering a particular phenomenon that disappears with the passage of time, we could very safely say that the content of a work of art goes back to something that is independent of time, that is, something that endures as an idea of ​​the thing in itself in the pure subject that knows. That would be a kind of intersection point between energy and ideas.

Now, in a domain where energy and idea are given in a single and fleeting moment: time, space and causality lose their respective valences. However, even a generalizing idea of ​​nature cannot be taken for granted in that domain, nor can that of life and humanity, especially from a metaquantum point of view.

It is worth remembering that metaphysical pessimism until now has basically tried to admit the individual as a will to live in all its objectivity in the world and a particular manifestation of the Will that can be 'enlightened' in the human being by the pure subject of knowledge. This was something that we could also assure ourselves of, at least from the point of view and from the starting point that we took, namely, that of the metaphysics of the beautiful. Even because, human beings cannot empirically certify that consciousness is even capable of remaining in the eternal present, that is, in the time of what we take for granted to be, the 'time' of the whole of nature, therefore, the temporality itself of nature. Life.

To human understanding, in an animal that is considered mortal, nothing can be eternal. Yet we take it for granted that this mortal being holds consciousness and energy.

When it comes to energy, however, it seems to us irrefutable both in the humanities and in the most advanced scientism of physics, and even in the most retrograde, that Cosmic Energy has no beginning or end.

In this sense, this mystéthika of Cosmic Energy cannot be taken as something dissociated from the Idea of ​​Humanity. In other words and in summary, Cosmic Energy and Humanity's Consciousness are never dissociated.

Therefore, we already take it for granted that exemption from death is the exclusive property of Cosmic Energy, the thing itself, and that, therefore, the death of the phenomenal individual coincides with the duration of the rest of the world, where constant mutability is an unquestionable fact. From the earliest teachings of the fragments of Heraclitus of Ephesus, mainly in the famous motto of everything flows (πάντα ῥεῖ).

Mysthesis emphasizes that the oppression of Negativity in life is always affirmed in the suffering of the individual who fears in the face of inevitable death, that is, in the limits of his physical and mortal organism. But death is nothing but an impotent phantom, frightening to the weak, but without any power over him, someone who knows that he himself is the Consciousness of which the world is objectification or copy; he, therefore, has not only a certain life, but also the present for all time, the present which is properly the unique form of the phenomenon of Energy, therefore, no infinite past or future which would not exist can frighten him, for , focusing on nunc stans considers all this an empty mirage.

Thus, the creative genius, even in the face of death, tends to a disinterested attitude, therefore, fearless and virtuous, since he sees life in its completeness, suggested in the Idea of ​​Humanity and in its pure creative intuition where everything is shown under a pleasant and calming light, where everything leads him to get excited and to carry out more and more compassionate works.

Therefore, the form of human conduct is what in each individual can manifest the affirmation or denial of Negativity in life to that degree, because Energy as a thing in itself is the content of all phenomena. In this way all the phenomena of nature, that is, those of all the multiverses, are necessary, but only as objectifications of this same Energy. However, by the principle of reason, Energy alone is not properly a world or representation, and we cannot know it because there is not in it, as in every object, a definable form in itself.

It is, therefore, only in the human being that energy can apply itself disinterestedly to the study of itself. And, by the immediate knowledge of the body, if this is taken as the first metaquantic object that occurs through aesthetic intuition, thus one could intuit what, here, is the same as achieving the negation of Negativity in life, that is, it implies in the complete overcoming of suffering in the realization of the dialogical-dialectical-epistemic procedure.

Therefore, only in human manifestation can energy become conscious of itself and, as we have already said, only the Idea of ​​Humanity is the sphere par excellence of freedom. Where the human being can be free, because he is not the effect of any cause, and because all necessity and causality derive from that Humanity Consciousness as Cosmic Energy.

As we have already noted, the genuine work of art refers to the knowledge of the idea in the phenomenon. In the present case, the phenomenon in question is that of human conduct in general. Therefore, the art reflects the free energy nunc stans, or, if we prefer the idea of ​​these conduits, as the free movement of the fifth dimensional Energy. Consequently, the concept of human freedom must begin negatively, that is, it must consist in the negation of all need for Negativity in life.

For example, we have the case of that notion of intellectual freedom, where there is no causal relationship between the premises, as must occur even in mystéthika. That is to say, in poetic language, as in mysticism as well, we renounce any servile relationship with the principle of reason.

So far we believe that we have already put the reader's imagination into operation, so that he himself feels sufficiently enthusiastic to reach the pure intuition of the Idea of ​​Humanity. So at this point it will definitely be clear why we are calling our writing mystéthika.

All things as phenomena in general and even as objects are subject to an absolute necessity, but in themselves all this is Cosmic Energy, completely and entirely free. Therefore, it is the Energy itself that determines the human behavior as a phenomenon, and its most perfect manifestation is the one that is supported by the intelligible character, without which, the possibility of mystéthically conceiving the Idea of ​​Humanity would be impossible. However, it should be noted that the aesthetic intuition and the intelligible character are no longer limited to the dictates of metaphysical pessimism, once the dialogical-dialectical-epistemic procedure has taken place. In short, mysthesis relies on the metaphysics of the beautiful, but quickly flaps its wings of autonomy and assumes the freedom that is inherent to it. Even because, the eternal present is the necessary form and object of Energy, the indivisible point that joins a line and that extends infinitely in both directions, until it culminates in the curve, from which the circles and spirals of growing and endless spirals derive of the Cosmic Pulsar, the Sphere of eternal 'noon' that is not interrupted by any night.

Or, again, and in order not to go that far in imagination, something similar to the center of the galaxy is enough, the one that pulsates without ceasing, while everything else gravitates around it.

Now, it doesn't hurt to remember that our solar system is located in an 'arm' called Orion, and that our Sun is located 26,000 light-years from the center of the Milky Way, whose center of rotation is located at 7.62 ± 0.32 kpc (25 000 ± 1 000 ly) from Earth, towards the constellation Sagittarius, Ophiuchus and Scorpius, where the Milky Way is brightest. The science of astronomy suggests that there is a supermassive black hole at the galactic center, called Sagittarius A.

As living beings, we know that Cosmic Energy is as certain as life itself, and the form of Natural Life is the endless present 'time', where it is indifferent that humans, unconscious manifestations of the Idea of ​​Humanity, are born and die as fleeting daydreams, in the ordinary chronological world.

As we have just seen, and just to reinforce, to better fix our intention, the visible world is the image and object of the Cosmic Energy, and, the life of the human being, as the life of everything in nature is the phenomenon of this Energy, although the principle of individuation shows itself only as a mere rational animal, a type of monkey sapiens in constant struggle for survival, in a hostile environment and prevailing barbarism.

Therefore, in physical language, both an irrational animal and a human animal both act in nature as mere energy subcenters of the great cosmic center.

But what is Nature itself? In mystéthika this immeasurable center of force is the same Cosmic Energy from which each thing is determined particularly in degrees.

As Cosmic Energy is the thing in itself, being the interior content and the very essence of our visible world, as well as of all possible worlds, therefore, the human phenomenon is nothing more than a kind of mirror of this Energy and for it provided, to which life will accompany as inseparably as the shadow to bodies.

Illustrating a little, and to clarify all this more, let's return to metaphysical pessimism, so we can suggest a metaphor, that of the individual who receives life as a gift out of nowhere. Afterwards, he immediately suffers from the perception of mortality and the concrete possibility of losing that gift. Eventually he will return to the nothingness from which he came, but before that he will fear even more the future loss of his individuality in death. Then he will suffer a little more before he dies in nothingness.

However, we know that: neither the thing in itself of all phenomena nor the subject of knowledge is in any way affected by birth, still less by death. However, unlike the animal, the human being has, in conceptual abstraction, the consciousness of death, that is, of his finitude in time and in infinite space. And, from that derives all suffering and everything that torments and anguishes him, throughout his ephemeral passage through earthly life, being death, therefore, what constantly puts before him the illusion of complete, terrible and painful destruction of the body.

Yet, empirically speaking, the individual is nothing more than a mere datum of knowledge submitted to the principle of reason. And nature, therefore, is nothing but the phenomenon and realization of living energy whose form is time, space and causality. At the same time, individuation is what brings with it the need to be born and to die as an awareness of Negativity in life.

But to the Idea of ​​Humanity, of which the individual is but a mere specimen within the species, the death of an individual is as little affected as the death of the whole of nature. Because what matters to nature is the preservation of the species, and the individual has some value for it, but only that value relative to its susceptibility to give in to the natural impulse of procreation. In this sense, social conventions, as well as all prescriptive ethics of modes of conduct, both plead against the integrity of the individual, since the impulses of energy must be rationally sublimated by force of the norm, but the drive itself does not reason and never does. failure.

Thus, the individual's natural mission is to preserve the species, but his 'unnatural' mission is to be a good citizen, for example. Therefore, it is not an exaggeration to think that, from an inner conflict of this order, the behavioral aberrations exemplified throughout human history in countless barbarities arise. Since, rationally, the human being must fit the models, but, naturally, he was determined by the Life Energy, to expand and go beyond any measure of reason.

Now, in view of the possibility of some foolish objection to what we are suggesting, then, let us consider that the abnegation of the will to live does not in any way imply the annihilation of an idea, but simply an act of unwillingness, that is, , a no longer wanting what was wanted until then.

Thus, we should all change our mentality and behavior, not by virtue of the legalistic norm, but rather, given that Energy does not know another being as a thing in itself, but only in the act and through the act of negating Negativity. in life, that is, in the human being capable of the works of love, since we are all incapable of saying, and even of understanding what creative energy in itself is and what it does, after having renounced all interest, in favor of materialize the works of creative geniuses.

But for those who strive for utilitarian reason and who thus reinforce the phenomenon of suffering, the negation of Negativity in life will always be a kind of transit to nothingness. However, this is not what happens to creative geniuses, for these are the ones who operate out of compassion alone, which, in the eyes of that utilitarian reason, is the same as nothing.

We thus see the way in which the importance of the disinterested human attitude was emphatically highlighted in the metaphysics of ethics, and how this unconditionally affects the whole of that theory of Will and Representation as distinct ways of knowing the world.

Even because, in creating works of art revered by several generations over time, in the case of the esthete genius, his work differs in the world, from that of a carpenter, for example. But this is only due to the self-interested motivation of the latter, who observes a tree and imagines a future dinner table, while the creative genius aims only at the idea of ​​beauty in what is presented to him, that is, the essence of the tree and what is common to all other trees, regardless of time and place. The same occurs when the artist creates from the aesthetic intuition of the way of being of men in the world, which we are calling here immediate knowledge of human conduct from the Idea of ​​Humanity. In short, mystéthiko knowledge.

Thus, we have something in contrast with the brilliant approach to the internal meaning of an attitude, especially when it comes to historical painting, for example, where the external importance of a fact is the sum of its consequences governed by the principle of reason and where these are the subject of the story.

In short, it is what underlies what makes causal knowledge possible, precisely what is indispensable to creative genius, that is, even an idea as a broad internal sense of a historical fact, as in the case of the murder of a king or the murder of a simple peasant. , for example, this is what is most important to mystéthika, more than causal chains such as those resulting from some assassination in local politics, even if it all results in the fall of an empire. However, let us emphasize here that the fall of the empire would already configure another idea, and so on.

For example, sculpture achieved great notoriety in classical Greece by highlighting the perfect shapes of bodies. Painting, on the other hand, rose in the Christian world, by portraying martyrdom, suffering and the denial of life, in facial expressions. Painting, in this sense, would surpass sculpture, for being more precise in presenting us with the idea of ​​suffering, that is, that Negativity in life. Hence, we are repeatedly stressing the necessity of negating this Negativity, without which, works of love would never really enter the scene.

Therefore, it is the idea of ​​a fact nunc stans that interests the mystéthiko human being, and not a mere historical interest in general. In this way, sacred painting is what displays the true genius of Christianity in the facial expression of sages and enlightened ascetics. And, the scenes of sacred episodes, when dealing mainly with facial expression, would describe the freedom of all desire in the expression of pure mysthetic intelligence.

In the case of Christianity, absolute resignation and total renunciation of desire would be the very idea of ​​the wise and compassionate human being, that is, the very spirit of the movement started by Jesus of Nazareth.

Let us also remember, in order to better understand that imbricated correlation between the artist and the sage, that all living beings are united by the metaphysical category of suffering, and that the person or individual is a mere appearance. Therefore, in the German notion of das Mitleid, compassion emerges as the foundation for an ethics based on not increasing the suffering of anyone, and, in this way, suffering can be understood as a positive and common datum for all.

In this sense, through empathy and from our self-love to be extended to others, we must pity the other, having in this the most excellent work of our personal creative genius, that is, we guide our works as expressions of self-love. .

But, in order to contemplate this immeasurable unity of beings, a metaphysical gaze is necessary, a gaze that overcomes the selfishness of mere individuality, that is, that overcomes the principle of individuation. This, then, is the culmination of art and philosophizing that face each other. Therefore, one must express the other. At least it is something very similar to this, what we are proposing when we quote the neologism mystéthika.

Now, how this relates to the philosophy of practical reason and conduct from the point of view of metaphysical pessimism will depend directly on the quality of this in leading us to the denial of suffering existence, and this being verified in some realm of reason. Which seems unlikely to us, unless human reason submits to the dialogical-dialectical-epistemic procedure. Something that seems sensible and desirable, because this would at least balance the rational values ​​(brain) with the values ​​of feeling (heart) and also intuiting (pineal). We say 'at least', because there are still other non-reductionist aspects of the body, which could be included here, but this is not necessary, since metaquantics will be able to clarify us better and more adequately later, that is, in an exclusive work for that purpose. .

Now we already know that creative genius consists in an abnormal predominance of mystéthika 'intelligence' over Negativity in life, as is the case in all aesthetic enjoyment. Therefore, and given these considerations, it is intelligible that, as an attitude in the world, that of the marine on the battlefront or that of the martyr in the face of sacrifice, for example, both have the same practical relevance in mystéthika. However, only the creative genius can express this clearly in the result of his works, as the decisive element to reach the Idea of ​​Humanity in life.

The sage, however, and unlike the soldier, is more similar to the artist, because his 'cause' is not merely utilitarian, he even loses interest in himself in the contemplation of the Idea, which enables him to be spontaneous in his works. of love.

Here we see that, once the individuation principle has been overcome, the esthetic genius and the ethical genius both mystetically equate each other as a natural disposition towards an odd attitude in the eyes of the world. For, as creative beings, even a 'naive' action becomes extremely relevant, that is, it already puts something compassionate into action.

But, given the rarity of this throughout the history of peoples, and given that the idea that is passed on is for the elevation of others to the epistemic knowledge of the Idea of ​​Humanity in the world, in this way, the pure subject of knowledge is what emerges. through the gentle power of Beauty as a negation of Negativity in life.

Thus, the artistic work derives from the immediate knowledge of the world and can portray a bucolic landscape, a war square, a murder or even a simple passionate kiss. For, not even a natural catastrophe and a genocide will escape the disinterested gaze of the creative genius, because, in that gaze, everything is beautiful.

Now, ending this recapitulation section of how the esthetic genius experiences freedom, and insofar as he seeks to see the essentiality of the world, we must focus on the silencing of the I think too, then ideas will speak to us and they will speak of objectivity. of the Cosmic Energy, which will remain silent in every thing in the world, until mystéthiko knowledge sets its orchestra to play the music of the spheres within ourselves. In this way, we will see ourselves even in the objectivity of that infinite Energy in nature and in the continuous present, and as the Idea of ​​Humanity, something that is only justified in the omnipotence and omnipresence of Cosmic Energy.

Now, in order to contemplate the Idea of ​​Humanity, one must forget one's individuality and assume the ability to silence the appeals of the selbst.

Finally, the immediate knowledge of human behavior becomes viable through the mystéthika approach to the world, and, as this is the most objective way of considering things. Therefore, the human being can conduct himself as freely in the world, the more disinterested he is.

Now, if it was something of this that also shone at the end of the metaphysics of the beautiful, then we must not neglect that there is nothing better than this, for all ordinary human action will always imply suffering, once the world itself is understood only from the perspective of metaphysical pessimism.

Furthermore, the metaphysics of ethics is precisely the philosophical approach that sought the essential meaning of human conduct. Before it, it was sought to understand the essence of beauty, but without disregarding the decisive importance of the theme of freedom of will for a deeper and truer knowledge of the essence of the human being, and this all stemming from the fine arts and artistic expressions in general. . In short, before the metaphysics of ethics, metaphysical pessimism presented the metaphysics of the beautiful. But in our view, what should have been a bridge to the ultimate paradise of ethics turned out to be paradise in itself.

Now, by way of final clarification, we can say that the common human being is the one who finds himself between the animal and the sage.

But, as we are proposing, the aesthetic genius (artist) and the ethical genius (sage) both represent creative genius as the special disposition that differentiates them from ordinary men.

Even so, creative geniuses never fail to act and resemble those of common sense, even because everything is wonderful music in the unison of works of love.

Now, the human attitude is something of fundamental emphasis in this work because we are focusing precisely on the behavior of creative geniuses in the world, that is, we are inaugurating the mystéthika of the step of returning from the metaphysics of ethics to the metaphysics of the beautiful, where concretely there is no longer any need of leaving, unless one wishes to remain in the black and white world, that of the ordinary approach of the standard chronology.

Therefore, the apex of metaphysical pessimism, according to our interpretation of the immediate and the duration, is what occurs in the nunc stans of genius intuition.

Each human being represents a particular idea, therefore, in each individual the artist can find a particular aspect of that Idea of ​​Humanity. In this sense, every fact of human life is important to the artist contemplating Ideal Humanity. Even because, pure seeing is that immediate knowledge that reveals the world as a will realized in the idea of ​​creative genius, that is, the world as a work of love and not of selfishness.

In this way, will and idea are both given immediately and at the same time, that is, in the nunc stans of the Idea of ​​Humanity. And, without any intermediation of the desire to know, that is, of the engendering need for merely empirical and analogical knowledge.

Such a genial loving realization is therefore capable of entering the sphere of the Idea of ​​Humanity, or rather, it is unified in the Idea by the Tachionic Ubiquity that is the mysthetic axiom of the eternal present of nature as a wave of Cosmic Energy at the speed that puts it in each and every place at the same time. Such a wave occurs even nowhere, that is, even in the linear time of ignorance and human barbarism.

We also emphasize that: without an adequate understanding of the Tachionic Ubiquity, the expression Future Metaquantum should not even be pronounced, as it will be a physics that supports the notion of five-dimensionality, since, without the understanding of the multidimensionality of the human being, the Idea of ​​Humanity cannot it can assume concreteness and conceptual relevance.

So, at this point we must realize that: the mysthetic mode is capable of knowing and teaching about every immediate idea of ​​Cosmic Energy and about the fifth dimensional reality as well, that is, about the definitive and perennial sphere of the metaquantum Now. So also the works of love, sometimes expressed as disinterested works of art and the attitudes in general of the wise in this world are also what nullifies the Negativity in life. Therefore, and in this way, the way to the complete overcoming of suffering is paved in this Now, and right in front of those who yearn for it.