Êthos Mystéthikos: The Poetized Critique (by M. Santos)

 SUMMARY GENERIC

Starting from the poetized critique of metaphysical pessimism and with a clear focus on the metaphysics of the beautiful, taken as both a starting point and a background, this book embodies a unifying understanding of the notions of value and freedom in aesthetics and ethics. From the exaltation of music as a privileged way of accessing reality (das Ding an sicht), the possibility and how of immediate and timeless knowledge unfolds, something that presupposes an epistemic extrapolation of the logical square of science, guided by the paradigm of subject and object, both mediated by the understanding. Some neologisms are presented, highlighting mistese-mystéthika, the basic 'binomial' for future metaquantum. Thus, instead of perpetuating the old three-dimensional dualism, the stylistic boldness of M. Santos will lead us to a new interpretation of the meaning of the world, proposing five-dimensionality as the new epistemic paradigm, something that will have repercussions even in contemporary science, challenging to resize its postulates and paradigms, from the dialogical-dialectic-epistemic of the mysthesis, imbricated in the metaquantic inaugurated here.

Keywords: mysthesis or (mystéthica, that is, aesthetics and ethics unfolded from the Philosophie der Mystik), metaquantics, metaphysics of the beautiful, music of the spheres, Idea of ​​Humanity.)

This book is dedicated to creative geniuses and loyal everyday friends. Onward, constant companions!

Human finitude is infinite madness. Infinite lines of infinite dots harmonize in the absence of lines and dots. Therefore, Poetry itself endures. Although sometimes pathetic poetics appear, I find in mystic cosmologies and cybernetics, the music of the spheres and the Et ceteras.

M. Santos

OPENING

Mysthesis is not such a difficult term to understand. However, the implications of this neologism are very profound when inserting it in the scope of the history of human thought in general, because in dealing with the complexities inherent to the Idea of ​​Humanity it is necessary to possess the refined imaginative, as the ability and the rare creative capacity relevant, both of which concretize what they conceive.

The bibliographic, historical-philosophical and critical reference, already available in the international publication of 2016, which is registered in the Deutschen Nationalbibliothek (http://d-nb.info/1082130451), was what allowed us to dare someting to provide a simplification accessible  as possible to those who do not need a strictly academic study of that topic.

Therefore, this current discourse is a dialogical-dialectical-epistemic amalgamation of the genuine universal poetic meaning of the artistic expressions discussed in that 2016 text, as well as of all creative expression detailed there. Therefore, the mystic movement was directly unfolded from that postulate, that is, from the aesthetic intuition as the foundation of meaning not only in the arts in general, but even in scientific and mathematical creations, for example. Although we are not discounting the implications of all this for the theory of science.

We know that all conceptual ordering, however perfect it may be presented to us, will not be able to impose anything on the countless shapes, sounds and colors of the fifth-dimensional real present in each living expression, which future metaquantics already proposes to us, even still in this embryonic mystical phase. .

But, what is this most indissoluble of the fifth-dimensional Beauty, this surprising and most unimaginable possible of metaquantum? Such an answer will start with the acceptance that we will not take anything here as dogmatism of any kind, especially that of the old paradigms, since the metaquantic foundation is something that cannot be accurately conceptualized except negatively, given that it belongs to the scope of fractal geometry as a discipline. aesthetic, that is, in the sense of the metaphysics of the beautiful and not in the sense of ordinary mathematical logic or even the noumenal dimension of academic philosophy. Now, to speak of ontological foundations means to refer to the origins, to the first nature of things and even of concepts. However, our foundation here is precisely the sphere of the Idea of ​​Humanity.

It is very likely that a disciplined and attentive reader, at the end of reading this work, will get the impression that we had the deliberate intention to equate, through the concept of mysthetics, activities as supposedly different as: philosophizing, poetizing and mathematizing, etc. In this case, we will have reached our objective in this exercise of speculating, through a multidimensional poetics, to what involves the consciousness of every human being in the Idea of ​​Humanity.

If we understand Philosophy as a mékane and also as a medium through which the entire essence of the world must be conceptually exposed to us, and if this is only once preserved with intellectual honesty, then we will soon see that poetics will present itself to us as the 'discourse ' perennial and vivifying and the conditio sine qua non, that is, the best and indispensable to access the essence of the world. But, note at this point that saying the poetics of things is very similar to saying the internet of things. However, in this sense, mysthesis must be understood as the poetics of things, which includes informatics and the internet of things as well.

Thus, in order to understand the pure expression of the human phenomenon as Cosmic Energy (as the source of the daimonion ti, the inter, the multi and the trans dimensional, for example) we will not even need to admit the academic dogmatisms of literature and grammar, because we will deal with to focus and inaugurate the mystique of multiple universes. However, let us take care to be pleasant enough to the reader.

To the ancient Greeks, Gaia was the Source of all plurality and the primordial deity of nature, in mythology. She was the predecessor of everything, being the second to be created, even before the universe. As the goddess representing the Earth and all of 'creation', Gaia, the personification of Earth, was one of the first beings to emerge at the beginning of Aionic times, alongside Chaos, the first in the mythological order of creation. She married Uranus, the sky, and gave birth to the Titans. We mention the myth of Gaia because, in a way, mysthetics intends to return to some elements of the mythos, mainly starting with the notion of aionic time. It should be noted that something like this is not absurd, even because the most advanced science of today only overvalues ​​chronological time.

We mention the myth of Gaia because, in a way, mysthetics intends to return to some elements of the mythos, mainly starting with the notion of aionic time. It should be noted that something like this is not absurd, even because the most advanced science of today only overvalues ​​chronological time. But, well, being Cronos the youngest of the six mighty titans that belonged to the first generation of divine beings, he is nothing but the youngest son of Gaia.

However, the central concern here will be to give an elementary meaning to the two highlighted neologisms, mysthesis (mysthesis) and metaquantum. We say elementary because only in the future will we be able to better elucidate the whole of what we will enunciate here, that is, when we write a new volume complementary to this one and which will deal exclusively with metaquantum.

So, let's get to what really interests us in this tome. So let's start remembering that: the music of the spheres, also known as harmony of the spheres or universal music, was defined by the ancient Greeks as a concept that is actually immemorial and something that is lost in time, as it postulates the existence of a divine and mathematical harmony that intertwines the macrocosm and the microcosm. However, in origin this music of the spheres contains the same knowledge of what in the Vedas is considered the sound body of the Absolute, Shabda Brahman. Also called Aum or Oṃ. In Sanskrit devanagari ॐ is the seed mantra and the most important of Hinduism among other religions.

Even within the scope of Hinduism, much is taught about the cosmic dance of energy or the dance of Shiva Nataraja. So, mystically speaking, both the sound body of the Absolute and the Cosmic Dance of Energy, both expressions refer to what we are calling the music of the spheres. In short, all these are very powerful old metaphors that have found a mirror in the advanced theories of current quantum mechanics, as well as in the notion of dark matter and even in fractal mathematics, for examples.

Now, through the works of the creative geniuses of humanity, we can see that we are much more than mere animals, privileged by certain natural powers, among them the intellect (1. brain), which is just one of the multiple possibilities of access to the foundation of reality itself. said, therefore, the immediacy of the human body presupposes something more complex, like a system of systems within systems. Even so, this is only a part, albeit a decisive one, of what we call the real world. And this, we mention here just so we don't have to go, right away, listing all the bodily possibilities, starting with DNA. So, we will take as examples just two more indispensable bodily aspects, namely: the vital and emotional (2. heart) and the intuitive and super-objective (3. pineal).

Only with this corporeal elementar triad will we have enough to unfold our poetic critique. And, thus, when we suggest the new mystic-metaquantum paradigm this will demand that our task will be to present, with the 'quantum lenses' of mystique, what will show us the indissoluble relationship of the human being with freedom, based on the knowledge of the Idea of ​​Humanity.

Therefore, from now on, four old paradigms must be discarded, because mystique takes them for expendable. But, before we go any further, it is worth noting that what we will quote at this point has only metaphorical value, and will serve to help the reader to enter the new fifth-dimensional model.

Mechanism (a) presented us with a view of the universe as an enormous watchmaker's piece; Reductionism (b) sought to limit the human being to the mere interactions of molecules and atoms; Cartesian dualism (c) understood the human being in two 'incommunicable' parts, that is, as a material thing and as a thinking thing; Materialism (d) took the notion of matter as the basis of everything; Relativism (e) put us before the dogma of “Everything is relative”.

Now, the absolute relativism of this statement that everything is relative goes hand in hand with the cynical multiculturalism, dominant in our so-called liquid or postmodern times, embodied in those who try to deny the concreteness of the contradictions of modernity. It is the concept that points of view do not have an absolute truth or intrinsic validity, but that they would only have a relative, subjective value, and according to differences in perception and consideration. This was the epistemological point of view (adopted by sophistry, skepticism, pragmatism, etc.) of those who affirmed the relativity of human knowledge and the unknowability of the absolute and the truth, due to random and/or subjective factors, such as interests, historical contexts, etc., inherent to the cognitive process.

In this sense, depoliticized multiculturalism is the new ideology of global capitalism, and it is necessary to reaffirm the importance of passion, as Slavoj Zizek has already admitted in his “Praise of intolerance”.

However, from this last of the old paradigms mentioned, we emphasize that, for Einstein, in his theoretical realism, the Principle of Relativity means that the laws of physics are the same for all inertial references. But, the Invariance Theory is only complete when this principle is combined with the cosmic constant, that is, with the principle of constancy of the speed of light, by stating that the speed of light in vacuum is the same for all inertial references. But before that, Galileo had already postulated that any two observers moving with constant speeds in any direction and relative to each other, will obtain the same physical results for all the mechanical experiments performed. However, what made Einstein the pioneer of Relativity was precisely the fact that he affirmed, alongside this, the invariable character of the speed of light. Furthermore, Einstein was even averse to centrality, given the concept of “probability” in the nascent quantum physics, when he once sentenced that God does not play dice. This took place during a controversy with Niels Bohr, and, for many, this would be the core of Einstein's anti-relativism, that is, his conviction in the existence of truth as something that would be intimately linked to his faith in the divine. But even if this question of the divine distanced the German physicist from historical materialism, his philosophical effort in reflecting on the theoretical implications of many of the ancient conceptions of physical reality was not without admirable.

Now, if God doesn't play dice, that doesn't mean he can't like other games and even dancing. After all, the Hindu notion of lila (लीला) is also a way of describing the cosmos as a kind of creative play of the Absolute, and is famous in the dualistic school of Vaishnavism, as it refers to the activities of the divine feminine and her followers, as being Different common units, that is, those designated by the term karma. Note that I read the feminine in to divines the lightness of the divine masculine element with the divine step which karma is generally presented as not spontaneously possessing this natural playful game.

Note that all this is very similar to what we have already referred to about Shiva Nataraja, the dancing God and the Lord of dance. Now, if our life is like this game of the gods and we start to see the world through a prism, then, most likely, we will at least have lightness in dealing with the burdens (karma) of everyday life.

Also in our contemporary incident, Schiller's Education already knows that life is a playful game of sensibility with reason. This game idea allows in this book because the playful impulse to man entertains a point of balance between sensitivity and reason. Based on this now the reading to imagine philosophy by, having been totally, with that, that in another mind and lawful, is not so viable in another mind and lawful, is viable as as easy to read this text, grace and the playful pleasure of this game or even of this dance if you prefer.

Now, but still with playfulness in the foreground, let's think about contemporary aesthetic art and the ethics criticism of  the art, and imagining this writing developed as a kind of totally poetic manifesto, but, without forgetting that all this is that text by 2016, that is, from a critique of the possibility of approaching ethics and all moralism, through aesthetic aesthetics taken as immediate knowledge of acting, in particular, that of genial human artistic expressions and judgments.

However, this work of the moment should not be seen as a mere attempt to reduce universal knowledge to the intuitive, that is not what we will definitively propose, although this intuitive serves us as a central axis for the development of the discourse, and, even if the poetics of this writing it is proposed as an axiom of foundation to any and all that may be on this side, beyond and within the scope of the paradigm of the subject-object itself.

The Latin term sapere means to have flavor. In this sense, we consider knowledge and taste, so that we can accept that those who have good taste know, and that those who know do it well, that is, with perfection.

Thus, since, who knows, likes and who likes, knows; then, we can highlight even more the taste and the good taste, the one commonly used in the world of the arts.

We avoid like old traditional normative conventions and academicisms here, because the mysticism in question consists in the possibility of intuition being the via of the possibility of intuition to the knowledge of the Idea of ​​Humanity. Therefore, the discourse intends to flow free of our scientific principles, even philosophical ones.

And speaking of freedom in the face of imperatives, since we must consider something of our work, namely, that moves a decisive action towards the freedom of the human being, Arthur Schopenhauer (1788 - 1860) converted the self-legislating will into a self-willed. -subsistent, and moral autonomy in existential self-sufficiency. In this way, only a being who is the work of himself can be free and fully responsible for his actions. Since action follows from being, therefore, the responsibility for acting will fall exclusively on the author of being. With this, the existence of a creator God, while being a postulate of moral praxis, started to define only a case incompatible with human morality itself. And religion achieved the freedom of an ethics, before it became freedom, through the path of the human being. Thus Schopenhauer claimed to have reconciled a freedom with the principle of reason, through a Kantian duplicity of worlds that allows the coexistence of the transcendental with an empirical necessity.

This also serves as an answer to the enigma of the world of conservatives, to the excess of rationalist formalism, which is something critical of civil 'development'. That is to say, the civilization that has not fully developed as humanity except in the utilitarian and technocratic sense. Such 'development' culminated in a decadent civilization, except in the eyes of those who are multi-millionaires, super-optimists, even utopians.

Due to civilizational decadence, it is enough to highlight the bad actions of the human being, in conflicts and carelessness with environmental factors that are vital to oneself and to the planet as a whole.

Thus, it is no exaggeration to think that the tradition of realistic, fundamentally empiricist and merely linear logic thought has, until now, understood nothing, not even considered, about the Idea of ​​Humanity, other than something only from the point of view of mere determinations, hereditary and environmental evolution.

But in mystic knowledge we can now have immediate knowledge of the world, something that is obviously not empirical. However, it is transcendental and epistemic knowledge enough to underpin any and all relevant meanings, even those intended by any science. Here is a fundamental and indispensable paradox for the success of our work, mainly because the movements of our discourse will take place in a dialogical-dialectical-epistemic way, or rather, in a mystic way. Therefore, paradoxes will be our best metaphors for accessing the bovo fifth-dimensional paradigm that metaquantum will deal with, presenting itself as a safe condition of possibility to all honestly relevant knowledge. Even because, it is in the lives and visions of creative geniuses that the denial of any external and unnatural will occurs, that is, there is spontaneous life, creation and movement in the sphere of the Idea of ​​Humanity, similarly to what happens in bliss of the sages.

However, in our new mystic landscape, and given that the thing itself is completely different from any meaning, even the most radical idealist theories will seem innocuous, in view of the recovery of the romantic foundations of 'philosophization', something that we will develop and will clarify better throughout this work.

However, we will not focus on the mere conceptualization of poetic categories and the arts in general, so we will not only deal with aesthetics and ethics, something that, in our view, would reduce our unprecedented and noble notion of the Idea of ​​Humanity to the level from the mystetically poor, that is, to the merely conceptual and ordinary.

Thus, scientism, idealism and academicism of all sorts, all of this coming from systematic approaches of a linearizing philosophy seem to us as another attempt to box the creative capacity of human beings, whose very nature is indomitable.

Therefore, sticking to the old logical square, that is, 'canning yourself' and 'boxing yourself in' when it comes to imagination and creativity is something that, those who still do it and who still insist on it, will most likely fall exhausted, in the desperate attempt to format the reality of life to the demands of banal mercantilist scientism, inhuman in general, in addition to being plastered and mechanical.

Although we have just alluded to the Vaishnava dualistic school, we will excel here in non-dualism, through which we will describe the cosmos with our metaphor of the fifth-dimensional creative game, and as if by reopening that playful and free game of the lila, the endless and of the creative souls, the 'unboxed', the 'Gods incarnate' on Earth, the 'Natarajas'.

In this way, we will 'rage' the senses in mystetizing, in 'untimely fury', but without limiting ourselves staying out of the possibility of knowing the Idea of ​​Humanity and the foundations of Cosmic Energy as the perennial and most vivid expression.

By metaphysics we understand the philosophizing that aims at the ultimate explanation of the original phenomena as such and taken from their totality, that is, from the perspective of the three-dimensional world. However, applying metaphysics to the beautiful expressions of humanity is what would characterize only a romantic approach par excellence, that is, an exaltation of the arts as privileged ways of accessing reality - νοούμενoν, Ding an sich - and this will only serve us in overcoming from the merely utilitarian desire, the maintainer and the increaser of human suffering in life, but not to give access to the fifth-dimensional aspect, something that only mysthesis opens up to us, and to which future metaquantics will be able to masterfully elucidate.

Therefore, metaphysical pessimism, far from being a mere pose of aristocratic intellectualism, is something that will resonate here as a pro-mystetic position and, therefore, exempt from any traditionalist ethics, because at the base of a terrible world, lie pain and suffering, instead of thanks to a benevolent אלהים Elohim, the creator of the best of all possible worlds. Now, on the basis of the metaphysics of the beautiful, we will highlight the works of love, so we will no longer foster pain!

In this way, we will always be mystifying philosophizing, but without ever intending to teach philosophy or mysticism. And once it is understood that metaphysical pessimism leads us to a type of nihilism as a utopia of annihilation of the merely empiricist and phenomenal world model, then, the proposals of the metaphysics of ethics in general, we will consider unnecessary, mainly because, based on in necessity is not exactly something accepted in the dialogical-dialectic-epistemic of mysthesis. All of this will be duly clarified throughout the work now begun. Even because, only the conscious denial of Negativity in life is an indispensable procedure in this area, and conditio sine qua non, to the works of love, without which the proper mystic effect will never be reached in the causal world; whether this happens to the individualistic human being or to the compassionate and conscious human being of his/her living space in the fifth dimensional sphere of the Idea of ​​Humanity.

Thus, we will not dispense with suspicious philosophizing. Therefore, recovering the astonishment, once clouded by the pretensions of millenary exclusivist academicism, in this way, we will also exempt ourselves from the old anthropocentrism, which initially fought the gods, but which later put men in their place and made them believe that they would be themselves the creators of the uncreated, according to the image and likeness of three-dimensional knowledge and of human logical-linear thought, after having conceived a nature equally servile and vulgarly objectified, equally limited and according to the rationalizable measure of intellectualist humanism.

Philosophy is content, what has been said and, its container, how it has been said is what delimits the way of thinking of each philosopher and both are interrelated. Therefore, we will assume philosophy here as a discourse of knowledge, but only as something more inclined to art than to science in general.

Now, the discourse of science, likewise, will not be despised. However, as a speech of standard logical appeal, it will not help us in the face of the Idea of ​​Humanity. This is because both discourses can bring nothing new, at most, they will present us with representations of representations, something that mystique also knows how to do very well, but which, however, will never be limited, because it is not given to vicious cycles but to the natural and unstoppable advance of the spirals of spirals of Creative Energy.

To likely future critics of this mystique of multiple universes such as general interdimensional art (Interdimensionale Allgemeine Kunst), this may all sound rather useless. However, we will deal with art as a free creative and productive act, that is, it produces the works of love, but not as something subservient to vulgar mercantilism and to mere utilitarianism and canned entertainment. In this sense, mysthesis could even be understood as useless. In other words, if understood only as consumer art, mystique is really useless. Therefore, it is definitely indispensable to the development of the minimum general sense of compassion in human beings as well, and this will stand out here, as yet another paradox fundamental to our disinterested but, mystically speaking, unpretentious intent of course.

However, it should be noted that this art, as a free creative act, is not something that should be limited to aesthetic creative geniuses, but rather should be understood in a broad sense. Thus, in any area of ​​human activity where creative genius is expressed, then, there will be what we are now calling mystique as Interdimensionale Allgemeine Kunst.

Then, we will show why linear reason is incapable of converging in itself and totally to the perfect Idea of ​​Humanity. But, from now on, we can say that the universal human phenomenon emerges as the indicator of something definitive and immortal as a thing in itself, and that this will also serve as an ignition point for our mystic movement.

Therefore, we will put reason in its proper place, that is, as an abstract faculty of concepts and a mere tip of the 'iceberg' of the Idea of ​​Humanity, thus, it will be clear that the human being, among the countless and great living beings that swarm the many dimensions of organic life, has hitherto been nothing more than a scientifically measurable cold datum, that is, where everything else is nothing but something mythical, and scientific reason has taken mysticism as mere uselessness as well. 

Now, but it is precisely the deification of science that, in mystique, is nothing more than cheap mythology.

Furthermore, it is worth noting that, unlike metaquantum, the science in question is the most famous, that is, it is the one that always operates giving preference to the interests of the owners of the market and not in the frank service of humanity. So we are talking about a science without compassion. Now, metaquantum, in this bias, can be understood as the science that rejoices in being compassionate, and as the one that materializes the works of love in favor of a better world for the human race, indistinctly, therefore, it is disinterested science, that is, it is engaged only in the works of love, its object par excellence.

Can the full life itself be dualistic and merely something of science, as is standard logic? At least in mystique, this has no place, and this is what will emerge as the unifying essence of the plural whole in the unified existential now, that is, at the basis of all well-being of creative freedom, something that, in general, had its true meaning merely scribbled by the dualistic analytic of the object for a subject. Now, we will not operate here through scribbles, as if in an analytic of universal suffering, because it is obvious to us that suffering itself cannot be understood based strictly on the logic of predicates, in short, it does not fit in the old logical square of Aristotle nor in the test tubes of laboratories. Therefore, mysthesis is non-dualistic, as is the metaquantum that is foreshadowed in it.

After physics reinvented itself in quantum theory, since then, human consciousness has risen to the level of the subatomic dimension and to the clearer perception that there is truth beyond the mere three dimensions of the famous Cartesian plane, although no one has claimed the this before, much less by academic philosophy in general, as far as we know.

So far something absurd? If so, then this is a very welcome sign, for it is time to review the subatomic role of the body, the human body that has been relegated to the background since the most ancient vulgar idealism. That is to say, from now on the body, individual and humanity must be seen through our ‘irrationalist’ and contemporary monadologist kaleidoscope, the mysthesis, a manifesto of intuitivist activism, if you will, arising from a ‘poetic license’ about our 2016 writing.

Therefore, in this work, the poetic critique will focus as a denial of all possibility of evolution and progress, through Negativity in life, as well as in the rupture with all the 'idolatry' of illustration and scientific technicalism. Thus, we will inaugurate the time of the resurgence of art, ethics and science, understood from the 'nihilistic' mysticism, that is, the one that will reduce to nothing, the bad social reality given by the dehumanizing civilizational conditionings that prevailed until the year of 2016.

And, this mystic nihilism that emerges from the essence of humanity and from the interiority and concreteness of creative expressions, always ingenious and non-utilitarian, of the works of love in action; is shown in contrast to the existence of Negativity in real life and even in fictional life, posed as the unique external dimension and authentic condition of possibility of human evolution in a cosmic sense. If not, then the hegemony of the Old World of the valley of tears would last as it had always been, the annuller of freedom in human life. This is because there would be no definitive remedy for the ills of the still atrocious selfishness, now globalized in temples, museums and markets thanks to the perpetuation of that denatured Old World, a world of useless wars, a world as a concentration camp and as a torture chamber, a world of repeated barbarities.

In short, the works of creative geniuses, like the works of love, are the progenitors of the definitive overcoming of the savagery of capital and consumerism. Consequently, the dawn of peace on Earth, something absurd and even utopian, still depends on them. But, well, what could be more absurd than the maintenance of barbarism and social injustices even in the 21st century, and even in the face of so many advances in the field of science and technology?

It is on the basis of civilizational misfortunes of this magnitude that modern metaphysical pessimism resists and shows that it has something in common with that pessimism prefigured in ancient Judaism, as was already mentioned in Ecclesiastes 4:2-4: This led me to consider the happier dead than the living, for the latter have yet to go through life! However, he who has not yet been born is happier than both, he who has not seen and has not had contact with the evil that is practiced under the sun. I also observed that all work and all success occurs because there is a competition between companions. That too is empty and as pointless as chasing the wind.

How many still run after the wind, trained by old fallacious slogans, especially after the Industrial Revolution (1760–1820/1840 c.) such as “time is money”, “anything for money”, “get rich or die trying”, “anything goes , in love and in war”, “nothing can stop the gears of progress”, etc.

So, in this terrible world, it would be better if the human being had not been born. Therefore, in the mysticism wanting not wanting and wanting nothingness represents a very welcome type of 'anarchism', that is, something much better than any dishonest, personalist and banal desire for consumption and maintenance guided by the barbarism of social injustices reiterated until now. All this approaches something of this 'nihilism' that we will develop better along our 'path' of poetic criticism.

Therefore, we will not insist on a vision of reality reduced to two conflicting and watertight levels. But, above all, we will move forward, exempting ourselves from all that old 'butcher's analysis, as we welcome the fifth-dimensional perspective of the Idea of ​​Humanity, on whose ontic basis life itself rests, from its most original source in the Perennial Energy, to this very that insinuate the subatomic characteristics typical of the unison of humans on Earth, something that goes beyond the mere linearism and dualism of the Cartesian plane and its similar and affiliated ones.

Mystics and sages have always stated something like this, without dualisms, something like a kind of cosmic energy field. This effect of the invisible web linking beings and essences; the zero-point energy nourishing the סְפִירוֹת Sefirot, the agent potencies of the manifestation of the cosmic will on the Tree of Life. Mystetically speaking, the omniscient metaquantum consciousness that illuminates Human Reality, from the fifth dimensional multiverse.

Even the ancient Πρωτογένεια and Φύσις preserved and transmitted some qualified information. Hindus have already alluded to the Akashic records आकाश. But, these are terms that extrapolate to this introductory section, therefore, this will all be clarified much better throughout the later body of this work.

Therefore, we will develop our mystique in a maieutic way, that is, understood as a conjugation of maieuesthai. But, the birth here will be that of ideas, as artistic expressions and knowledge, as firm and active knowledge in what concerns any free, creative and relevant subject. Maieuesthai should be understood, therefore, as an epistemic without dubiousness, although accustomed to the principle of uncertainty, that something paradoxical and more poetic that the new physics presents us, and this is what interests our current writing so much.

Maieuesthai how to know, to taste, to know and to be mystically informed, to have direct knowledge, that is, something that demands ever more intimacy with life. Therefore, the sage is the one who has tasted above the common average, and, in this sense, the human individual will only care for us in what corresponds to him with ideas, that is, as a creative genius and genius artist and the 'translator' of codes. 'subatomic' underlying human physicality. Someone with an authentic disinterested attitude in the world and who does not conceive barriers between the Scientific, the Beautiful and the Ethical, nor between knowing and being in the Idea of ​​Humanity in life, because those who naturally enjoy the Beautiful will not need ethics to living well, since such enjoyment is already living well in itself, something invisible to the ordinary perception of the egoist, that master of empirical and mercantile knowledge of both people and things.

In this sense, the egoist is solely responsible for the world of struggles and suffering, the tedious everyday sub-reality, a coin whose opposite side is configured as an 'illusory metaphysical essence', since an egoist cannot conceive of metaquantum as an exempt reality of suffering, because this is something that cannot be accessed through the individualistic struggle for survival, for fear of scarcity, nor in the greed of profit at all costs, which these things still help to achieve in our current model of greedy civilization.

To self-love which cannot be, therefore, what is imperceptible, what remains imperceptible and invisible to the works of 'perfect understanding', simply 'true' less to practice as works of this. Thus, in a world of appearance, and so as to remain hidden, in a world of appearance, and only so as to remain visible, fleeting and constituted only as mere that is always from never. A world of illusory reality, of tedious, unending routine work and perennial suffering.

However, in an intuition, intuition is creative, which here assumes a special and generous character, as that which is capable of bearing fruit from the Idea of ​​Humanity, to the most epistemic truth of the principle of reason. In this, we say that mysthesias is the most original and archetypal imagery of humanity.

Therefore, we mystify so that the essential dimension, whose reality rests on itself, and which is naturally unconditioned, becomes something more familiar to us, from the permanent ontic nucleus, and even in the perenniality of every essence that the Beauty sustains. By dimension we mean the most honest reality that allows, authorizes and confers any and all 'meaning', value and validity; even to the made world, that is, to the separatist world of the famous, dishonest and brilliant distinction between subject and object, as well as to the phenomenon and thing in itself. We said dishonest, because when distinguishing, it does not consider an idea at the base of every natural phenomenon, and dishonest because it has never dealt with the most important thing, the Idea of ​​Humanity. Therefore, such a way of keeping science away, in general, is inhuman and without differences even today.

In this sense, mystética represents our active and irreverent attitude towards the absolute character of the old separatist and mechanistic science, or rather, 'plastered', as are all those who still exist, think and act guided only by scientific dogmatism forged throughout of the ages in this bloodthirsty old barbarism in the name of survival, later we will watch the current culture barbarism in profit, according to what is still ultra-technological civilization.

The world, especially that of the western side, was something 'catechized', even before the bonfires of the formerly dark times, from that world of illusory reality and in which all that were seen shadows, mere grotesque imitations of Natural Beauty and joy from the world of creative geniuses.

By 'catechesis', what would be left of religions, even as of the East, without creative and artistic expressions in general, all religions hide shy, all pretending that they are unaware of compassionate creatives, that is to say, all do not give due consideration value, at most, they only confer reward, in the still-born and crude attempt at something the indomitable to make him serve dogmatism.

But is there still room for some poetics that fosters the 'utopia' of an art world for art's sake, that is, creative freedom in a disinterested attitude and for itself? If not and even if there is not, we can create and, thus, we will invert the mediocre value of the banal mercantilist, phenomenist and empiricist approach, all these crossings of fundamental and safe stones of all knowledge, especially scientific and artistic ones. In this way, mystically, we will 'convert' all this into a mere starting point, thus establishing a eudemonic metaquantum, the definitive 'locus' of the whole of human existence, as something relevantly free, honest and really significant, which goes beyond the merely merely apparent, bland and model of the world reduced to mere relations of interest and market.

Therefore, mystetization will affect the reality formerly 'civilized' by the force of mercantilism and, in the most essential sense of this absurdity, we propose metaquantics as a way of liberating the conditions of absurdity and cruelty that the exchangers of philosophy constituted by venal faith and science for the current civilization in general. If they didn't do it out of malice, then it was out of sheer limitation, epistemic obtuseness, and epistemological bias. For them, mysthesis seems to be something meaningless, 'without reason'. Yet from this all possibility of meaning derives, even in this dark world.

Thus, the metaquantum can be seen in the expression of every human creative, whether empathic, telepathic, wise, etc. All understood here as: men from the world of disinterested arts and works of love.

Thus, in future metaquantics, we will show that the essential meaning of the real is really conferred by the Beautiful, which in-forms every new creative, that is, to everything that is more and better than the mere sum of tedious analytical operations and always very pretentious.

Even because, as a thing in itself, the essence of the human comes from aesthetic intuition, that is, it becomes possible universal knowledge and something that, however, will never belong exclusively to any particular human being, that is, something that cannot be the object of fiduciary alienation, no matter how much a price is stipulated.

We know that our planet is abundant and that all scarcity is part of a 'non-governmental' project in the service of the vile delight of some minorities, the selfish 'mafias'. Therefore, we will not present moral rules, but rather a rupture with the old prison, through the acceptance of the Idea of ​​Humanity.

Well, it was through a false belief in debt, 'prehistorically' instilled through the terrorism of false elites, and, later, also, by dishonest ideologies imprinted in fallacious stone phrases such as: remember that time is money and no pain no gain; all this having been inserted into the human mentality in general through the cunning of the greedy, who subjected the crowds to an existence of subservience and suffering, and which engulfed everyone in the dysfunctionality of selfishness as well, and which came to be taken as the norm. of life.

Or rather, Negativity in life was taken for granted. But the articulations for liberation in the face of such 'catechist' and 'pesticide' despotism will be well outlined here, where the intuition of the immediate essence of full life is the possibility, accessible to all, of getting out of all this boxing conversion of reality and human conscience, including that which imposes and forces adherence, to increase the propagation of the false sense of duty and submission to the violent authorities, the ferocious Leviathans.

In this way, what is done or what is refused to be done in a mere moment, and what is done during a lifetime of negating or affirming all of this, both must be diluted without any distinction, because we will try to mystetize since the overcoming of the principle of reason, that subservient to everything that is dull and lifeless.

Note here that 'vital' and 'full of grace' does not mean the same thing as fighting for survival, because current civilization already holds the scientific and technological potential so that everyone can live well and make themselves prosper even more. in what is healthy for life in society, without the need for struggles and wars. In short, if the struggle for survival is still apparently necessary, it is only because of the selfishness and greed still taught in schools of competition and self-interested games that are free of charge, that is, free of genuine honesty and good taste. .

Therefore, it will depend on us to have indisputably overcome that old notion of time as money and as a mere quantifier of suffering, and the old ‘banker’s fallacies’, such as those we have already mentioned before.

Mystética, therefore, will be very well clarified here, that is, it will come as a clear answer to questions such as: what happens in a brilliant moment, when we manage to subjugate countless future generations in time and space, and that by virtue of the timelessness of the Idea of Humanity, is a work of art presented to us as something that perennially maintains the seed of overcoming all suffering?

But, as we shall see in more detail later, it is always an exception when a person intuits objective and independent knowledge of the service of egoism, something unbecoming of the world at large, and which produces the aesthetic delight of contemplation, which is always much more and better than any ethic of abnegation and even of some libertine morals or not.

The notion of overcoming the principle of individuation will be indispensable to the affirmation of the idea of ​​the body, as a matter of beauty and, therefore, life, preserved in the art of the human species, will be what will disinterestedly cancel all the vulgarity of selfishness, because, the Belo will be presented as the basis of expressions of pure compassion, as the transmission of music and light, both of which are mystically understood as super-qualified and more than true information.

We will see why, in beauty and in 'nothingness', life endures, because everything is full of 'emptiness' and life. After our mystic-metaquantum establishment of the Beautiful in this once disastrous civilization, an establishment that has already been inaugurated, nothingness is what will remain of that Old World as a concentration camp in black and white.

So, we will see here some nihilistic proposal as well, perhaps even as a universal “soteriological” foundation, namely, that: there is salvation in nothingness, henceforth understood as the complete negation of Negativity in life. But this will still be clarified throughout this work.

Therefore, human conduct and ethical living, in the face of natural aesthetic intuition and accessible to all, and as an immediate knowledge of the truth, should not imply anything other than freedom and availability of functional values ​​for everyday well-being.

However, our aforementioned formula will not point to any concern with 'salvation', understood along the lines of religions and beliefs, but, rather, will indicate the suspicion and contribution to our nihilistic intuitivism, to be outlined and proposed, as a critique of the Manichaeism too, reluctant in civilizations so far, that of good and evil, right and wrong, true and false.

We will also see in detail why in mystique the Beauty is, by nature, ethical, that is, it does not foster selfishness but compassion. And, because we must produce relevant art, of the kind that 'designs' a more humane and more compassionate civilization, capable of assuming disinterested conduct through any attempt to dogmatic imposition of the obtuse and the greedy ordinary.

By overvaluing the enthusiasm and passion of every artist, and even of the brilliant and disinterested scientist, we will get rid of any imposition of merely subjective and individualistic knowledge, and also of all ethics based on learned Manichean imperatives, and even some of the common sense, if any.

But, among all this, we will highlight the possibility of a knowledge in us that is not limited to the merely apparent of the world, and that occurs through free intuition, that is, in the absence of suffering.

Now, the metaphysics of the beautiful has already dealt with the immediate aesthetic intuition of nature as the most effective knowledge and knowledge for overcoming human suffering, whether in the particular sense or in the universal sense. So, it will now be up to mysticism to show how it is possible to live in the Beauty of the deepest truth and essence itself of humanity, that is, in love in action. And, as we delve deeper into the implications of such a fundamental proposition, we will demonstrate that the applied knowledge of meaning, not only aesthetics, but also in the ethics of human conduct, implies something that still did not have a name. Thus, mystique also becomes the epistemic foundation of any and all possibilities of meaning that imply genuine freedom, starting with the freedom of creative souls in this world.

The mystetization of all despotic reason will therefore be the most appropriate 'statute' to ground the sure knowledge of any and all meanings. In this way, we will show how, from the notion of breaking the principle of selfishness, we can pulverize all moralistic foundations, and how this will happen through the bias of immediate knowledge, that is, through the aesthetic and immediate appreciation of the world. Thus, we will end up in the sea where no aspect of human conduct will remain subject to any type of restrictive regulation, suppressing life and freedom. Opening, thus, the new space for the behaviors guided by the Beauty, in the aesthetic appreciation and in the compassionate attitudes and practices.

If someone accuses us of proposing yet another useless 'utopia', then we must assume that our mystical uselessness is really something as necessary as it is salutary, in terms of the urgent need to establish some kind of global social justice and peace on Earth, (utopia?). Thus, the general enjoyment will also flow from the more compassionate science, the metaquantum of the end of human suffering.

Now, we will not be able to deal exclusively with mystical uselessness in this book. However, it is possible, at least, to make a quick observation and clarify the elementary meaning of it. In this sense, let us remember that pragmatism accepts that the meaning of an idea should merely correspond to the set of its practical developments. And, the issue that distinguishes pragmatism from pragmaticism resides mainly in the understanding given to the locution, practical consequences.

According to Peirce's pragmatic maxim, the meaning of every symbol or concept depends on the totality of possibilities for the formation of conducts, deliberated from the belief in the truth of this concept or symbol. This range includes from the most prosaic effects to the most remote mental behaviors. In this aspect, because pragmatism gives relevance only to empirical evidence and to the most advantageous practices for the individual subject.

Pragmatism is close to the popular sense, according to which a "pragmatic" subject is one who has the mental habit of reducing the meaning of phenomena to the evaluation of their useful, necessary aspects, limiting speculation to the practical and utilitarian effects of thought. .

Taking into account Peirce's Collected Papers, we must emphasize that this poetic critique of ours must not be totally convergent with the cosmology of pragmaticism. For, in both cases, the universe is conceived as an emergent aggregate of events, and no longer, as in the modern philosophical perspective - including that implicit in the philosophy of language initiated by Wittgenstein -, as a mere collection of facts. 

However, in mysthesis, that emergent aggregate of events must be assumed only as an aggregate of emergent ideas. In this sense, from now on, whenever we deal with the term utilitarianism, we will be giving it a sense of opposition to our more than creative mystical uselessness.

Now, freedom will be presented as something of universal interest, and for the Conscience of Humanity where living will be able to occur fully, and it is up to each persona to deny the realization of other possibilities, that is, to exempt themselves from the old Manichean dictatorships of the type : black against white, some preferred color against the wide spectrum of colors possible and amenable to artistic recreation, etc.

In short, we will see how each persona has the power to deny Negativity in life, simply by taking as his own, the works of love of creative geniuses, that is, by putting self-love into action as well.