Mythopoetics

  In a logic class, the professor tells his students: "Yesterday, while talking with my Sufi gardener about happiness, we ended up talking about metalanguages, because he said that orchids are 'chambers where light plays between amorous encounters.' I told him: 'You have to be a poet to talk about poetry.' He replied: 'You just have to be human.'" In what way can we say that my gardener is proposing that every metalanguage is a formalized metaphor for its object language and what would be the metaphor for arithmetical addition? Furthermore” -he asks-how does this little narrative show that Kurt Gödel was a Platonist? One student answers: “The gardener uses orchids as a metaphor for biological reproduction, and from this he makes a second-order metaphor at the human level, calling reproduction a loving encounter. The gardener is a Sufi; in Sufi ontology, the word 'encounter' is used as equivalent to 'existence,' a double meaning (Wujud)....

  Although the sentences produced by an AI LLM are generated probabilistically and "synaptic reinforcements" lead to the construction of sentences that are linked together with meaning, the problem posed by Tarski's theorem does not disappear in an LLM. Never mind the fact that increasingly powerful models can reproduce "quadrillions" of meaningful and intelligent communications. That meaning is assigned to the machine by humans, and all the intelligence we grant to the machine is merely an assignment of our sense of what intelligence is. The human lifeworld (Lebenswelt) is the semantic system external to the AI, just as the organic life process in the earth's environment (Unterlebenswelt) is the semantic system external to humans. AI objects are abstract symbolic objects (Überlebenswelt) that, stripped of their human systemic referent, cannot polarize their linguistic predicates in the dualistic terms required by any language linked to life experience. AI c...

 Human rituals have their roots in animal behavior, and the animal pattern has its roots in the need for repetition of living organisms, in the cyclical structure of physiological actions. At the human level, ritual behavior involves a delimitation of space and time, as well as a different meaning of both with respect to the spaces and times of everyday experience. From the ritual ceremonies of cold societies, we observe the care and thoroughness of the shaman to determine with precision the spaces, times and elements that intervene in the rite. Sacred space delimits the world, not only as a place of action, but also the scope of meaning of the things contained in that space. It is a space loaded with meaning: there is an order in things. Time itself acquires its meaning in relation to this order of things, and cyclically closes the space in the “tempo” of the rite, a tempo that is a symbol of the tempo of the World. What is not in the rite or is not referable to the rite has no re...

  Los rituales humanos hunden sus raíces en el comportamiento animal, y la pauta animal lo hace en la necesidad de repetición de los organismos vivos, en la estructura cíclica de las acciones fisiológicas. A nivel humano, la conducta ritual conlleva una acotación del espacio y del tiempo, así como una significación distinta de ambos con respecto a la de los espacios y tiempos de la experiencia cotidiana. Ya desde las ceremonias rituales de las sociedades frías, observamos el cuidado y minuciosidad del chamán para determinar con precisión los espacios, los tiempos y los elementos que intervienen en el rito. El espacio sagrado delimita el mundo, no sólo como lugar de la acción, sino el ámbito de significado de las cosas contenidas en ese espacio. Es un espacio cargado de significado: hay un orden en las cosas. El tiempo mismo adquiere su sentido en relación a este orden de las cosas, y cierra cíclicamente el espacio en el “tempo" del rito, un tempo que es símbolo del tempo del Mundo...

 From the point of view of human psychological transpersonality, we are the generations of the future. Our human lineage is a continuum of soul expressions of the Dance of the Cosmos. Passing the torch of the Sacred Fire is like making marks on the path so that we can see them and remember them, already being others, in times that today we consider future, but that are part of this same Trikala, this sphere of temporality in which our civilization moves, recreating the meanings of the past and the future. The general mythopoetic process of our humanity walked an ascending line of symbolization that has followed the paths of the Anima Mundi, the King-God, the Universal Law, and the Human Law. This last mythopoetic stage has never been fully achieved. We have identified the human with a specific way of thinking that has been declared absolute by ourselves: rationality. First, as philosophical rationality and then as technical rationality, to express the forms of control of Nature. Hu...

  Desde el punto de vista de la transpersonalidad psicológica humana, nosotros mismos somos las generaciones del futuro. Nuestro linaje humano es un continuo de expresiones anímicas de la Danza del Cosmos. Pasar la antorcha del Fuego Sagrado es como hacer marcas en el camino para que podamos verlas y recordar, ya siendo otros, en tiempos que hoy consideramos futuro, pero que son parte de este mismo Trikala, esta esfera de temporalidad en la que se mueve nuestra civilización, recreadora de los significados del pasado y del futuro. El proceso general mitopoético de nuestra humanidad ha seguido una línea ascendente de simbolización que ha recorrido los caminos del Anima Mundi, el Rey-Dios, la Ley Universal y la Ley Humana. Este último estadio mitopoético no ha sido realizado nunca de manera completa. Hemos identificado el humano con una forma específica de pensar que ha sido declarada absoluta por nosotros mismos: la racionalidad. Primero como racionalidad filosófica y después como ra...