Mythopoetics

What is the knowledge that allows us to know all other things? The question is from the Upanishad. The answer is: the knowledge of the Self, Atman, in Sanskrit terminology. It is not a question of knowing a fundamental axiom from which any knowledge is derived, but of the idea of ​​knowing the knower: if you know the knower, you know how much he can know. But how do we know the fundamental subject if, by definition, the subject is what cannot be an object and, therefore, not knowable? The answer is simple: being that subject, that is to say, being the Being. It is as simple as being what we are, and for this we do not have to do anything, it is already done, and it continues to be done. Why then am I still unaware of all things? Why, for example, does the fundamental structure of matter remain unknown to me and I only have incomplete theories that the passage of time refutes? Because the architect of these theories (the scientific community) is a pseudo-subject, and only obtains fracti...

  The concept of substance (exomorphic concept or limit of ontology) is the condition of possibility for the separation of the fundamental epistemological relationship into subject and object. It is a pure intuition as is space-time, a necessary condition for thought. Its projection outside the body-mind (or world-mind) system is still a phantasmagoria. In this system, the substance is the polarization of the Apeiron around "I am", a term that arises and dissolves, like the Apeiron itself, in the ultimate exomorphism that we may call Silence, Emptiness,Pleroma ... mere labels for designate what is not even an unknown, since it does not belong to the same category of a knowledge system.

       Here and now is the opening of our attention, the focus without object, the "letting be" without intentions, ends, or plans. Here and now the mind rests on life-intelligence (consciousness) that shapes it, and life-intelligence stands on its fundamental silence, showing itself as an endless action, a mysterious phantasmagoria overflowing with energy. Upon the Apeiron of matter, mind superimposes the representations of a strange and wonderful mirage. The Apeiron supports them in its ephemeral spectacle for a mysterious spectator: I, as ephemeral as the spectacle. Here and now is not the past, nor the projection of the past that we call the future, nor the automatic memory that we call the present. Here and now not even the presence of "I am" takes shape in time. The I am is transfigured into light, objects undo their superpositions upon matter, becoming pure light: there is no longer a rose, no molecules, no atoms, no quarks ... Light is a perfumed petal, the ...

     The Subject is the unknown, since it is the knower, and it is closer to me than the blood that circulates through the veins of my body. Who is this entity? Who I am? The first time we hear this question, in our deep childhood, it is someone else who asks it. The expected answer is a name: mom, dad… Someone answers it for us and awaits our mimetic action, rewarded by bursts of joy. We have imprinted into our deepest memory that being is having a name. The question is, from the first moment of our life, the basis of our relationship with others, of the recognition of identities from names. We learn our own name at the same time as the name of another relative, of another person who speaks to us, and thus we learn to objectify our parents and ourselves.     The answer to "who am I?" with a name, only makes sense in the most basic social identifications, indeed, my own name, the one that has been assigned to me, is nothing more than a labe...