Mythopoetics

 When some years ago, I expressed in "Mythopoetics" my rejection of the concept of "Das Heilige" (The Sacred) as a useful concept to express the specific context that defines mythology in relation to religion and metaphysics, it was not so much a rejection to the "Mysterium stupendum et tremendum" that gives fundamental content to "Das Heilige" as a rejection to the rational use that metaphysics has made of the concept in all philosophical traditions. My rejection was of the role of rationality entering the field of the Ineffable, believing that it was really saying something with meaning in relation to Being, not about the vital realm where “Das Heilige” occurs, a spontaneous realm of Life-Intelligence. One thing is the philosophical thesis of the "Mysterium Tremendum" of existence, and another is the experience of that Mystery. According to the philosophical thesis, the Mystery has a rational and an irrational dimension. This does not...

Cuando hace algunos años ya expresé en la Mitopoética mi rechazo del concepto de “Das Heilige” (Lo Sagrado) como un concepto útil para poder expresar el contexto específico que define la mitología en relación a la religión y la metafísica, no era tanto un rechazo al “Mysterium estupendum et tremendum” que da contenido fundamental a “Das Heilige” como al uso racional que la metafísica  ha hecho del concepto en todas las tradiciones. Mi rechazo era más de la racionalidad adentrándose en el terreno de lo Inefable creyendo que realmente está diciendo algo con sentido en relación al Ser, que del ámbito vital donde “Das Heilige” ocurre, un ámbito espontáneo de la Vida-Inteligencia. Una cosa es la tesis filosófica del “Mysterium Tremendum” de la existencia y otra es la experiencia de ese Misterio. Según la tesis filosófica, el Misterio tiene una dimensión racional y otra irracional. Esto no tiene sentido, pùes el Misterio, el Numen, el Ser, no es racional ni irracional. Racional e irracio...

       When Galileo first saw the rings of Saturn through his telescope, he thought they were ears and made three pictures according to his perception. Of course, with a bad telescope they may seem so, even with a better one if we do not know in advance what we are looking at, and nothing “a priori” pushes us to think that there may be rings around a planet. In fact, these are not rings like the ones we put on our fingers, but rather pieces of matter (ranging from centimeters to 10 meters in length) that orbit the equatorial plane of the planet, and that from a certain distance can be described, in a vague way, as rings. Every time we perceive an object, we complete its form with information that we have in our memory and our experience, an experience that is poorly adapted to too short or too long time intervals, to too large or too small spaces. Our realm is the medium dimensions (life-related) and the approximations, or to be more precise, the limited world of hum...

  Modern democracies are not the government of the majority, but the government of any elite that controls the means of production and is capable of satisfying the emotional needs of the majority through a mythical- ritual axis that can be ratified in full electoral rituals   in which the subversion of order (at least as a possibility) is considered as a ceremonial principle. This principle, as we have already seen, has been in force since at least the plane of the King-God in Akitu . Obviously, the degree of anomie is reduced by the liminoid exposure of the risk in a controlled space-time . In postmodern democratic electoral campaigns , the liminoid critical opening functions as a justifying principle of the process, in which any center of power, public or private, is exposed to criticism and is held accountable. Democracy, as a narrative of the identity of human...

  Although the person of the human being serves as a fundamental narrative reference, it has not been the  most active economically in this mythical plane , a role that has corresponded to the legal person of commercial, industrial and financial companies, which we could group under the general term of  corporations  , a metaphor that suggests the formation of a physical body to which to attribute a set of economic activities. Of course, since corporations are groups of human beings, the actions of corporations are carried out by men, as is the case with collective social persons (tribes, villages, cities, states), but corporations are  more active  than other social persons from the moment they determine the economic order in a way that the individual subject cannot. Its modern legal origin occurs in the  fictional person,  which appears in the 13th century (in the ecclesiastica...

  The central person of the mythical plane of human law is the social person of the  human being , a complex narrative that is the evolutionary result of social persons of different mythical planes. As we understand it today in a text such as the   1948 Universal Declaration of Human Rights,  is the evolutionary result of the fusion of the person of the lyrical citizen -the narrative author of the emotional private sphere- with that of the cosmopolitan citizen of Hellenism (determined by the multicultural scenarios of natural law), as well as with elements of the transnational person of the Christian, based on a transmundane lineage common to all human beings, to which some components of the Enlightenment narrative have been added (especially those of the  Declaration of the Rights of Man and of the Citizen  that the French Revolution published in 1789) as wel...

  The psychology of the plane of Human Law, contemporary scientific psychology, continues to be incapable of creating integrated meaning for human life, nor of developing alternative narratives of immortality, a mythical-ritual space that is partly covered by monetary metaphysics , which finds in the old accounts of debt and guilt a perfect complement to their general transactional postulates. The revitalization produced follows more the cosmopolitan model of Hellenism, in which mysteries and private cults flourished, a slightly more lyrical dimension of the old metaphysical stories of immortality in which less personal forms of divinity are adopted, whether they are Platonic, pantheists, or A nima Mundi, more compatible with the degree of symbolic abstraction of scientific physical determinations, with which a partial harmonization is sought. However, such harmonization is only feasible at the price of schizophrenia...