 gpdimonderose
the ontologia of the mythical being, neither ontosofia of the myth or the history mitika of the myth. The history of the myth I found myself on the mythical history of the libertà:senza it are free to contemplate the myth, not is myth but single theological fondamentalismo, teocrazia:la history mitika of the myth is the history mitika of the freedom of Being in presence of the contemplation of the Being divinity. .....................................................................................................The myth is when the being places itself dinanzi in the contemplation of the Being that gives itself, throws itself to the presence in the glade, in the topology of the Being, which ontologia of the poetante Being, the Gegengrundsein that eventua in the ontovarietà of the gettatezza of the myth is the poetante glade that it guards, kriptata, latent the cure of the Being.................................................................................................. The places of the Gegengrundsein are the kaosmici spaces where are thrown dinanzi, It are mitiko the places of the myth are those that are are found to us of forehead not to a horizon of the world, or to one perspective mondana, or a sunset or eclisse cosmic, but the Being is inhabited poeticamente from the horizon and the perspective of the Being without aim, decline, sunset, without eclisse, which eternal return of the resonance of the Being mitiko. ...................................................................................................................Only therefore eventua the epochè of the history mitika, not teokratica, of the myth. A lot for being rigorous until in fondo:il myth are not the topology of the teocrazia, neither the myth are the cosmic nichilista singolarità of the imaginary time............... those evocative topologies are always categories of the perspective of the tramontante world while the horizon of the Being mitiko is not never found of forehead to the eclisse, to the sunset, to the end of the history, the time, the space, the kosmo. In the myth instead there is the eternal return of the ontologica difference between the Gegenseyn and the Widerseyn: not null or the nothing, but the Being that us comes encounter, the Being that is thrown to the presence, in order to inhabit the Being that contemplates the glade............................................................. The history mitika of the myth is the history of the difference that eventua in the poetante ontologia, which presence that inhabits the kaosmico place. The history mitika of the myth is the history of the Being that contemplates the being of forehead, which presence of the glade, never has where not inhabited neither the entity, neither Is to us, neither the mondità, neither the metaphysics, neither the teocrazia, but only the resonance of the Being that us encounter comes, which eternal return.................................................................... the history mitika of the myth of the Physis is the history from the origins to the templari, a lot in order to inhabit the historical places of the myth, eventua in the resonance which To be itself mitiko divine Being that us comes encounter, Being that inhabits the Being, Being that meets itself kriptato in the Being mitiko of the Physis. The topology, the place where the Being us comes encounter and it lives to us is “mithos”: the topology of the myth is mitika the topology of the history of “mithos” only in the topology of “mithos” the history eventua which history mitika of “mithos”: giacchè lì it is only the free of being history mitika of “mithos” and never more history of the teocrazia, metaphysical history of the teocratica theology, metaphysical history of the teocratica theology, history of the will of power of the teocrazia, history of teocratica ethics. ..........................................The places where “mithos” us come encounter, or where the being meets the being that eventua and inhabits the essence of the poetante thought, they are the places of “mithos” sacred, dark, the misterici ones, kriptati, because that proximity of the being with its ikona that it is thrown to the presence and inhabits it is mythical in the sense of inexpressibile, inaudita, and from the cosmic physical paradigms, the history mitika of the myth it is the history of the free spaces, inhabits solo to you the Being that us comes encounter, which Gegenseyn, never invalidity.................................................that it is met in the being that is thrown and lived, in the contemplation, The varieties of coming encounter of the Being are infinite, inexpressibile, without eclipse: because the places of “mithos” escape to the classification of the categorical imperative of the rigor ration them or of the nichilista ideal metaphysics, sinergetica, supersymmetrical, inferenziale, logistic, teocratica. .................................................................................................................The events of “mithos” are always in relativity with the events and the ontovarietà of the Being that us comes encounter, than eventua which ontologica freedom: the Being meets itself, contemplates the freedom of being kaosmica. The places of “mithos” are the topologici spaces where the Being are arranged in the contemplation, listen, the vision, the sensibility and the poetante thought of the Being of forehead, dinnanzi, that encounter comes us, in the kaosmica Gegenseyn. ..............................................................................................................The history mitika of “mithos” is the history of the glades, the empty ontologici of the Physiseyn, where the being eventua for being contemplated and in order to inhabit the forehead being poeticamente, beyond that to inhabit only the world, the “Physis poeticamente”, the kosmo. When a place, a glade, an empty one is inhabited poeticamente the Being that throws itself and that encounter to the Being comes, eventua “mithos” and the its history which mythical history of the mitiko to inhabit the poetante Being poeticamente, in freedom, truth, proximity with the ontosofico Being...................................................................................................................... The freedom of search on the mythical history of “mithos” of the Physis eventua in the history of the ordinary places of the sense of “mithos”, of its essence, its presence here and afterlife of the world the places of “mithos”, indeed better the topology of “mithos”, the empty space, the glade, the free space from the mondità where is guarded, cured, evoked and contemplated the Gegenseyn: the Being that comes encounter in order to live poeticamente, not only the world, but the ikona of the Being, the essence of the Being, the poetante Being, the ontologico Being, the ontosofico Being. ...........................................................................................................................Eventua therefore in the space and the time of the world the ontologica difference: the topology of the Being is introduced mitiko, the fluctuating topology of the world of Is to us here and here, of the virtual world, the imaginary world, the ontologico world, the poetante world. The world of the Being mitiko throws itself in the mondità also which world mitiko, chaotic world cosmic world, caosmico world, onirico world, estatico world and its metaphysical infuence unfolds itself in the ethical world, epistemico, paradigmatico, ermeneutico, constituent, noetico............................................................................. Which foundation of the truth of Is mitiko its infuence gives sense to the kaos, to the invisibile, the inexpressibile one, the inaudito one, the present absence of its providential sacralità: the only one that can save to us or cure in the world of the afterlife, the good and the evil. the Topology of ssere mitiko and its animated topology of the animated Being that it extends It are to us, but is not the ontologico or poetante Being. ............................................................................................That ontovarietà unfolds the complexity of the fondatezza of the Being mitiko in virtual, animated, ontologico, imaginary, onirico, metaphysical, sinergetico, supersymmetrical the world and disvelano how much will of power is in the history mitika of “mithos” of the Physis. Will of power of the eternal return of the Being “mithos”, in the epochè of the history of Are to us, but also will of categorical imperative hegemonic infuence in the metaphysics, ermeneutica, poetica, aesthetic, epistemè, virtual, imaginary, onirica, estatica, mythical, magical ethics. In the Being “mithos”, the animated Being does not adapt itself, in truth neither to Is to us, neither to the ontologico or poetante Being. In the world of “mithos” the animated world it does not find again the metaphysical adequacy, epistemica, rations them, poetica, aesthetic, ethics with the world of It are to us, neither with the Being in cosmic, imaginary, virtual, kaosmico the world................................................................................................................ But that ontologica difference of the adequacy does not neglect the influential ortogonalità of the will of metaphysical power of the history mitika of “mithos”, indeed its categorical imperative gives sense, identity, teocrazia historical and transcendental................................................................................................. The Being “mithos”, which to be animated in the mythical world is the measure of all: of the kosmo that there is and of the world that not is, or invisibile, inexpressibile, it is inaudito, mythical, magical, estatico; the Being “mithos” is indeed the only gravitational center that gives sense, stability, peace, and above all and for more it gives the system, the creation, the Gestell to the world of It are to us, of It are here, of It are here, of It are afterlife. .......................................The topology of “mithos...... |
