aldilà:the history of Myth is the history of the places of the Myth, the mytic history of the Myth is the history of the mythic Being, or the eternal return of the myth or the infinite resonance of the being in the myth, in the latenza, guarded, cured for eventuarsi in mythical epokè.
The history of the Myth is the history of the glade of the Being, of the diradato Being, clears, free of Being in the mytic abyss, without null, nothing, aim, sunset.
Nobody still has been free to search the history of the
ontologia of the myth, afterlife of the theological ermeneutica, beyond the
categorical, epistemica, paradigmatica metaphysics nichilista. Not there is
neither 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 libert�: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 ontovariet� 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 epoch� 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 singolarit� of the imaginary
time, giacch� 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 mondit�,
neither the metaphysics, neither the teocrazia, but only the resonance of the
Being that us encounter comes, which eternal return. Pag. 06 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":
giacch� l�
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, and in contempo:Essere 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 ontovariet� 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 mondit�
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 mondit�
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 sacralit�:
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 ontovariet� 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 epoch�
of the history of Are to us, but also will of categorical imperative hegemonic
infuence in the metaphysics, ermeneutica, poetica, aesthetic, epistem�,
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 ortogonalit� 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", which
history mitika of the myth of the Physis is the Gestell of the world and the
animated Being, which Is to us that encounter in its morfogenesi of being
animated comes us: and therefore to contemplate and venerare. Giacch�
only that Being is "mithos" of the physis that it will be able to
save to us, or to cure, or to console, or to guide in the destiny in the fate,
in the adventure of the history mitika of "mithos". The Topology of
the Being "mithos" is implemented in the bistability of the paths
that are branched off: the world is the surface of the founding Gestell of Is
to us, virtual, important, imaginary, metaphysical, ethical, poetico,
aesthetic, sinergetico, cosmic, epistemico, ermeneutico, but there is, which
eternal return in the supersymmetrical surface, the animated Being that
encounter in the empty ontologico comes us, in the free glade from the
nichilismo, in the kaosmica singolarit�
of the null one, which Gestell: Contro-Essere, Being that meets to us and
happens, is thrown in the Being but also in Is to us, in order to live to you
with the sense of "mithos" of the Physis or the animated Being. The
history of the myth has been, and is, always interpreted which will of power of
the influential imperative metaphysics: not poetante history of the myth is
one, neither one ontologica history, neither one mythical history, neither one
ontologica history, neither one mythical history in the sense of Topology of
"mithos" of the Being more than of the world or the mondanit�.
The future of the freedom of search of the mythical history of
"mithos" is introduced in the plesso, or chiasma, of the Being the
history of the Gestell mitika of Is to us and of the world, and history of the
Gegenseyn of Is mitiko that which resonance of the always animated Being meets
us, that happens encounter, eternally returning in the aldiqua from the
afterlife. It are to us mitiko that encounter comes us, which Gegenseyn is the
donation of measure, the topologica measured one of "mithos" and the
history mitika of "mithos" animated that it inhabits the Being
poeticamente, beyond that the world and Is to us, eventua which stability of
the Kaos, morfogenesi visible of the invisibile, koin�,
ethical and ethnic common language of the inexpressibile one, of the inaudito
one, mystery of undecidable, the mystical one revealed of the ermeneutica
eternally and infinitely interpreted myth of the empty one Hush of the
singolarit� of
"mithos", which history mitika of "mithos". The history
mitika of Is "mithos" is the history of the abandonment, the
kriptazione, the latenza, the oblivion of the ontologico Being in is animated:
it is which vivenza of It are to us, is which vivenza of eternal, infinite,
mythical, inexpressibile the mondanit�,
inaudita. The Being that you comes encounter or that it is met is the being
animated that from the kriptata, guarded latenza, cured, of the glade of the
Topology of the Being, eventua imperatively which measure of the time and the
space, ethics and the aesthetic one, the kosmo and the Kaos, the good and the
evil. But that gettatezza of Is "mithos" is not simply imperative
metaphysician of the power will that one is only its teocratica, influential
metamorphosis, otherwise "mithos" would be only one of ermeneutiche,
epistemiche, aesthetic, astronomical the varieties Is throws to you, which
"mithos" of the animated Being it gives stability to the most complex
Ontoteologia or Teoontologia. Afterlife of the good and the evil, indeed which
fondatezza that eventua hour one hour the other or destroys is the unit, is the
alterit� the history that is
thrown, which history mitika of "mithos" is always introduced in its
influential ontoteologica variety that is given, than us comes encounter, than
it is met in the paths interrupted of "mithos", which metastabilit�
of the Kaos, perspective horizon of it are animated that it gives sense to It
are to us, to the vivenza, the creation, the mondit�,
the afterlife. The animated Being that it is met throws in Is to us, in the
world, the vivenza which stable imperative system of the will of power of the
Mithos Being: it is the Gestell of the animated Being that encounter, not that
comes us metaphysics, or ethics, epistemica, but that metastabilit�
that destroys the Kaos, the null one, the nothing oltrech�
It are to us preesistente, in order to found the Topology of "mithos"
from the null one, the invisibile, the inaudito one, empty the cosmic one. The
Topology of the Being "mithos" that it meets to us inhabits the
foundation mistericamente of is animated, of Is us of the vivenza of the world:
it inhabits the stability of the Gestell which to come encounter of the
presence that meets to us in the Essence of the Being. The stability of is
animated is the history mitika of "mithos" which controkaos and
resonance that introduces to us of forehead of the Kaos for Being topologica
Gestell of the glade, of the empty one of the invisibile, the inexpressibile
one, of the inaudito one: the history of "mithos" is the history of
Is of forehead to the Kaos, which to be animated that encounter comes us and
that is met in the essence of the vivenza, of Is to us, of the mondit�.
The history of "mithos" is the history is mitika of the metastabilit�
of is animated that it is introduced, eventua, meets to us in the fondatezza of
the Being, of Is to us which vivenza, of the world, the Being afterlife. The
Metaodoseyn is the uninterrupted path of the Gegenseyn: eternal return of
resonance of Being that us comes encounter, and that it is thrown to the
presence of the Being that is met of forehead, dinnanzi, which event of the
animated Being. Throwing itself encounter in the metastabilit�
of the presence is which presence will or teocrazia, is which of the
Ontoteologia or gift measure "mithos", the history mitika of
"mithos" gives sense to the categorical imperative of the Gegenkaos
To be of forehead, encounter to the Kaos of the world. But its presence eventua
also in throwing in the essence of the foundation of Is to us and of the
vivenza the encounter of the animated Being, which Topology of the Being or
variety of the ontologico Being. The history of "mithos" will be the
history of the interface, intervolto, to interessere animated that encounter in
the path of the Being comes us. The intervolto and field "mithos" of
animated topologico interessere. The paths of the field of "mithos"
are the resonance of the eternal return of the history of "mithos".
The field mitiko is the intervariet�
of the Topology of the Being which metamorfico field that gives ortogonalit�
to the abyss, gives the vision of the animated Being to the invisibile, gives I
listen to Hush inaudito, it gives breast to "mithos" throws the paths
of the being animated in the Abgrundseyn, in without bottom of the foundations
of the Being: the field mitiko is the Gestellsein of the Abgrundseyn, the
system of the metastabilit� that s' eventua in
the paths of the abyss. The history of "mithos" is the history of the
sacred field, which intervariet� of the topology of
the animated being. The sacred field is the metastabilit�,
the Gestell of the abyss, the Abgrundseyn, interessere, the intervolto, the
imperative orthogonal interface of the cosmic which empty afterlife that
eventua, glade of the invisibile, Hush of the inaudito one, inexpressibile. The
sacred field of "mithos" is the resonance of the eternal return of
the animated Being that which history is thrown in the history of
"mithos". The sacred field of the world is the Gestell in the
Abgrundseyn, which imperative ortogonalit�
without bottom in the afterlife, beyond the horizon, the sunset of the history,
the end of the history, the eclisse of the world of the classic history. The
sacred field of "mithos", the Gestell mitika, the system mitiko where
the animated Being that it happens, throws itself from the afterlife, encounter
comes us and it is met in the Gegenseyn which To be afterlife that forehead
presence, dinnanzi which intervolto, of the invisibile, inexpressibile,
inaudito of the myth in the will of influential metaphysical power, in Ethics,
the Aesthetic one, the Noetica, the Ermeneutica. The field of
"mithos" the sacred one introduces always afterlife of the simple one
teocrazia, which will of power of the ideal metaphysics of the afterlife, in
its intervariet� of ontoteologia or
Teontologia: event that is met in the Seynweg paths of the gettatezza of
interessere animated which intervolto interimmagine of the Abgrundseyn, of the
abysmal Being that meets itself in the topologica glade, in the empty
ontologico, cosmic, in the singolarit�
nichiliste of the cronotopia imaginary. The ontologica difference between the
sacred field of the history mitika and the classic history of
"mithos" eventua in the difference between the history of the will of
power of Is to us metaphysician and the history of the Topology of the animated
Being that encounter comes us, than is met, of forehead which Gegenseyn of the
afterlife, the abyss, which matastabilit�,
Gestell of the Abgrundseyn. The history of the sacred field is the history
mitika of the image of the Being that meets us of forehead: intervolto of the
image, Interbild. The field of "mithos" is the Bildseyn of the abyss
that is always of forehead, lives to us and that which afterlife meets us. But
the sacred field of "mithos", is introduced also which metastabilit�,
system, ontologica structure, in quality of salvation, cures, poetante thought
of the Physis. The history of the sacred field of "mithos" is also
the history of the Being to the power of the myth: but only in its variety of
Bildseyn, image of the Being animated, never which will of power of the
metaphysics of the image of the world. Indeed the sacred field of
"mithos" with its Bildseyn influences the mondit�,
never can be subject, giacch� its fondatezza
disvela always from the metastabilit�
of the abyss, the invisibile, the inexpressibile one, the inaudito one, the
afterlife that are introduced of forehead, encounter to the mondanit�,
and never throws in its fo ndatezza without being founds to you. In that sense
the sacred field of "mithos" is free, is freer, from the images of
the world: the history mitika of "mithos" is the freedom from the
will of power of the nichilista metaphysics, of the end of the history; it is
freer, giacch� abandons the images
of the world in order to throw encounter the images of the animated Being. The
field mitiko has not been, and new metaphysics, if never it is the Teontologia,
without being will not be never one ontologica: eventua instead which alterit�,
without being difference, and which relativity without being deployment. The
sacred field of "mithos" is the glade where is thrown and the event
of the image of the animated Being is always met of forehead. The history of
"mithos" is the history of happening of the presence, will and power
of the image of the Being that unfolds itself from the abyss, the afterlife,
the invisibile, the inexpressibile one, the inaudito one: that decostruisce the
time and the image of the world, of Are to us, of the nichilista imperante
metaphysics. The sacred field of "mithos" creates the space to the Bildseyn
that eventua from the metastabilit�
of the Abgrundseyn, but does not give fondatezza to the Grundseyn: encounter is
revealed, of forehead, in relativity, which image of the Being never founded,
neither fondabile from the image of the world, or of Is to us, or of the
Physis: Teontologia of the Bildseyn which intervolto, intervariet�
of the Ikonaseyn of the poetante thought. The sacred field of
"mithos" of the Physis is the history of the difference of coming to
us encounter of the Being and its to throw itself in the world, in the cosmic
Physis: in quality of image of the Being that eventua, which to be animated
metastabile of the intervariet� of the Abgrundseyn:
in its variety of the simple gettatezza in the history of It are to us, or of
the Being to the world. Never world in the Being or will of Being mondit�
of the image of the Being. Daseyn and Bildseyn are the paths of the sacred
field of "mithos" where eventua the encounter the Gegenseyn of the
ontologica Physis. L� the resonance of the
Being that meets to us, gives sense to the Teontologia, which alterit�
of the nichilista metaphysics, in relativity with the poetante ontologia of the
Physis. The history of that encounter is met in the resonance of the history of
"mithos", which history of the image of Being that it is thrown of
forehead to the image of the world or of It are to us: Bildsetn that throws
encounter to the Daseyn. The sacred field of "mithos" of the Physis
is that Topology where the history mitika eventua which Bildseyn of the Daseyn,
and also of the image of the world, through the image of the Being animated in
relativity with the image of the Being that throws itself from the afterlife,
the invisibile, the abyss, Abgrundseyn, inexpressibile, inaudito. Pag. 11 But
the sacred field of "mithos" of the ontologica Physis is also the
metastabile Topology of the Bildabgrundseyn: image of the abyss of the Being or
the abysmal Being that throws themselves in the history of "mithos".
In quality of Bildabgrundseyn the sacred field of "mithos"
metastabilizza in Bildgestellseyn, ikona of its ontologica structure, where
eventua the encounter between the animated Being, Bildseyn and the image of Are
to us. The sacred field of "mithos" of the Physis is al stable same
time and instabile:la its stability is relative to the animated Being that
eventua which to be mitiko: from the abyss of the Being encounter comes us and
meets Is to us and the world, the Physis and its ontologica structure. Stable
E' in the Gestell of the image of the Gegenseyn Is mitiko but unstable in the
intermittent Abgrundseyn, which resonance of the poetante Being of the Physis.
The amphibology of the sacred field of "mithos" gives to its
Gestellseyn the essence of the metastabilit�
in relativity with the ontologia, which Teontologia, in relativity with the
image of Is to us and of the world which teokrazia of the classic history of
"mithos". That difference is essential, because it creates the
bifurcation between the image of the history mitika and the image of the world
of the history of "mithos" of the Physis. The path in the sacred
field of "mithos" of the image of the history of "mithos"
of the Physis has been interrupted, giacch�
the history has been unfolded, and also, or image of the will of power of the
metaphysics or teocrazia. The Teontologia, which image of the Being mitiko that
it is thrown in the image of the history of "mithos" is not more
present neither in the world, neither in the sacred world, neither in the
sacred world, neither in Is us of the sacred field of "mithos" of the
Physis. Only the freedom of search eventuer�
in the future an image of the history of "mithos" which the
gettatezza of "mithos" is animated, than disvela from the abyss of
the afterlife. Only therefore the sacred field of "mithos" of the
Physis which the animated field of the image or interimmagine of the history of
"mithos" eventua the history of the world animated, while fin' hour
the history of the myth has been introduced in the interpretation of the image
of the imperative and influential world, which will of metaphysical power on
the image of the history of the myth of the Physis. In the history of
"mithos" of the Physis eventua one interference: which image of the
history of the sacred field of "mithos" that it not only gives the
measure to the world, to the image of the world, to It are to us, to the
vivenza, the null one but also unfortunately to the fundamental essence of the
Being, the free history mitika, expresses, disvela the truth, but also the
hidden one, forgets it, the kripta under the appearance of the cure, of the
latenza that guards conserve, attends to, consecrates and contemplates. The
ontologica interference in the ermeneutica difference of the sacred head of
"mithos" of the Physis gives the measure of its will of kategorica
imperative power, but also the valence of Is myth which path, of freedom of
svelatezza of the freedom, contemplation that dekripta the event of the
encounter that meets to us in the chiasma of is animated, which image in
relativity with the ontologico Being. That interference that appears originally
in the sacred field of "mithos" of the Physis, but also eventua in
other fields which the Psych� or the Physis or the
koin�, disvela the ontologica difference
between Be-himself of Are to us in the world and be-himself which Selbstsein:
in the history of "mithos" of the Physis there is always the
trivariet� of the Topology of
the Being: Seyn, Daseyn, das Selbstseyn where Are to us or the Being are
indeterminato, but always in relativity which Daselbstseyn: It are to us always
in Be-himself and the Being to di.l�.dal
himself, from the Selbstseyn, without paradoxes of identity or logical
principles of contradizione, indeed those evenienze do not make other that to
relieve the categorical imperative of the sacred field of "mithos" of
the Physis. the interference of that presence, in the sacred field of the
ontologico myth of the history mitika of "mithos" of the Physis gives
the measure of the indeterminatezza, the invisibile, the infinitesimale, the
inexpressibile one, the inaudibile, the good and the evil, but also of das the
Selbstsein of the adil� of the good and the
evil, of the afterlife of the world and the null one, of the afterlife of the
time and the space, of the afterlife of the report and the history mitika, of
the adil� of ethics and the
aesthetic one, of the afterlife of the war and the peace. In the ontologica
interference those varieties are alone eventual episodes of the image of the
sacred field of "mithos" that it gives the measure of It are to us
which Be-himself in the Being animated in the animated world, in the animated
Physis. The mythical history of "mithos" is creatrice of history, not
only in its sacred field del"mithos" of the Physis, but in a
generalized manner and in the sense of the globality, which event of the new
freedom: freedom of being animated in quality of variety of das the Selbstsein:
It are to us, To be mitiko, To be in relativity with the Being afterlife. The
new freedom of being animated is creatrice of history of the sacred field of "mithos"
of the Physis, but also of that imaginary, virtual, orthogonal, metaphysical
influential nichilista, decostruttivo, ermeneutico, epistemico, ethical,
aesthetic, sinergetico. The sacred field of "mithos" which sacred
history of "mithos" of the Physis will be therefore the foundation of
the new freedom: freedoms of Being at the same time, which das Selbstseyn, Are
to us, To be alterit� in the afterlife,
Being mitiko of the animated Being. The sacred field of the mithos therefore
is, not the only one, but most obvious in the creation of the history, it is
Gestell, it is Gegen-Gestell: or better, and than more, it is the Gegen-Stell:
the system of the history mitika of the Physis, ontologica structure that us
comes encounter from the adil�, from the alterit�,
but that it meets to us in the path of the animated Being. The Gegen-Stell, its
ontologica structure, is the metastabilit�
that us comes encounter, which presence that meets to us in the sacred field of
"mithos" of the Physis
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