Carlo Suarès : La fin du grand mythe VI
(Extrait de Carnet No 6. Juin 1931)

 
The end of the great myth VI

(Extract from Carnet No 6. June 1931)


The plowman and the shepherd

We have seen with Cain and Abel that mythically, the liberated "I" kills at all times the mythical "I". It is Cain the plowman who kills Abel the shepherd, in order to fertilize a land which, satiated but abused, will refuse to feed him. The shepherd has a flock to conserve and protect. The plowman has nothing to conserve or protect. Let's say he is not sentimental. But the herds want shepherds, shepherds who console them, very charitable shepherds, who will still sacrifice, of course, the flesh and fat of the firstborn of the flock. That, you know, they say you can't prevent it. Then the whole flock of sheep has to be sheared, then eat. This cannot be prevented either. God, whatever the cost, must be the good shepherd, it is his function, like that of his son Abel. For these frightened flocks the Eternal remains incomprehensible.

The end as a means

n order to understand the characters God and Eternal, we will examine them in some biblical scenes (since the Bible is the most important account of their play). We have already surprised the character God, from the "beginning" trapped in endless dualities. The cosmogonic God only solved the "I-it" equation only virtually: after the "creation" of the heavens and the earth there is only darkness on the surface of the abyss, and the spirit of God moves over the waters. Then when the light comes it can only separate from the darkness by becoming one of the terms of a duality. If the equation were really solved the spirit of God would not be moving over the waters, it would be everywhere and also in the waters themselves, the procreative waters of the flesh and the opposites of the spirit, for it would have overcome the antinomy; as for light, it would not oppose darkness, it would marry it.

But the antinomy is overcome only theoretically. The spirit of God begins by understanding that there is a problem, and invokes the light: "let there be light". He has the solution: it is to pretend to have the solution. It is not absurd, it is the only possible solution to the metaphysical problem: the end must be used as a means. We will return later to this path of knowledge which most religious systems oppose because they ignore true metaphysics. As soon as there is light, it falls into the fatal antinomy where everything splits in two: God separated light from darkness ..., etc.

The duality manifested

As if by a magic spell, the one who is in duality cannot touch anything that is not immediately split in two, each part being itself split in two, and dividing in two what it touches, and so on indefinitely, vertiginously. Even the non-duality sought by the one who is in duality, even what he wants to call absolute non-duality is struck by this same fate, because it can neither manifest itself nor not manifest itself. This is the spell we talked about at the start of this talk.

This is how the second and third chapters of Genesis should be read. The virtual hermaphrodite has two names: he is called Eternal God. God was therefore in fact only one of the terms of the binomial, which explains all of its cosmogony. It creates and multiplies in time and space, so it is feminine compared to "the Eternal". It is feminine like everything that multiplies matter. Yet it was he who exclaimed: "Let there be light!" Note that this exclamation is not at all an act of creation, but an invocation, the tone of which differs completely from all that follows in cosmogonic development. This invocation already germinates the whole theme of Myth: the feminine element requires light, and marks the stages of victory, one by one.

How and why to read the texts

Our design is far too vast for us to dwell on comments on texts whose nature is to be inexhaustible. We will quickly retrace the course of the mythical theme, indicating above all passages which, without this common thread, would always remain obscure. Thanks to this common thread, everyone will be able to read and understand this very simple theme: the human unconscious has created a dream which must be overcome, submitted, then transmuted, then which must give birth to absolute Truth. This theme is very simple, but it is expressed by biblical symbols which can and must be read on several registers at the same time; furthermore, each symbol being within the duality, is masculine on one side and feminine on the other; so the simple theme becomes quite difficult to decipher. What is most important, however, is to understand the Myth as a whole, and to see that human individuals, throughout history, have identified themselves with mythical symbols to the point of playing roles and identify with them. We have already stressed this point a lot, and we will not stop coming back to it, because it seems essential to us that humanity finally rejects these mythical roles commanded by the hypnotic power of the unconscious.

We believe that we have already dismantled to some extent the first unconscious cogs that gave birth to all the names of which the primordial duality is called. This is the very definition of the individual, separate "I's" that are men, or rather sub-men. If, however, we manage to bring out this definition completely from the unconscious, and all the subterfuge that the unconscious has invented to calm its fear of not knowing, then the "roles", with all their "values", religious, social , etc will fall and allow the Truth to arise. All the systems, all the beliefs, all the convictions, all the moral frameworks in which one takes refuge so as not to die of despair before the bare datum of the great insoluble dilemma, must fall so that the Truth appears, which is Life and the disappearance of the dilemma.

To have the foreskin cut to bring "God" into the "flesh" or to receive communion for the same reason, or to submit to a morality, to a social hierarchy, or to have money, or to play in the family, without knowledge, the mythical roles of father, son, mother, daughter, or playing in social life these same roles, these same mythical characters in different aspects, etc ..., etc ... all of this and up the way we satisfy or stifle sexual desires is to assume unconscious roles in a play that we do not know, is to want to prolong the play when it is finished.

This is how we must read the biblical, mythological, philosophical and historical texts: to see how it was all played, how it was all just a representation, to finally be spectator, to stop playing at this subhuman Comedy which has lasted long enough to bring all this past into the present, to bring back centuries to the eternal instant when everything is consumed.

The meanings of the words

The unconscious having once established correspondences between symbols keeps them throughout the whole Myth. We can summarize the main correspondences by classifying them in duality:

1. the progressive individual "I", composed of successive states each of which is the result of all of the above and whose egotistical movement is centripetal, corresponds to woman, to her two elements, earth and water; to flesh, to matter; to everything that is produced materially, the machine, etc ... to everything that has given birth to this isolated "I": to sleep which causes the fragmentation of consciousness; therefore to the very principle of duality (knowledge of good and evil, etc.) in the analytical sense; to become, etc.

2. the principle "that", impersonal, absolute, eternal, the permanent essence of things, absolutely immutable and from which, however, emanates a centrifugal movement which is exteriorized in the universe, corresponds to man and to his two elements the air and fire; blood, representation of fire; in wine, representation of blood; etc.

The human characters, women and men, identify themselves, according to their sex, to one of these two poles, and play through what are called historical events, the roles that the primitive mythical equation assigned to them. , and this until the end of time, that is to say until the total resolution of the metaphysical equation.

By reading the biblical and mythological texts, we realize that each episode where the symbols of the Myth are on stage alone contains the whole of the particular theme that is playing out at that time. This is what we will try to examine. We will also study the situations in which the different characters find themselves depending on whether they belong to one equation or the other, and the changes that occur in these situations as the equation is resolved, at most. throughout history. We will then see the equation resolved by an admirable synthesis. The male emanating principle which until then persisted in falling from the sky, that which was called the Spirit, the Eternal, invisible, unknown, almighty, inaccessible, behold that suddenly it emerges from the Woman (matter, flesh, earth, machine). The fruit of the "I" who died in the good soil then quietly declares that the earth has always been a point of heaven without high or low, that it gave birth to Eternity, that man was born, and that he intends to live free, without nightmares, happy, in full possession of his reason for being, conqueror of subhuman duality, liberated even from conscience.

God dies in the Lord

Let us repeat however that the primitive equation is unconscious, and let us recall the law of the reversal of reality, which, in the Judeo-Christian theme gives birth to the two main biblical characters: God and the Eternal. Of all the characters these are the most important, because they personify the equation itself.

The God of genesis is the result of an "that", less real less felt than the principle "I", and which, absorbed by the "I" (who wishes to know it) immediately pretends to have resolved the equation that "I" cannot solve. In short, God, in Metaphysical Comedy, is the virtual solution of the equation, which becomes a character. This character uses "the end as a means". It is in a way a bluff, but an essential bluff, since it is the potential solution. "Power" is the metaphysical bluff that has in hand only what it does not have: "the act" in which it will transform.

We have shown above that this "Virtual-solution" character takes in hand the two terms of the equation, "I" and "that." We have said that because he claims to know the two terms, he therefore becomes more real than the only term "I" (only real and known), which he soothes the fear of the unknown while establishing for him the the only way of life that adapts to its female will, to last over time by means of successive creations. If we return to this part of our presentation by developing it, it is because it is essential and that it will allow us to locate the metaphysics, theogonies and cosmogonies of the "I-it" cycle, from Egypt to 'nowadays. , in their mythical equation. (In the necessity where we are to limit ourselves we will only be able to indicate some features of the Asian cosmogonies "that-I", whose crystallization process is exactly the opposite of "I-that").

As a consequence of this first pseudo-genesic character, God, we see the second character appear, the Eternal one, who is in the Mythical Comedy, the real solution of the equation, but who also becomes a character. Let us note an essential point here: if the real solution of the equation becomes a character it is because the equation being mythical its solution is too. We have already said that the Truth does not consist of an equation flanked by its solution, but that in Truth the equation has disappeared, as well as its solution. We can therefore say that once the equation is posed its solution really exists; we can also and by definition say that "the Eternal" is the real solution of the equation. But let's not forget that neither the equation nor its "divine" solution is true. We will indeed see later how, as in a theatrical setting, everything can be both "real" but not at all "true". Once the performance is over, the cardboard decorations and accessories are still there but do not transmit anything. So is, at the end of the Myth, any conception of a divinity, whatever it may be.

The Eternal, or real solution, never intervenes, at any time, in the first chapter of Genesis (where God, virtual solution, pretends to create the World); in chapters 2 and 3 (on the formation of man) the Eternal and God are mixed; in chapter 4 they separate, God remains with Seth "who replaces Abel", the Lord leaves, disappears with Cain. "And it was then, says the text at the end of this chapter, that people began to invoke the name of the Lord."

Let us therefore never forget that the biblical "Eternal", who speaks, acts, etc. is the real solution of a mythical equation, that is to say that it is itself mythical. This character is what God tends towards, what he dies towards, he is the direction and the axis of the mythical movement. "To invoke the name of the Lord", to say that "the Lord is God" is to understand that the virtual solution, God, is only virtual, and to bring it to become real by conforming to the mythical plan , which is the theme of Comedy.

This march forward of whole races towards the resolution of the primordial equation "I-it" therefore begins to be expressed by a monotheism which would like to tend towards Eternity from the moment when the "I" realizes that the first solution (all the gods) was only virtual, and that he begins to be worried about it. He immediately turns to the real solution, which in his mythical language he calls the unique, the Eternal, etc.

Worries The "I" begins to worry when the virtual solution manages to impose on him the feeling that he, who felt solidly real, might not be. We have seen how and why this change takes place, this reversal of reality. It is clear, however, that it does not happen all at once. On the contrary, it needs a long historical period. We even see that to achieve this change long needed two complementary expressions, although they both belong to the same Myth: the Greek branch and the Judeo-Christian branch. Both start from the same Egyptian stock, and come together in Christianity; however the Greek branch being feminine in a feminine cycle develops and also dies without worry except in its dionysiac crisis which we will study further; while the Judeo-Christian branch is male in a female cycle, and therefore expresses a very dramatic situation ... God, virtual solution, leads man to sign a pact which, through an incredible passion will end up completely reversing his whole meaning of the real. What he believes to be life, God will tell him that it is death, death on the contrary will become life, real wealth will become poverty, the first will become the last, and so on indefinitely. The "I" finds himself caught up in an insane adventure from which he cannot leave, from which he cannot not leave, where he never ceases to die and resuscitate. What is most certain is that he cannot go back, what appears less is that he cannot even advance

Here we come to discover one of the most mysterious characters of the Eternal: if indeed the virtual solution, God, strives by all possible means to reach its reality, the real solution, the Eternal, is constantly concealed , refuses, suddenly seems to want to demolish everything that has been done, then again, in great haste, requires incredible efforts so that everything ends, for once again, at the last moment, trying to destroy everything on its own hands.

The worry of the man alongside that of the Lord is only the anguish of a child. Sometimes the Lord seems to be completely mad. Thus, he appears to Moses, he speaks to him, he explains his mission to him, he pushes him to go to Egypt to snatch his people from the yoke of Pharaoh; when Moses hesitates he encourages him; when Moses still hesitates because he cannot speak easily, and because of a thousand other difficulties, he still reassures him; Aaron will speak for him; all the difficulties will be overcome ... in short Moses decides. "Go," says the Lord, "for all who wanted your life are dead." Moses is reassured, he is finally confident, he is about to leave. His mission is to ask Pharaoh to let go of this people to whom the Lord cares so much. Then the Lord, as his last promise, said to him, "See all the wonders that I put in your hand: you will do them before Pharaoh. And I will harden his heart, and he will not let the people go .

It is admirable, and very clear: the Lord has power over Pharaoh, since he can harden his heart. If he had no power, we would understand that he said to Moses: "Go, I will be with you, we will fight together against Pharaoh, we will try to be the strongest". But that's not it at all; he said to him: "Go, and be quiet, what I want you to ask Pharaoh, I will make sure that he does not grant it to you". On the one hand he takes an infinite punishment to combine wonders, which will force a consent, on the other hand he takes the same punishment for there to be refusal. And all that is still nothing, because after having taken Moses under his protection, after having disarmed him by telling him that all those who wanted his life are dead, what does he immediately begin to do? "During the journey, in a place where Moses spent the night, the Lord attacked him and wanted to kill him"!

We will return later to the mind-boggling way in which Siphora saved Moses. All this episode which could take place in an insane asylum is on the contrary sublime when you know how to read it. At all times the Eternal plays a double game. We had already seen it with Cain and Abel, and now, that we know it it cannot escape us any more.

The two functions of the Lord

We have said that the Myth is the becoming which transforms the virtual solution of the human equation into a real solution. This myth develops a Time modality, the duration of which is determined by the human masses present. However if on the one hand the virtual resolution (God) tends only towards its real resolution (the Eternal), it appears that the role of the Eternal is double. Indeed, its first function is to bring God to him, to show the way, to be in short the author, the director and the animator of the play. But its second function is to prevent by all possible means that the outcome occurs too soon. It would indeed be a terrible catastrophe, a premature birth, an abortion, everything would have to start again. So the Lord takes all possible precautions to prevent this disaster: he does not mark the end of a scene, he only grants a stage, when he is perfectly sure of it. When we go too fast he is ruthless, he gets irritated, he becomes terribly jealous. This is how he defends against Adam and Eve the tree of life, because abortion would have been certain, this is how he confuses all the languages ??of men, who, united in an admirable brotherhood had undertaken, prematurely, to build a tower to the sky, which he transforms into a tower of Babel.

In the first chapters of Genesis, when God and the Lord are still very distinct characters, this role of the Lord is very clear. The final gesture is never God who does it, but it is him. God commands Noah to build the ark, but it is the Lord who tells him to enter it. Then God commands Noah to bring with him "two by two of all flesh having breath of life", and it is the Lord who closes the door on him. God fulfills his role of becoming feminine, the Eternal marks the act. It is God, it is never the Lord who says "be fruitful, multiply and fill the earth", because this fertilization is female. It is only gradually that the two characters merge, until the Lord is replaced by God, in the violent affirmation of the Gospels. At this moment it seems that the role of "retarder" has no more reason to be, because if the accomplishment is not yet there, at least the last act has started, God and the woman having definitively ceased to be female.

In order to understand this role of "retarder" we are forced to temporarily abandon God, the Eternal, Adam, Eve, and the whole Bible, and to look even further than we have done so far. origin of the human equation. The role of "retardation" is indeed essential because it still poisons the unconscious of almost all men, when the Myth is finished. The desire to "delay" marks today, after childbirth, the will to suffocate the newborn by making it enter the breast of its mother. If, indeed, when it comes to the authentic and real solution of the equation, the Lord has every reason in the world to contract, so to speak, while the Myth lasts, in order to elicit a reaction and an effort, without which all completion would be only borrowed and illusory, we see in each this natural phenomenon distorting the fact that it becomes artificial and that it is based on unconscious data and unreal solutions.

The delay complex

The will that everyone has to steal from those he considers too weak what he considers to be a "dangerous" truth (for others), this will to delay the revelation of this truth until the moment when the others have to 'tearing out is what we will call the retardation complex, the original cause of which we will seek even before the formation of the primordial equation' I-it '.

This complex does not come from the spirit of authority or from pride, but it predates them, as we will see later. It is not based on certain character traits, but on psychological data which symbolize a state of things inherent in human nature. It therefore exists independently of all the circumstances, but each individual has it in germ, to the point of turning it not only against the others but also against oneself. We thus see according to the usual law of overthrow, that what was a truth becomes the worst obstacle of the truth.

We have already said that what constantly feeds the Myth is fear. The fear that the individual has of living within an unresolved equation would become intolerable after a few seconds if this same fear did not immediately invent reasons to reassure himself. But the best of all possible reasons to reassure yourself and that the Truth is dangerous, so it is much better not to try to conquer it because we are not yet ready! From this immediately results a great relief, which in turn puts to sleep, hypnotizes the desire that one might have to go to the bottom of one's being. The fear that one feels of not knowing one's reason for being vanishes in order to calm another fear, atrocious, that which one experiences while thinking that the advent of the Truth could well upset the whole existence . Because we do not want to live dangerously we explain "why we do not know the solution of our being: we are not ready! ..." This pressure of fear keeps the individual in his temporary modus vivendi (his family, his occupations, his distractions, his civil, moral, religious laws, etc.) by calming his mind, and literally pushing the individual back into a position where he remains below himself, by imposing on him the idea that it 'is good ".

Now, any modus vivendi, whatever it is, is in short a provisional solution of the equation, a worse to go, but a worse to go, whose base, the ground, is an unconscious substratum, the one of which we already have spoken above, which identifies the individual with things (objects, ideas, feelings, etc.) which reassure him because they are familiar.

In short, every individual that we meet, instead of having dug deeply to its primordial and irreducible equation, rested at a given moment on second explanations, second causes, settled there, refused to go further, refused to plow again, became the shepherd of all his unconscious herds. He was arrested when plowing really bothered him, when he started to tear it from his possessions, his loves, his personal sense, even his own "I". If at that time he had not found an excellent reason to stop, he would have been forced, driven by his panic, to destroy his own reality, to the benefit of the reality that despite himself seeks to impose on him the virtual solution of the "I-it" equation (as we have already seen with the law of reality reversal). And this reason that the individual seeks, he finds it precisely in the will to delay which belongs to the real solution with this difference that he attributes it to the virtual solution, God, Good, etc ... (the only one that he knows). The latter already represents for him perfection. As for his own situation, static and absurd, he calls it becoming!

He thus applies a true principle by overturning it, that is to say by opposing it. This is how disasters end up happening, because you can't go backwards indefinitely. There is a limit to compression: when you have compressed too much, something bursts somewhere; and it is precisely at the moment when it breaks out that the march backs down, in revolutions.

It is not necessary to dwell on examples of this delaying complex. Applied to others: it is found in parents who indefinitely "protect" their children and disguise for them the whole universe in order to delay as soon as possible the moment when they will see things face to face; it is found in all the great religious Mysteries where initiates keep with the greatest care secrets which they cannot divulge, because the crowds, "not being ready", could not receive them without danger; it is found in all the Churches whose aim is to "distribute" something, but by delaying as much as possible the definitive advent of the Truth which would render all the Churches useless; we find it every time that a country governs another by declaring that this one is not yet mature enough to govern itself; it is found in all politicians who measure the truths of budgets, and political situations in general, only to the extent that the public will accept these situations without protesting too much; it is found in all the press releases of all the countries every day, from August 1914 until the next war; we find it everywhere and always whenever someone believes he has some truth and that for some reason, selfish or altruistic, he imagines having to dose it, adulterate it, diminish it, veil it, in order to delay the effect. It is one of the most ingrained, the most formidable, the most cruel and the most creamy unconscious data covered with big words with "principles" that the ruling classes use against the classes that they oppress, by usurping the name of "the Lord."

Applied to this complex of delay is visible every time that under any pretext an individual delays the moment when finally he will live according to what he believes to be the truth; it is too weak; he has duties to others; he does not want to hurt those he loves; it is not advanced enough; the others are not advanced enough; we wouldn't understand it; he would no longer understand the others; he needs to swallow the whole theological sum first; he has read too many books, he must forget them; we need him; he needs others; Truth is inhuman; indefinitely; everyone can add their own (excellent) reasons to this list; it always comes down to this: you protect yourself against a truth which if it happened too quickly "would produce the worst calamities".

The delay complex has only one word to describe the truth: it is untimely. We will try to trace its origin.

The cosmic equation

Yet the biblical Eternal does not have these same reasons for exercising its role of "retarder". As well it exercises it quite differently. This role goes far beyond different individual points of view. The Lord truly seems to have a child and seems determined not to give birth too soon. What he must give birth to is the realization of the solution, that is to say that he must give birth himself, and the fact of delaying this realization is nothing other than the creation of the Time. So he creates time, he always interposes time between him virtual and him resolved, so that he virtual catches up with him by devouring this time, by destroying it. If therefore the creation of time is a separation in consciousness, it is also the means of reacquiring the non-duality of life by a kind of competition which consists in reabsorbing time faster than it is manufactured. Victory must be wrested by the virtual solution of the equation, which ends up getting lost in the real solution, by developing in itself the power to run fast enough to catch it. It is this power that has value: an artificial conjunction granted by the real solution that would agree to stop even for an instant in its flight would give no result.

Here we are inside a "time " problem that we had not yet considered on purpose. We only considered time as a notion of duration inside the separate, individual, subhuman "I's" Here we find ourselves inside a pre-mythical time, since the characters involved (the two solutions, virtual and real, of the equation) already exist only according to a "time" modality whose mythical history will only be the projection. The psychological and historical comedy whose theme is "I-it" or "that-I" is therefore itself only the projection of a purely metaphysical comedy whose characters, reduced to their simplest names, cannot this time that to be called "something" and "?"

The " ? ". This question mark (which looks quite like a snake) includes all the questions that everyone can ask themselves: there is something, either, but what? Why? how? ... etc ... This "? "Means" why is there no nothingness? Simply a nothingness, which, not existing, would not have to seek its raison d'etre? Nothingness is the only thing (if we can put it that way) that we can understand and that it is impossible for us to conceive, whereas whatever object we conceive it is impossible for us at the end of intends to understand it. Indeed, those whose desire for knowledge is insatiable cannot in any way rest in peace in an Nme" or "first" cause, because this one, completely indifferent to the enormous gymnastics that had to be done to arriving at it, puts before us, ironically, the whole problem from the beginning: "how?" ", " Why? ; And all the hypotheses of evolution on the origin of man, all the biological, paleontological sciences, etc., etc. which do not take into account this irreducible necessity in which we are to resolve the metaphysical unknown, do not also serve no purpose, because if to some extent they describe the results of certain phenomena to us, they leave the "?" intact. ; Original.

The man or the " ? "

If we have not posed, from the beginning of this talk, the fundamental problem in this way, but if we first presented it in its mythical form "I" and "that" it is first because that each one carries in itself this problem under its mythical aspect, then so that we can locate the metaphysics, the philosophies, the religions which we know, as well as all the human history inside their true framework, which is mythical. We have so far given only a few illustrations of the Myth, and a few keys that will allow those interested in this point of view to discover new aspects of the history of the unconscious. But here we are at a point where it is possible for us to enter a domain where the chronological order is no longer entirely absent; the biblical characters force us to go back to Egypt, Egypt to the totemic periods, the totems to the incalculably distant periods of the many prehistories, and these to the origin of man.

The first question which presents itself to us is: "what is this chronological time which intervenes here and which would exist even if one swept from the surface of the Earth all human beings?" What is the time of a watch? "

Now it is obvious that we will not find the answer to this question by going back centuries. The innumerable eras during which the evolution of the globe took place do not allow us to witness the birth of the Time phenomenon: "the beginning created duality", we said, that is correct with regard to " Iindividual and their notion of time, and this indicates to them the way out: to remove duality; but we can imagine pre-human periods having lasted millions of centuries, regardless of whether any beings have experienced this duration or not, and here comes the "?" ;Ironic, irreducible: what is this duration which exists by itself, regardless of whether it knows itself or not? why something? why these centuries? Thus, although we have depersonalized the equation "that-I" (or "I-that") althought we have replaced the "I" by " ? ". And the that "objective by" something "which is neither objective nor subjective but both at the same time or neither of us, here we are again, after a plunge where we wanted to disappear, in the process of emerging from"? Of the metaphysical impersonal equation by identifying us with the interrogation. Here we are saying that even if the "? Was not speaking to himself, he was there in power, hidden in "something", ready to express himself. Now what is this? ;If it is not yet+ something ;? and why then does it separate from itself? Why does he oppose himself "something" (as if he were outside this "something") if not to see himself? The " ? ;Does he mean, by placing himself outside of+ something ;, that he is nothing? No, on the contrary, it only arises because it is "something", so it is this "something" itself, so by realizing it negates itself.

We have just seen that our nature obliges us to identify ourselves always, in the end, with this "?" Until it is wiped out. We identify with it on all the registers of our thought, since the "who is the watchmaker who made this watch?" "until" ? Primordial, inexpressible, irreducible, until"? "Who has long given up on pursuing effects and causes indefinitely, until"? Of contemplation which exceeds all faculties. This "?" Is posed by man, and only by man: neither trees nor stones nor animals pose it; the "?" inherent in man, it is the very essence of man, it gives birth to him and at the same time pushes him towards his completion, he is the ancestor and the future. So what? Who opposes "something" only to find that "something" is him, this "?" Who questions himself to contemplate himself and contemplates himself by denying himself; this "?" Which has always been there, in "something", since it is "something", this "?" Must see that he is both the question and the answer, man and the whole universe: the universe is man.

Faced with such a simple observation, we almost feel obliged to apologize. We are almost confused: this is not even new! Strictly speaking, an astonishing combination of Brahma, Jehovah and Einstein would have enabled us to unite in one religion all the religions of the earth; in a universal gospel all the sacred books of all countries including philosophy, science and the arts; in a universal worship all the "good", the "beautiful", etc ..., etc ... So we apologize by saying that we are not looking here for neither the good nor the beautiful but the Truth, and we pass to a first conclusion that here:

The " ? Of an eternal "something" is eternally resolved. Indeed the "? Who is this "something" himself can only find his answer in himself, so he already has it. This answer is outside the notion of duration, outside Time completely, this answer is the eternal Truth which we already talked about at the beginning of this talk, Extra-mythical, unconditioned, absolute Truth.

Time and the observer

Whether or not there is a time observer does not change the question, since the observer is only a modality of time itself.

If we remember what we said about the time of dreams, we understand how a duration can very easily be noticed and objectively measured by characters that she herself created: it is enough that we are functions of time so that we can measure time objectively. Indeed, any objective examination emanates from an established position which, without destroying its own balance (sense of "I", sense of being, sense of duration, etc.) leans towards the object in question to examine, and have it established by the very modality around which the balance of the observer has been established. This is how (we have already indicated) that all ontologies are mythical, as well as all cosmogonies, as well as all objective sciences, as well as philosophies: they are based on an unacknowledged pseudo-resolution of the observer's personal equation.

The extra-mythical point of view cannot be blown away by philosophies of this kind which, if they did not reside entirely in advance in a position taken by the unconscious could not even be expressed. By saying "the universe is real" or "time is real, whether or not there is an observer to observe it", we are only saying "if the universe-time-space thinks as I think myself, it can only be rea l; which amounts to saying one thing that is at once obvious, since if he thinks as this "I" that is based on his own reality is thought, he can only think of himself as a function of himself, and useless since s 'he does not think it is only "I" who can find it real by attributing to him the notion that they themselves have of their own reality.

An "I" who finds himself unreal says in the same way that the universe is unreal, and that time is unreal, even if there is an observer to observe it objectively. This observation only expresses the refusal of this "I" to believe itself more real than "that" (equation Orient).

Now taking up our first definition of man again (man is duality at the moment when he notices the antinomy of his two terms by means of an individualized and isolated "I". we see that it is finally resolved in our second definition: man is the universe. Indeed, this primordial duality is the metaphysical equation which we have called "something - ? " And this equation has added nothing to itself by means of human consciousness which has noted the impossible coexistence of two antinomic terms, nothing because it can never add anything to itself. Whether or not there is an observer, the situation is therefore the same, because the observer, as we have seen, being only a modality of the primordial data, can bring nothing that is not already there entirely. Therefore the primordial duality cannot through time and space develop life on earth and create the most perfect human type possible except to tell itself that it does not exist because it arises. This primordial duality started from its own end, which is the universal man, and this is how the two definitions come together.

We have just seen that this primordial duality (which we have already indicated that it forces itself to become aware of itself through sexual representation) when it is reduced to its essence, cannot - by questioning or in other words, by observing yourself - that deny yourself since it is eternally resolved. In truth, it exists not to exist, or one can still say that it does not exist by the very fact that it exists. This point, both point of departure and point of arrival, at the same time point of consciousness and space, is common to all "becoming", to that of the individual "I" as to that of the planet which gives birth to them: the human, which is the outcome, is from the origin of his own representation totally present, fully resolved. From the moment the Earth began to condense and develop life, it did nothing but cause the problem to see its own eternal resolution. Therefore, in truth, the problem does not exist as a problem, but it is the universal human; and his own finding adds nothing to this supreme Truth, as we have seen from all findings.

A theory of evolution

Thus is solved the universal human problem within a Truth which being absolute has no other goal than itself, but which because of "that there is something" is positive.

Any non-mythical science of the development of life on the planet must take this absolute metaphysics into account, otherwise it will be a mechanic running empty. We will see, in fact, that science after having passed through periods of childish hypotheses today joins, in the strictly scientific field, the indestructible metaphysical reality. As an example we will give an extremely quick overview of the new biological doctrine of Edgar Daqui, professor at the University of Munich, of which Mr. Hans M|hlestein gave a summary in Cahiers d'Art (N 0 10 of 1930) . This doctrine, which M. M|hlestein tells us is based on very rigorous paleontological studies (but this goes beyond our competence and moreover we only indicate it here, we repeat it, as an example of a possible fusion of experimental science and metaphysics) this doctrine which demonstrates "the possibility - from the point of view of the history of nature - and the necessity - from the point of view of the philosophy of nature - of a prediluvian humanity," opposes primitive rationalism which establishes a progressive evolution from the protozoan to modern man the deeper concept of interior adaptation at the end, concept of true reason, of metaphysical origi n. Within each genre, according to Daqui, there can be no progress, but successive specializations. The representative of the most qualitatively perfect type - in that it contains all of its possibilities - must therefore always be at the beginning of its appearance.

Based on clues from extremely ancient geological eras, prof. Daqui reconstructs a family tree, and immediately starts man from the hypothetical primitive form of the whole series of vertebrates. From this form, it derives on the one hand the whole genealogy of vertebrates, on the other that of man. "The various species of monkeys are nothing other than later hominids, coming successively, by way of degeneration of the human type ... They cannot be taken into account like its ancestors, but are only lateral branches without extension, excessively specialized, from the common core To the extent that we can establish a genetic relationship between humans and mammals, they appear to be more limited specializations. But this amounts to saying that man is closer to the primitive ideal form, that man is older, and that therefore although the supreme creature, he is certainly not a very specialized creature among his peers" .

On the contrary, the supreme creature is that in which there are still all the possibilities of specialization, and which has been maintained by avoiding each time to specialize, or in other words, by delaying each time its specialization, while all were sinking the lateral branches in a dead end specialization. (Thus the human embryo passes through all the animal forms but taking care never to stop in these forms which by being detached from the primitive trunk, killed in them, in the animal kingdom, the possibilities, which by definition are infinite and universal, of the primordial germ. The only goal of the human germ is to fight against these specializations which at every moment call upon it. Its only function in short is to delay its fall indefinitely. We come here to one of the most important data important and most secret of the human myth, and we see reappearing here the role of "retarder" of the Eternal, under an aspect which will not fail to throw bright lights on the whole Myth.

Then can, moreover (according to Mr. M|hlestein) also claim other important authorities of anthropology. Thus the scientist of Amsterdam, Bolk, declares that the higher animal does not have the human form, not because it does not reach it, but because it crosses it too quickly; unlike all your other vertebrates, which were pushed more quickly into general specialization, man would be an embryonic form slowed down, in its development, but having reached its degree of maturity; and it is precisely by keeping this form of the primitive embryo that it would precisely go beyond the animal kingdom ... But Daqui goes further and draws the following two main consequences:

1. Man is his own type, his own primitive form, and his family tree is finished.

2. Man in the most distant primordial form that one can imagine, namely in the embryonic form, is already man.

Finally, Daqui demonstrates that man constitutes the primitive form of all that lives. "The animal creature shows itself all the more similar to man as it emerged later from the ideal family tree: lastly appear the anthropopithecus, then, quite recently, the man of the ice age still a little closer to the pithecus, the Australians, etc ... Thus the doctrine according to which the animal kingdom would have come out of the man answers much better to the facts established scientifically than the Darwinian doctrines, etc ... This doctrine "makes arise to our eyes in the evolution of life on earth in new ages, eras far beyond what we were used to conceivin g. During these eras man would have lived in biological forms quite different from current forms. We will see later how man, a psychic entity, may have been represented by forms which have varied greatly. But all of these questions are still very much open to discussion, and science is just beginning to investigate through untold eras, which even a few years ago it did not even suspect. Let us remember this, that any scientific doctrine devoid of metaphysical knowledge can only go and get lost in sterile illusions, and that on the other hand it is not impossible to reconcile physics and metaphysics while satisfying both our highest reason and our reasoning. We note that "only a doctrine of evolution devoid of any theory of knowledge ... could support (by introducing the idea of ??a" higher "and a" lower "in the physical examination of nature) some something as absurd in itself, namely that the superior descends from the inferior, without the superior already living virtually enclosed in the inferior. If there is from the time of prehistory to the present day an organic evolution of life, a real evolution founded in nature, the supreme form, the most perfect form, must be at the same time the meaning and the content of the primordial form itsel f. The creation of primordial animal and vegetable types therefore had to precede the creation of the human form, by virtue of an internal necessity. In other words "it was necessary that in the primitive trunk of man, already definable internally in the original physical states of life, the genetic animal element is distinguished and split into an increasingly strong form, of more and more like man, so that the human physical form itself ends up appearing more and more pure, more and more independent, more and more conforming to the primordial type, as we know it toda y . And Daqui is summed up as follows: "all science at the end of a culture, offers the repetition and the confirmation of the convictions which were those of the first ages in the domain of the philosophy of nature and religion, but under a new costume, intellectualizeed.

We can now resume our mythical account, because the metaphysical man has just revealed to us the secret of his will to delay: he could only be born by keeping himself jealously. We will see arise in the mythical unconscious terrible memories of falls and catastrophes, of Satan, the Serpent and his accomplice the great Crocodile over which the God Ra had to triumph; but we will first see in the most distant eras how by successive totemizations metaphysical man, after having let out of himself by untimely but necessary specializations all the kingdoms of nature, was forced to make them reabsorb by primitive man in order to consume himself.



La fin du grand mythe IV at a par Carlo Suarés - 3e millinaire