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More art, aesthetics and mythical mind

An orange is a point of convergence of forces in this way Simple, orange, round, sweet fruit acid that is that. But all oranges have those qualities. Similar to this is the mythical mind, which owns all of creation without being in any particular. Orange, sweet, sour orange are qualities, but if we add all of them might not be there but an orange, for example, a peach. Similarly, no knowledge or set of them can represent or be the mythical mind.

Orange, sweet, sour orange are qualities, but If we add all of them, might not be there but an orange, for example , a peach. Similarly, no knowledge or set of them can represent or be the mythical mind. As í , take a particular culture as the Babylonian, as a reference of all cultures, indicating ignorance, arrogance and arbitrariness are supports academic prejudice.

The mythical mind can not be inferred from a particular state of mind or a vision such as the Babylonian astronomy.

What to m s seems to point out the mythical mind is the artistic aspect. In the Far East, Taoism is the most put emphasis on the delineation of that mind as art.

consider life itself as art reflects an attitude where the outer and inner harmony as a unit and differences.

For the Yi-ching, the universe is a symbol that reflects life as an art implicit in nature. The symbol has its roots in it. He is thus a universal language. Nature is beginning and end of human life. When primitive man, whether in China or India or elsewhere expressed their needs and visions, he did it through images and sounds found in nature.

This can be seen in the trigrams (kua) and their symbolic meanings that are contained in the visions of YI-CHING.

The basic symbols are, Heaven and Earth, of which emerge three children.

FIRST CHILD-THUNDER. FIRST DAUGHTER. WIND

PENETRATING

SPONTANEOUS-gripping

SECOND SECOND SON-DAUGHTER-FIRE WATER

CLARITY-GRIP

FLUID-

CONTINUOUS DEEP-

THIRD THIRD CHILD-MOUNTAIN-LAKE- DAUGHTER

-MIRROR-REFLECTION SHOOTING

SIGN-STRONG-DURABLE-

All these im to genes, interacting , represent m ul tiple fen or less of nature. Heaven and Earth are in their nature invisible and visible aspect. The image children, said processes where alternating activity and rest, but also é n the structure and relationships that we call abroad.

The five elements (wu-hsin) are the elements and energies that make up the internal and external structure and the bridge or means by which the internal becomes external and vice versa.

human nature are in a state that "reflects" the way things are, we have continuity (heng) when there is no sense of self. If r t you, valleys, streams, lakes, swamps, heat, fr t or cliffs and mountains in Nature, also é n it s 's inside of the mind or human nature.

For tao í smo and YI-CHING ", so-called fundamental forces are unified within the human mind, from whose depths emerges the action is consistent with nature. This is described in the hx.10-lu-Yi-Ching-energy .La í Unified to the Five Elements Chi or was perfect call up the house and the aesthetic sense that can assume m ú multiple forms. Without this inner nature, known as Li-perception correlation and internal events be í to impossible and continuity.

The aesthetic sense is the internal co dina or external nature.

As í for Yi-Ching-tao and ís mo, ethics is a continuation of the internal shape with surrounding events.

The interior-exterior-mail is always a natural image which is the s í symbol. É ste as such, reveals relations m to s all to of an to intellectual analysis, giving the possibility of naturalization intellect without falling into the hype that proper function of the mind.

The s symbols í naturally possess an aesthetic basis, independently or in conjunction with an illuminating effect. É This is the reason that with science m s It ica, in any culture always emphasizes artistic expression.

The s í symbols as "natural expression" pointing to the interaction (wu-wei) of man and nature in which this ú last is always the guide of humanity , é his is clearly described in the hx. 11-Tai-

"natural expression" means spontaneous, immediate, and as such can not have value if it is considering deploying to NDOS and l in time, because time, not being visible is conceived with imagination, then by é sta is systematized and generalized to the s í symbol, and é ste lost as í natural power to link the particular with the total for become a mere concept to m s, which assumes the Guide of Life that, "says Yi-Ching as a denaturant.

the s í danger symbol when Creative systematization becomes an intentional aspect of culture, such as religious, edged or traffic, literary, when they are mobilized by the collective inter-subjective. E n these stages, aims to be the human community above nature. But the s í particular symbol is not a cultural settings as already mentioned. É l, in its naturalness, is what gives meaning to these configurations. In the spontaneity of life, the s í symbol is energy (Chi) that generates and links all the fen or less, so can relate at any time and place. The fact is as í Spiritual and vice versa.

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Mythical Mind and Art in the


The Taoist view derived from the Yi-ching, about mythical mind, as the teacher said Chang Wei Chi, not dependent historical perspective, nor scientific. It is rather, ontological character.

Art, language, science and religion understood as a unit of natural vision, do not belong to a single individual, the product of a certain culture, but experiences superpersonal. Neither

art or science or language represent a stage that can be explained in relation to others, as it considers a causal view of phenomena. They all stem from a common center (chung), which can also be called as mythical mind. This does not refer to the manifestation of a remote past, to disappear, extinguished with her, but something always Present, Timeless, and impenetrable to logical sense. Arguably it is Origin and Presence. Every event independent of temporal considerations is-becoming-symbolized as "flow of a river ', which contains in itself Principle and End


A river is not a static entity, it is the symbolic image of what the Yi-Ching designated as non-being (wu), heaven (chien), which is imperishable, because it crystallizes in moments. He provided evidence as the center and all-forms-is present, never staying anywhere, it's a fleeting time on things like lightning. In the areas of what might be called Science of the Spirit, that is seen more clearly because they do not try to fix and define the events by concepts, but apprehend them through symbols. The field of interest are not objects but processes and relationships through which they connect, depending on ways that can not be determined arbitrarily. From the perspective of the Yi-Ching, if the objective world is not seen as a flow where the parts or objects are not separated from each other, it is restricted due to a mode of perception that the concepts set hardened past, present and future as immaterial materials divisions such as Time. Thus, the concepts become part of language is a basic tool for communicating intellectual knowledge. But they are not the entire language, for he has in the integrity of nature's ability to express themselves beyond the intellect, so that it does not become a unilateral view center. For example, metaphor, allegory and paradox are resources of the mind in which it operates on a descriptive level, to identify relationships that are not set within the intellectual understanding of life. The description differs from the explanation because in the latter, the only possible relationship is to determine rigid logic. In the allegory the imagination goes beyond the conceptual limitations. The metaphor provides comparisons that are centralized in the psychic nature, peripheral to the intellect. The paradox is opposed to the determinations, destabilizing the logical sense. With them regain language and being fluent win in the wild, so it becomes a symbolic mediator. The dryness and hardness of the conceptual language are transformed into art rich fluid stream, either as poetry. literature, calligraphy, dance, music, drawing or painting. The mythical mind not any quality can be characterized by the dip in the temporal, because it refers to a style someone or something particular restriction, but the creative base, generating any and all state of mind. The comparative mythology attempt to find some kind of content you mind explaining this mythical could understand why the mythical creations suggests that it is understood that the mind is the root of all knowledge and cultural expression . blends creativity with creations. The first is Origin and Presence, second identifies the transient phenomena that include everything that has Beginning and End One thing is the power that begets things and quite another thing. For example, an orange is a set of forces converging on the so-called simple. Their qualities are: round, orange, sweet, sour but the complex of qualities, such as Simple as a manifestation of something more basic, the Creative Power that receives different names in different cultures. Is the mana of the Melanesians, the Manitou of the Algonkin, the Orenda of the Iroquois, and the Sioux wakanda. The ancient Chinese portrayed him as Heaven / Chien and called Shan-Ti. They are all mythical mind having different names, and the orange has different qualities, but none of them separately is orange.

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Yi-Ching Ching Yi internal principles. Chien-Wu/cielo. Creative. Origin. The natural mind. Spontaneous. The Void.

Both Chien as Wu mean heaven. It represents the mind or universal life (TE) that is non-being called the mysterious life and Inscrutable Mystery (Hsuan-ming). It is also the formless, the non-existence, which calls Lao subtle, invisible, intangible, inaudible, which generates the functions of the mind but not particularised in any of them. It is the superlative power so everything is "easy." All without becoming transformed himself.

His qualities are four, the first is Yuan , sign IFIC original, unique, without beginning or end. The second is Heng , its meaning refers to the advance contingent uamente without flinching. The third is Li , luminous, pure space, without resistance, transparent. The last quality is Chen , duration, eternity, devoid of time. The last two qualities show independ space gum (LI) and time (CHEN).

When Chien limited or obvious, it becomes Earth-Wei Kun- and this represents the Self, the way the existenciia of things, however, keeps Chien its natural nature imperceptible. In this event, Lao mark it as "One who comes from Non-Being" (chapter 1 and 40 of TT.ch). Being has the same s qualities of non-being, but modified.

Yuan as Origen, assumes the beginning, the birth of things, but keeps them originality, referring to things that are unique as creation. Heng is born maintaining continuity of the form assumed at birth. Li Figure is reaching Form, which makes the imperceptible perceptible, it is the inner spirit. Chen is the duration that is individually. the manner in which she relates to all other stocks created, it is the End or Dissolution.

Chien as Life or "natural mind" manifests itself in humans as Simple. This still "simple" is easier to see and live. This simplicity and ease is the "base of the natural and celestial" things and beings. Both qualities maintain the indoor-outdoor relationship of individual life. Ease and Simplicity The limits of any culture on nature.

The creative is described in six levels.

natural mind (Simplicity-Easy) to whom all re consultation Simple in its approach and easy in his experience, sees things according to their entirety.

Man lives naturally when it is near or origin (birth), rather than when in distant encounter him. At the end of life, when it is closest to the origin (death) retrieves the simplicity and ease. Beginning and End are intuitive metaphors d.

Principle of life, man perceives the existence naturally, but as it moves away and is influenced by the culture develops, deteriorates and denatured. Thus, nature and culture are positioned in a delicate balance that is reflected in the individual.

The more it grows a culture, conditioned by human nature and his spiritual energy then escapes from his inner dispersed in the cultural space.

Beginning and End down interaction and dependence mutual between individuality and universality. Consequently, natural and intentional are in continuous interaction.

The Creative (Heaven) is the innate wisdom of all beings and also the nature of things, it is called great in the Book of Changes.

or Spontaneous innate wisdom is like a mirror that reflects things as they are, without adding or qui project is doing any attribute. It is also that of becoming or flux that Lao Tzu referred to in TTch.

The Creative and natural mind or natural life is to reflect the nature of things without the change nor particularice subjectivity. Reflect is to follow the natural course of things. If Creative begets things, simple minds let sprout, and then after things themselves. This spring for themselves and follow their course is what constitutes the spontaneous, that sits as the creativity of the human nature.

The image of Creative in the Yi-Ching refers to a draw strength of self, this indicates that the mind to turn inward regenerates without need anything from the outside world. Here you can find a reference to Empty. It's where the intuitive wisdom extracted primordial forces of life and all the events. The Creative or Spirit, to be "strong and vigorous" Rebirth of self and is in the Void where is the mystery of the regeneration of life and eternity.

This in Taoist scriptures is called Life Hsuan-ming or mysterious and unfathomable mystery, to which Chuang Tzu also called Hun-tunen the Nei-Pien.

When the text of the Yi-Ching describes Heaven and refers to him as strength out of the self, suggests that even after creating the ten thousand things, permance with "Force enough "to regain their own existence. That "Force" is the "VA -CIO or Real Life Mystery.

The term "Mystery" indicates that any quality or feature that is assigned to life, life is not real, but fleeting qualities. The Void is the unique quality of life, as they see it Taoists, both its mystics, philosophers and artists.

Thus, the "Spirit" is the "essence or nature of the Void." The Void is the Spirit and the Spirit is the Void. Tao, Emptiness, Spirit and non-being is "an identity." Kun-Wie-Earth, "Kun is the manifestation of Chien and similar ra Chien. Is present at all levels of existence. It is the visible, tangible and audible Chien, this means you have Form and Existence. Is "being born of non-being" At this level, things that show there is apparent-individual-but also depends on other others. In this "need" is perceived "interdependence", an indication that there is none is sufficient by itself. We could recognize that we can not say "I exist", but rather, "I coe Xisto." Coexist is announcing Lao Act in chapter two of TTch that says: "Because there is beauty, there is the not-beautiful, because there is light, success that is not light, for there to be, there is non-being . This, according to Taoism, may Ed summarized as follows: "came in another and the other lives in me, and somehow not only live our existence but the existence of others. Hegel in his Philosophy of Nature tamibén speaks of the existence of "being in itself" and "for itself."

"Being in-itself" refers to naturally occurring beyond the subjective, the "being-for-itself" is what we think. So. The first is what Lao called non-being and the latter acting as the self, it would be "for-itself" where we live and feel to me, but It is not something that reason can live directly but that belongs to the "natural life" insight or wisdom is always present.

Kun natural feature or (mind-life) is the Simple-here, this term represents something genuine, not influenced by the "foreign culture" (for foreign culture must be understood an interpretation of what constitutes the field of objectivity) From the interpretation of nature is blocked the feeling that is seeing things before it takes place subjectivity.

Just as the property of the "natural mind" in its creative aspect is the Firmness of -Kun, is the softness or flexibility means that it is unstable soft, which has no finality. So soft refers to change, a transformation that knows no limits, although it generates a paradox, which has no limits "has no form." The changes are "structures" emerging from the base than non-transformed, to which it relates to everything that has also structures.

The structures range from the "Simple" to "complex." The simplest structure which has no structure and it is empty space, the abode of the spirit which has neither outside nor inside.

the Creative Spirit-Shen is: how receptive is the Form, to be generated by the former as structure, whereby the spirit is manifested, it would be "for-itself." In what sense Incoming call
Beginning and End

The Receptive is like a "mesh without boundaries from which nothing escapes, "as Lao-tzu in Chapter-73-of TT.ch, this amounts to the unlimited variety of stocks created (the Ten Thousand Beings)

RECEPTIVE As the spirit becomes visible and takes shape, is present in your destination and what he deserves in the course of his life.

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