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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.