Jung, Kant e as Premonições

Carl Gustav Jung, o grande psiquiatra suíço dissidente face ao pensamento psicanalitico de Freud, recorreu à física quântica, bem como à relatividade de Einstein pra compreender certos fenômenos não próprios à percepção humana "normal", sempre desacreditados por seus contemporâneos, inclusive os da então poderosa vanguarda do movimento psicanalítico. 
Assim, diante de sonhos premonitórios evidentes, irrefutáveis, para os quais as hipóteses de Freud sobre o tema não faziam qualquer sentido, com base em Kant  Jung fez o seguinte raciocínio:
Na 'Crítica da Razão Pura', se demonstra que somos seres capazes de perceber um objeto qualquer unicamente no TEMPO e no ESPAÇO, do que se conclui que nosso aparato sensoperceptivo imprime uma marca indelével "a priori" a todo e qualquer estímulo externo.
Dessa verdade inquestionável, Kant infere que nossa percepção sensorial transmite objetos com coordenadas de tempo e de espaço, e que não é dado a nós conhecer o que seria uma coisa em si-mesma, isto é, sem esse "carimbo" prévio. 
Disso decorre que nós, humanos, não poderemos jamais saber o que é qualquer coisa fora do Tempo e do Espaço, isto é, em si mesma, sem esse indelével 'carimbo' têmporo-espacial.

Cabe aqui uma hipótese nossa, que parece bastante compatível com o pensamento de Jung: talvez nossos sonhos tenham acesso a outras dimensões do espaço-tempo desconhecidas por nosso Eu consciente, quem sabe tornando possível outra forma de apreensão do mundo exterior, outra via de acesso ao Uni/Multiverso, através da qual cheguem à nossa consciência eventos ainda futuros.
Daí as premonições se tornarem possíveis.

#Tempo como Ilusão Narrativa: um Devaneio #Ontológico

Foto por Adam Nieścioruk, de unplash.com

Muito pode ser lido nos livros de Física, de Filosofia, ou mesmo de várias religiões acerca da tentativa humana para captar a essência disso a que nomeamos de #TEMPO.Uma argumentação poderosa encontra-se na 'Estética Transcendental', primeira parte da 'Crítica da Razão Pura' de Immanuel Kant, um texto com força apodítica. Opino que a Teoria da Relatividade, assim como a Mecânica Quântica, sejam comprovações daquilo que o grande filósofo de Königsberg já havia racionalmente demonstrado: Tempo e Espaço, ainda que tão claramente percebidos como externos a nossas mentes, dão-se a priori a toda percepção, ou seja, são pré-condições impostas por nossa intuição a todo e qualquer dado passível de chegar-nos à consciência.
"Eppur si muove", Galileo Galilei entre dentes murmurou para os inquisidores que o obrigaram a calar-se por ter demonstrado que o Sol, a Lua e os demais astros não giram em torno da Terra, como rezava a 'verdade sagrada' há tantos e tantos séculos. Entretanto, ainda que nossa razão aceite os complexos e, para não especialistas até mesmo incompreensíveis, argumentos que dão Tempo e Espaço por marcas prévias indeléveis impostas por nosso sistema perceptivo a tudo que vem do exterior, alguma instância profunda de nós mesmos reage, resiste e mantém em si o pensamento: "'Eppur si muove' o tempo, mas que grande bobagem dizer o contrário!"
Sim, agora invocamos a frase de Galileo numa situação bem oposta àquela em que a usou, pois ele reagia à imposição de um apego irracional a uma conclusão de senso comum, milenar. Calava-se, pois, a razão que reagia diante da ameaça do obscurantismo irracional.
Portanto, ousamos inverter Galileo! Acabamos de desdizer um achado racional, corroborado com elegância e força por ciências empíricas, em nome de um grito intuitivo de senso comum. Pois, não obstante todas as teorias científicas, e todas as metafísicas, ao abrir os olhos constatamos que só existimos no tempo, somos totalmente dependentes dele, nele emergimos, e nele aguardamos até mesmo talvez o mais indesejado dos eventos, a morte certa por vir. Compreensivelmente, ficamos muito propensos a pensar que existe, sim, algo externo, apesar de tão misterioso, a que damos o nome de TEMPO, a permear por completo este nosso Universo/ Multiverso.
Como enfrentar esse paradoxo? Teríamos que recorrer à célebre (ir)racional frase de Gilles Deleuze, que declara que só o paradoxo pode esgotar a realidade da vida e do mundo?
Se 'realidade' do tempo é tão somente uma imposição inerente à condição humana, determinada por nossa sensopercepção, só a desrazão poderia vir em socorro de nossas certezas intuitivas? Ou devemos redefinir os conceitos de 'ilusão' e 'verdade'?

DANDO ASAS À IMAGINAÇÃO
Dia desses, dei asas soltas à imaginação, e me ocorreu como num exercício de pensamento, uma analogia, talvez um jeito de contornar nossa imensa dificuldade pra aceitar que o TEMPO seja apenas uma imposição fictícia inerente a nossa capacidade de perceber qualquer coisa, e não um existente físico independente do observador.
Em meu devaneio, o Universo/Multiverso apareceu como um romance maravilhoso impresso em um livro imenso.
Seres humanos muito corajosos e dedicados podem tentar lê-los, e mesmo traduzi-los para não-iniciados. Não esqueçamos, porém, que ler, entender e decifrar, têm significados diferentes.
Viver a vida seria pra cada um de nós, algo como ler um determinado capítulo desse livro, algo que fazemos com os olhos absortos em suas páginas, desde o nascimento até a morte. E percebam que não compreenderíamos nada de seu conteúdo se tentássemos lê-lo em outra ordem. Algo que certamente aponta para a seta unidirecional do tempo, impossível sequer sonhar com a inversão de seu curso (ir do futuro para o passado).
Nada muda no interior deste romance, enquanto nascemos, vivemos e morremos.
Apesar de nossas percepções e ilusões temporais, o livro impresso e encadernado por Deus está sempre lá, imutável, impassível, imóvel. Eterno.

AFTERWORD to Aleph: Archeo-Antropological Speculation

In mankind's social dawn, language, identity differences, and morals had to be born, but from what? Freud's answer, in ‘Totem and Taboo,’ is based on a reactive conception of man, whose starting point is feelings of guilt building up moral rules. Here, we attempt an alternative answer based on Nietzsche's concept of the innocence of becoming.

ALEPH: Archaeo-Anthropological Speculation

In Sigmund Freud's essay 'Totem and Tabu', 1913,  a boldly speculative anthropological hypothesis is constructed through the weaving of his then-recently created psychoanalytical concepts.

A primeval horde, similar to those seen among high primates, e.g., gorillas, and chimpanzees, is dominated by a top male who excludes other males from sharing his females.  Until someday younger males unite and collectively defeat and kill their leader ( and father of most) to build a new familial and social order. From then on no more patriarchs like that should exist, thus avoiding that kind of heinous murder, followed by cannibalism, to displace old top males.

On the other hand, that primeval parricide remains in the collective unconscious and gives structure to the typical Oedipus Complex of contemporary human families. Needless to stress its nuclear importance in the constitution of the contemporary human mind, from a Freudian perspective.

Here, we present an alternative way to speculate on the deepest origins of our Psychic apparatus through the following tale with a mythical-like structure.

ALEPH

   
He was born near a great river crossing a never-ending desert, underneath the shade of a massive baobab tree, not far from the sea. Labor pains were strong, but joy and brightness soon came to the eyes of the female who brought him to life. As a little boy, he used to play throughout the meadows along that same wide river; running and jumping across the woods, climbing trees, catching and eating all sorts of fruit. He grew a strong, muscular man, and soon all females who met him quickly got hot and horny, and to their desires, Aleph easily gave himself naive, soft, hot, stalwart, tender.
Soon, they formed a wandering horde: As the only male, he was surrounded by countless females and so many delights.
At first, they walked along those flowing river waters, till a cold morning on which they arrived at a huge salted sea of high waves. Scattering so many children, boys and girls, all along the seashore, his group kept wandering towards that distant land from which the rising sun was born. As nomads, they attracted people from all along the way.
On a summer morning, suddenly feeling that aging females no more aroused his desire, Aleph abandoned them. These, however, went on following his footprints on the sand. While doing so, they could look at him, even if only from a distance. They still dreamed incessantly of his eyes.
Thirsty for life, eager for all kinds of ecstasies and wonders, Aleph kept on searching for new lands so much as for hot, desirous bodies. The vagrant horde was growing in number, be it for those at his side, who could still offer themselves to his endless lust, as for the rejected horde, whose daydreamer people continued to follow him.
Aleph was then exchanging, at an increasing rate, aged lovers for youngsters begotten among his same folks. Male and female teens were rapidly seduced to become hot, gentle, vigorous partners of his.
He had no name at all, as neither anyone nor anything there. Their only language was orgies’ moaning and screaming.
Thence it came to sunset at which they reached a strange sea, extremely salted. Only stones and rocks did not float on its waters, which seemed to harbor no fish. During their stay there along that shore, little animals were hunted in the rocky surroundings. Until dawn on which they arrived at a river’s mouth that carried fresh water into the salty lake. From then on, having easy access to food, Aleph’s folks could stop wandering, thus staying there for a long time. In those surroundings, he achieved the highest male strength and beauty.
He used to fall in love with young teen girls as soon as he saw in their eyes the hot and ripe desire, also gently embracing lads when their pretty shoulders were large enough, their chests haired and their thighs brawny. These human beings, generated within horde’s females, loved him enraptured.
Several autumns before, the group’s most beautiful female had given birth to a boy who soon looked more and more like Aleph: in his face, in his hair, in his eyes, in his thirst for power. As soon as this boy’s first and strong desire came up, he fucked an enchanting female who could perhaps be the one who had given birth to himself. Facing that same sudden horny, seeing that brawny male so like him, Aleph too became aroused by such a horny teen body.
On that right riverside, close to the too-salted water, amid rocks, took place that numinous meeting: the boy, the first woman wished by him, and Aleph. All three naked, together touching and kissing one another wildly, experienced the most intense, rocky erections ever. They embraced and entangled their bodies, howling throughout that hot midsummer night.
They would have been able, as two identical males, to keep on living side by side, sharing all those gorgeous lovers. Who could distinguish between them? And for what? This would have been their fate as strong stalwart men, lovers in perpetual orgies: Aleph, a mature male, and that hot, pretty teenager. Despite being two, these would be capable of performing as only one such delightful life, forever wandering towards that mysterious land from which the sun came every morning. Something, however, quite unexpected took place. The possibility of such a strange event arose at one of those orgy nights, right at the end moments of a threesome. Perhaps because of having begotten the youngster within her own body, her desire for him suddenly became more intense. She was then able, for the first time, to differentiate between them. Thereafter, she threw against Aleph all her powerful witchery and gave him a name: “Father”.
Because of getting a name, Father, wouldn’t anymore be taken for the youngster. The entanglement of their identities, which had gifted them so many ecstatic moments, no longer existed. They still tried, amid the same rocks of that first encounter, to perform a hot threesome as before, trying to repeat by memory the same caresses, kisses, hugs, hand touches along with all the sexual stuff. Sure, there was fun and joy, but it was quite impossible to achieve the simultaneous rhythm that once had driven them to cry and yell together in unison. Perplexed, they could watch another spell of hers: she named the pleasure climax enjoyed right before with Aleph, “the Past”. The other strong orgasm just had with the teen boy, she named “the Future”. To that feeling of disturbing boredom and frustration in which the three were a little before sunrise, she named “the Present”.
Individualized beings from then on, having names and notions concerning a unidirectional time flow, “Son” and “Father”, hated each other. Therefore, Aleph expelled Son violently to join the rejected people. She followed him. “Son and Mother”, two names just created by her, repelled and unhappy, could still conceive another dimension of time: that of a life that would have been possible if the lovers’ trio had not broken up if their threesome love could still be feasible. To this fancied time dimension, absent and unreachable, despite impossible to stop thinking about it, Son and Mother called “Eternity”. The explosive, simultaneous orgasm of that trio, impossible to put in words, they named “God”.
Among the rejected, who could survive only for dreaming and fancying Aleph’s eyes, Son was soon effusively admired and wished by everybody. Mother decided to teach all her new group the witchcraft of names and times. Since the enjoyment with Father was “the Past”, their condition of rejected, “the Present”, the orgasm with Son, “the Future”, and the happiness which could have been — but never did — was “the Eternity”; the rejected group felt enabled to get away from Aleph’s eyes shine. So, they did decide one autumn afternoon when Son spoke to them about “God”, a joy, an indescribable orgasmic climax, impossible even to put in words its richest nuances, in its so sublime and harmonious threesome rhythm. Therefore, it ought to be useless trying to say anything about God’s intensity or even about the veracity of His existence. Nonetheless, while trying to do so for his folks, Son created an exquisite magical set of sounds and rhythms, for everybody’s wonder. Right then, Son was inventing music.
The rejected, a group in which more and more names were appearing — bound to all things and sensations — took the route towards the setting sun, carrying from Aleph those lustful days memories, so much as the pains of never seeing his eyes again. Never, not even through the countless generations after, those love meets in threesomes have been forgotten, nor the words Mother gave them to their feelings and sensations: Infinity, Beauty, Past, Eternity, God.

              ΩΩΩ

AFTERWORD:

In mankind's social dawn, language, identity differences, and morals had to be born, but from what? Freud's answer, in ‘Totem and Taboo,’ is based on a reactive conception of man, whose starting point is feelings of guilt building up moral rules. Here, we attempt an alternative answer based on Nietzsche's concept of the innocence of becoming.

Ursachen und Schuld im Trojanischen Krieg

Bacchanal, by Franz von Stuck, 1909

Auslöser des Trojanischen Krieges war bekanntlich die Entführung Helenas, der Frau des spartanischen Königs Menelaos, durch Paris, einen trojanischen Prinzen, der Griechenland unter dem Vorwand einer diplomatischen Mission besuchte. Schon bald suchte man nach Schuldigen für das viele Blutvergießen unter griechischen und trojanischen Jugendlichen während dieser zehn Jahre heftiger Kämpfe.
Obwohl die religiöse Version, die die alleinige Verantwortung der Göttin Aphrodite zuschreibt, weit verbreitet war, verstummten die Anschuldigungen vieler Menschen nicht, die immer wieder voller Groll versuchten, die Schuld einem Menschen zuzuschieben.
Manche meinten, Paris sei vielleicht pervers oder sexsüchtig, unfähig zur Selbstbeherrschung und missachte daher die guten Manieren, die Dankbarkeit und Respekt gegenüber Gastgebern gebieten. Als Sexwahnsinniger missbrauchte er offen Spartas Gastfreundschaft, missachtete die Vergünstigungen eines diplomatischen Besuchs und begehrte nicht nur die Frau des Königs, sondern verführte sie auch so sehr, dass er sie schließlich auf sein Schiff nach Troja brachte. Selbst wenn Helena, wie einige bezeugen, freiwillig mit ihm durchgebrannt wäre, hätte Prinz Paris sich beherrschen sollen.
Andere, die eine ganz verschiedene und besonders fazienirende Meinung vertraten, beschuldigten jedoch Menelaos, der angeblich anatomisch schlecht ausgestattet wäre, etwas diejenigen, die ihn sehr gutintimisch kanten jedoch entschieden bestritt: „Absolut nicht, er sieht da unten sogar afrikanisch aus!“

War Helenas Ehemann vieleicht ein Unterbegehrlicher, nichts weiter als ein heimlicher Schwächling geworden sein? Oder als ein zu Freizügiger, lud die Trojaner zu einer Familienorgie ein und bot seine eigene Frau ausländischen Schwänzen an? Vieleicht  nur ein weiterer zufriedener Hahnrei, der es zu spät bereute?

All diese Gerüchte wurden von den Spartanern umgehend mit großer Vehemenz und Empörung zurückgewiesen.

Konnte Helena selbst die Schuld tragen?

Causes, Culprits during the Trojan War

Bacchanal, by Franz von Stuck

As is well known, the Trojan War was sparked by the abduction of Helen, wife of the Spartan king Menelaus, by Paris, a Trojan prince visiting Greece under the pretext of a diplomatic mission. Soon people were seeking culprits for so much Greek and Trojan best youth bloodshed during those prolonged 10 years of violent fighting.
Although the religious version that attributes full responsibility to the goddess Aphrodite was widely spread, it did not silence the accusations of the many people who kept trying to resentfully blame some human beings.
Some said Paris ought to be perhaps a pervert, or a sex addict, incapable of self-control, thence disregarding the good manners which command gratitude and respect for hosts. Being a sexual maniac, he could openly abused Sparta's hospitality, trampling on the good offices of a diplomatic visit, and not only lusted after the king's wife but also seduced her to ultimately bringing her out on his ship, bound for Troy. Even if, as some testify, Helen had run away with him of her own free will, Prince Paris should have controlled himself.
Others, uttering a much opposite opinion, accused Menelaus, who they guessed to be anatomically under-endowed, despite the firm denial of those closest to him: "No way, he even looks African down there!"
Was he, then, an under-desirer, a closet wimp?
Had Menelaus been overly permissive, inviting the Trojans to a family orgy, offering his own wife to foreign dongs?
Was he just another contented cuckold who regretted it too late?
All these rumors were promptly refuted by Spartans with strong vehemence and indignation.

Alternatively, could Helen herself be blamed?

Cause e Colpe nella Guerra di Troja

Baccanale, di Franz von Stuck

Come è noto, la guerra di Troia fu innescata dal rapimento di Elena, moglie del re spartano Menelao, da parte di Paride, un principe troiano in visita in Grecia con il pretesto di una missione diplomatica. Anche allora, come sempre, ci fu chi cercò i colpevoli per tanto spargimento di sangue durante i 10 anni di violenti combattimenti.
Sebbene la versione che attribuisce la piena responsabilità di tutto alla dea Afrodite fosse ampiamente diffusa, ciò non mise a tacere le accuse di queste persone che cercano sempre di distribuire le colpe per risentimento.
Si diceva che Paride fosse forse un pervertito, o un sessuomane, incapace di autocontrollo e quindi incurante delle norme di buona educazione che impongono gratitudine e rispetto per gli ospiti. Essendo un maniaco sessuale, abusò dell'ospitalità di Sparta: calpestò i buoni uffici della visita diplomatica e non solo concupì la moglie del re, ma la sedusse e la portò via sulla sua nave, diretta a Troia. Anche se, come alcuni testimoniano, Elena fosse scappata con lui di sua spontanea volontà, Paride avrebbe potuto controllarsi.
Altri, tuttavia, accusarono Menelao, che si ipotizzava fosse anatomicamente poco dotato, sebbene i suoi familiari lo negassero fermamente: "Assolutamente no, sembra persino africano laggiù!"
Era forse un ipocrita, un fifone nascosto?
Era forse eccessivamente permissivo, invitando i Troiani a un'orgia familiare, offrendo la propria moglie a galli stranieri?
Era forse solo l'ennesimo cornuto soddisfatto che se ne pentì troppo tardi?
Voci sempre smentite, con grande veemenza e indignazione, dagli Spartani e da altri coinvolti.
Si poteva forse biasimare Elena stessa?

Continua tra qualche giorno.