This comment has been removed due to its violation of our Terms and Conditions regarding spamming.

Hello My Dear,
How are you? hope you are fine? Well, I don't know how to start... well, am Miss Mercy Duga, I am single and never been married. Am interested in finding the right man that I will spend the rest of my life with and who is equally interested in finding the right woman of his heart.
l find your profile here on (zorpia) and became interested in you. if you are interested and serious in finding the right woman of your heart, contact me directly with this email so that I will give you my picture:
Here is my email address(mercy.duga@hotmail.com)
(Remember the distance and color even age, does not matter, but love is the most important thing in creating a good and happy home l believe that we can start from here. waiting for your email to my mailbox above.
(mercy.duga@hotmail.com)
Thanks, and God bless you,
Miss Mercy

Hello dear,
my name is goodness ebue
i came across your profile which i find interest on it i decide
to say hello,you can reply me through this email address (goodnessebue1985@hotmail.fr)

Ciao.
Il mio nome è successo Miss, ho visto il tuo profilo e oggi è diventato intrested in
si, mi piacerebbe anche sapere di più, e voglio di inviare una e-mail al mio
indirizzo e-mail in modo che io vi darò le mie foto per farvi sapere che io am.Here è il mio
indirizzo e-mail (successwilliams81@yahoo.com)
Io credo che possiamo passare da i here.because hanno molto da dire. Io sono
aspettando la tua mail al mio indirizzo email address.yours successo

Hello.
My name is Miss success ,i saw your profile today and became intrested in
you,i will also like to know you more,and i want you to send an email to my
email address so that i will give you my pictures for you to know whom i am.Here is my
email address(successwilliams81@yahoo.com)
i believe we can move from here.because i have a lot to tell you. I am
waiting for your mail to my Email address.yours success

gabriellasankara@yahoo.com

ciao cari,
Iam un facile e piacevole andare in cerca ragazza, con un grande senso di honuor, la cui passione è quella di incontrarsi con un uomo dello stesso attributo e intergerity per una relazione di lungo termine.
Se pensate che l'uomo si sono cercando, vi preghiamo di rimanere in contatto con me inviando una e-mail a questo indirizzo (gabriellasankara@yahoo.com) in modo che posso dirvi di più su myslef e condividere con voi le mie foto.
mantenersi in forma, come sono in attesa per la risposta .....
Sono perdere Gabriella

ontologia della poiesis di g.p. di monderose maggia che cos'è che dà magia al giorno? che cos'è che dà magia al tempo? che cos'è che dà magia ai sogni? che cos'è che dà magia all'universo? che cos'è che dà magia alla notte? che cos'è che dà magia alle stelle? che cos'è che dà magia ai suoi occhi? che cos'è che dà magia? magia? maggio? maggia? che cos'è che dà magia a maggio? che cos'è che dà magia al mito? che cos'è che dà magia al silenzio? che cos'è che dà magia all'anima? l'essere? l'interessere? l'interesserci....essere assentemente presente essere presentemente assente....essere nella magia dell'essere, essere la magia dell'essere, essere magia in essere....?

history of the myth is the history of the places of the myth, the history mitika
of the myth is the history of the Being mitiko, 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 the epokè mythical. The history of the myth
is the history of the glade of the Being, of the diradato Being, clears, free of
Being in the abyss mitiko, without null, nothing, aim, sunset, eclisse. 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

Blade_Runner_S_Young1.mpg
sean m. young 1945 KB gpdimonderose

essere per la salvezza dell’essere significa essere per la salvezza dell’arte? E l’opera d’arte aiuterà l’essere a salvarsi? Mah… solo l’opera d’arte ci può salvare? E solo l’arte salverà l’essere o il mito ontoteologico della salvezza della mondità? Solo l’arte ci potrà salvare? Solo il mito dell’opera d’arte può salvare il mito delle muse della poiesis o dell’ontopoiesis? Ma l’arte è anche la salvezza del musagete, quale essere divinità che si dà all’arte o dà all’arte la fondatezza del mito? O che disvela con l’arte l’ontologia ontopoietica dell’opera dell’esser-arte-nella mondità come nella mondanità, o esser-arte-per-la-morte dell’arte…  Già nelle origini della ermeneutica poetica la mimesis disvela la fondatezza della physis: aldilà della classicità simulativa, imitativa, clonante, tautologica, la mimesis quale apprensività attraverso lo sguardo, cattura con la vista, con gli occhi l’esser!
e che si disvela nella sua physis. E’ l’esserci che com-prende contemplando l’eventuarsi della physis dell’essere, della natura dell’essere, dell’essere-nella-mondità. E’ la mimesis del disvelarsi dell’essere poetante…o l’ontologia dell’icona della physis quale ontologia dell’ikona dell’essere nel mondo. O l’ontologia della temporalità della physis che si disvela nel mondo quale spazialità immaginaria nella radura immaginaria ove s’eventua quale opera d’arte immaginaria… anzi l’ontologia fluttuante dell’essenza dell’essere poetante dà senso e dà alla luce la physis, non la imita o la modella o la ricorda, la divela quand’era abbandonata nell’oblio dalla fuga precipitosa degli dei epistemici, mitici, tecnici, ontoteologici quali il deus ex machina, la macchina poetica aristotelica. E’ indispensabile intraprendere gli studi e le ricerche dell’ontologia dell’opera d’arte, giacchè nel nuovo millennio tutte le configurazioni del sapere epistemico, ma anche le ontologie !
ermeneutiche, hanno evidenziato i propri confini aldiqua dell’essere-o
pera-d’arte, per concentrarsi solo sull’ontica, sulle entità narrate o sulle superentità ontoteologiche. L’epistemica dell’opera d’arte si è confinata nella sua ortogonalità calcolante, l’interpretanza ermeneutica ed intenzionale non si cura di offrire una fondatezza né alla nuova epistemica, né alla matesis virtuale, né alla physis immaginaria, né alla temporalità ontologica, men che mai dà fondamenta stabili alla struttura ontologica dell’opera d’arte. Solo il pensiero della disvelatezza resiste, o persiste nella sua re-esistenza, sostenuto dalla sua struttura ontologica fondata sull’essenza dell’essere-opera-d’arte-nel-mondo-per-la-morte. Ma la sua origine, o originalità o singolarità, non dispiega la sua pregnanza oltre la soglia del pensiero poetante che contempla poeticamente l’opera d’arte o la interpreta infinitamente nella temporalità kairos-logica più tosto che cronologica. Per raggiungere anche i sentieri interrotti della physis poetante dell’opera d’arte e !
quindi anche la fondatezza non tecnica della teknè, o il fondamento non epistemico dell’epistemica, la physis dell’opera d’arte si dovrà eventuare nella struttura ontologica dell’essere animati, aldilà dall’essere solo opera inanimata, per gettare le fondamenta nella radura, nel vuoto quantico epistemico, della topologia fluttuante dell’essere opera d’arte che si dà alla mondità per inter-essere o inter-esserci opera d’arte dell’essere animato che getta quale icona dell’essere-nel-mondo-della-morte-dell’arte. Può l’ontolgia dell’opera d’arte raccogliere gli eventi gettati nel sentiero dell’essere ed intraprendere la biforcazione dell’oltre che conduce alla radura, alla spazialità topologica sgombra dalle temporalità epistemiche o anche ermeneutiche, per approdare alla libera luce senza fondo, senza fondale, senza fondamenti epistemici, senza grund ma solo ab-grund, abissi ove l’evento dell’ikona poetante dell’essere possa abitare poeticamente quale opera d’arte dell’!
essere-poetante? E’ inevitabile intraprendere perciò il sentiero in
terrotto dell’ontologia dell’opera d’arte la quale ci porterà all’ascolto dell’intermittenza dell’essere-poetante-poeticamente-opera-d’arte-nel-corso-della-temporalità-immaginaria, ma anche delle temporalità kairoslogiche o kronoslogiche che si disvelano nella radura illuminante del kaosmos o nel campo morfogenico della physis dell’interessere o dell’interesserci animato dell’opera d’arte. Il sentiero, il meta-odos, il metodo, il seynweg che condurrà l’ontologia dell’opera d’arte verso la radura, sgombra, libera dalle scorie della volontà di potenza come opera dell’arte o della tecnè dell’imperativo categorico dell’epistemica tecnica vittima del pensiero calcolante, clonante, simulante, imitante, mimetico, quale mimesis dell’arte; ma anche oltre la classica decostruzione ermeneutica dell’ontologia storica privilegiante l’essere inanimato dell’arte o il superente ontoteologico, per abitare il vuoto ontologico là ove la seinpoiesis, l’ontopoiesis, possa disvelare la sublimità!
dell’interessere o interesserci opera d’arte dal classico alla temporalità virtuale. La ricerca filosofica della nuova ontologia dell’opera d’arte avrà quale priorità la libertà dell’essere poetante nella mondità e nella physis poetante: in qualità d’essere libertà poetante dell’interessere o dell’interesserci nell’opera d’arte nel corso del tempo. E’ ineludibile nella nuova epoche del nuovo millennio intraprendere il sentiero interrotto, la seinweg che ci conduce all’ascolto dell’intermittenza poetante dell’opera d’arte nel suo eventuarsi quale ikona dell’interessere o interagenza dell’interesserci dell’ontopoiesis o della seinpoiesis. Gli eventi intermittenti dell’ontopoiesis dell’opera d’arte si gettano nel campo morfogenico e nella radura ontologica per sgombrare prioritariamente le scorie e lasciare libertà di campo topologico all’evento dell’ikona dell’essere quale opera dell’arte dell’interessere o dell’interesserci abitante poeticamente la physis, la natura, d!
ell’opera d’arte. Senza la libertà dell’essere opera d’arte quale libe
rtà dell’essere nell’essere in physis poetante l’interessere non può abitare poeticamente la physis dell’opera d’arte, la natura ontologica, la struttura ontologica dell’arte. L’intermittenza dell’interagenza dell’interessere o interesserci assentemente presente o presentemente assente, nell’ontologia classica o poetante, abitò già nell’origine la tecnè o meglio nell’ontologia della tecnè ovvero nell’ontologia dell’opera d’arte. Quale opera d’arte prima dell’event....

ONTOLOGy of the MYTH The myth is
essentially a place, a topology of the myth of the abyss, the
fondatezza, aldilà:la the history of the myth is the history of the
places of the myth, the history mitika of the myth is the history of
the Being mitiko, 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 the epokè mythical. The history of the myth is the
history of the glade of the Being, of the diradato Being, clears, free
of Being in the abyss mitiko, without null, nothing, aim, sunset,
eclisse. 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 libertà: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 ontovarietà
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 epochè 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 singolarità of the imaginary time, giacchè 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 mondità,
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": giacchè lì 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
ontovarietà 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 mondità 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 mondità 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 sacralità: 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 ontovarietà 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 epochè of the history of Are to us, but also
will of categorical imperative hegemonic infuence in the metaphysics,
ermeneutica, poetica, aesthetic, epistemè, 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 ortogonalità 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. Giacchè 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 singolarità 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 mondanità. 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, koinè,
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 singolarità 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 mondanità, 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 alterità 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
metastabilità of the Kaos, perspective horizon of it are animated that
it gives sense to It are to us, to the vivenza, the creation, the
mondità, 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 metastabilità that destroys the Kaos, the null
one, the nothing oltrechè 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
mondità. The history of "mithos" is the history is mitika of the
metastabilità 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 metastabilità 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 intervarietà of the Topology of the Being which
metamorfico field that gives ortogonalità 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 metastabilità that s' eventua in the paths of the abyss.
The history of "mithos" is the history of the sacred field, which
intervarietà of the topology of the animated being. The sacred field
is the metastabilità, 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 ortogonalità
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 intervarietà
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
singolarità 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
matastabilità, 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 metastabilità, 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 mondità, never can be
subject, giacchè its fondatezza disvela always from the metastabilità
of the abyss, the invisibile, the inexpressibile one, the inaudito one,
the afterlife that are introduced of forehead, encounter to the
mondanità, 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, giacchè 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 alterità, 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 metastabilità 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, intervarietà
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 intervarietà 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
mondità 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. Lì the resonance of the Being that
meets to us, gives sense to the Teontologia, which alterità 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 metastabilità 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, giacchè
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 eventuerà 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 Psychè or the Physis or the koinè, 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 trivarietà 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.là.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