THE ALTAR
THE IDEA ARGUMENTATION ABOUT THE SETTING UP OF
THE TEMPLE TO THE UNKNOWN GOD IN ATHENS

1

Some time ago we could read in the magazine Der Spiegel an interview with Hans Munch, the bacteriologist and the former SS doctor in the concentration camp Auschwitz. There dr. Munch had friendly relations with the so called angel of death, dr. Mengele and was his close collaborator. After the concentration camp liberation Munch fell into the Russian hands and ran away from the gallows, because some men in the concentration camp took his side, saying that he saved them from death, it prevailed also the opinion that he hadn't been a sadist and that he had been relatively correct in comparison with the other hangmen. That man, who is for sure indirectly guilty for the death of a great number of people that were brought by the railway transport to that vernichtung Lager found himself among the Auschwitz murderers simply for that reason he was looking on life merely as on an empty, to the biological laws subordered phenomenon which finishes with the unavoidable and the finite nought. For him life looses within the protection of that absoluty every value - it can be treated - for it has no sense - by desire and that is in accordance with his answer on the question, what Auschwitz means to him. »Nothing«, Munch concludes the problem.

2

On the first sight seems the upper statement about the life and man like the sack of shit doubtless and it concerns the base of the existence itself. But - when we testify out loyalty to the institute of the Devil's advocate, we will immediately say: We have no, just no proof, that the statement about death as a destroyment of the definite biological unit, which is followed by the definite nought, without a hold is real, as a whole valid and sure. If we say, that the single living being always decays at the end into the anorganic compounds and it is as a biolgical unit, as a single individuum changed into nought, we will however have to admit, that such a realization leans on the definite suppositions, which are formed by empirical realizing principle, this is a principle, which is convincing us about the sequence authenticity of the same sensual data, their constant repetition and their formalisation.

But – who can unconditionally assure us, that right the experiential principle is that, which shows us the pure truth and only the truth, which destines us in suchness and only suchness of the world. Nobody. That the life ends with a nought, is therefore only the empiric realization, but for which we have no verification, that it is the only one, the only one real and the only one sure. Yes, right that,what demands from us the extreme, pure, unpitiful,uncompromised truth criterion, says, that the thing is far from that what is comprehended by the common sense and natural science for something self-comprehensive.

3

For that reason, dear friends, we will search for truth right in the opposition of such unreflectedly accepted conviction, we will search for it in that, what this conviction sets on a lie. That is first of all the consciousness that in reality there is no proof of it, that the verification base of the real realization is the infinite difference from the upper conception, its Nought.

4

The real truth demands the radical finiteness, the deadly seriousness and extremity - it begins there, where all ends. The empiry does not give that for sure. Therefore we shall go further. We claim that for nothing in this world we have no right proof, that it is immposible to lean on something realy firm. Even on the verification itself. We claim, that the only criterion and the base of the Truth, on which bases the whole universum, is right a kind of the total Outside of all wordly, existencially, comprehensive, sensual.

5

Yes, dear listeners, our doctrine in a certain way agrees with the following theorem of logician Kurt Godl. According to this theorem, each consistent formalized theory (Godl refers to the arithmetic axiomatic) is incomplete, that means that the language, which bases the sentences non- contradiction of this theory and according to that this is consistent, is in the same theory unprovable. Thus in no formalized theory we cannot in a definite way prove the sentence, which grounds the non-contradiction of this theory. To suceed in it, we must displace ourselves on the higher level. But we wouldn't reach anything : also the non-contradiction of this higher level would remain unprovable. So the logic has proven, that within its frames are things, which cannot be proved by logic. Consistence is thus possible not earlier than outside of the consistence itself. The contradiction is namely eternal. The absolute consistence, this is the real Outside, is right in that, that the everlasting antinomy is in action. Only this talks about that, which holds in hands even nothing. About that perfect Non-exsistent/ Non and Over-being. For that reason: the jump over from that eternal paradox out, is only the right Outside alone.

5a

(Therefore the doctrine which is basing our philosophical belief, is the doctrine about »something« beyond the extreme, the complete, the consistent, as also the contingent or even the null concept of the World. )

6

But what thinking give us justification, that we can speak like that? What Institution give us right and cause to speak about this absurd, insane Matter? My dear ones, Non-thing, God, yes, only this non-existing God itself. Therefore let/s start with the central topic of our discourse, which give us basis for the final goal of my appearance here in Athens.

7

The sentence goes as it follows: We consider God as something - here we should be unmerciful -, which stands beyond Nothing and Being. Yes, even Being, and Nothing is after Him. He is before it, but not in a sense of Being. Everything is inside, under or above Him. For Him we cannot say whether things are or not. So, the word »something« is stupid to denote Him, therefore if we say He is beyond everything, each statement about Him, each knowledge about Him, is antinomical. But right this paradox expresses the highest state of His truth, the truth, which transcends all. Because infinitely more of this, that Earth is round, is God God. Neither any fact of experience, nor any science can give us anything more truthful than this, that God is God. This is an extreme, radical term; more accurately, Non-term in Non-world with No-life and Non-logic. So, when we speak about Him and when we try to know something about Him, we know nothing. If God is God, He is absolute unrecognisible Matter, He is Unknown God.

8

Yes, my friends. Thinking at this matter can not more and further. For the last and the ultimate is standing right at the opposite end of that, to that we have come the furthest. This last is right the opposition of that extremely of ours. The truth and the ultimate are coming from there, that is completely at the opposite end from that, that we have all the time started from. Therefore our contact with God, with this Undetermination, is only in the consciousness of the infinity. But where can we materialize this consciousness, for only finite things are at our disposal? Where God as Un-god is real? The consciousness of infinity is meeting our being in the state of its ecstatic attitude, in the state of its negation. This ecstatic attitude, which connects us with the Non-determined, is achived in the state of love, in state of philosophical term of enjoyment. Both concepts are structured as something, which transcends pure self, pure identitiy in its finality. They transcend, what we consider as the powers of the existing World, its natural state of being, its language, its truth.

9

The enjoyment, of what we speak, the ultimate state of it, has nothing in common, what exists, what we can conceptualize, it is not a biological cathegory. It is pure Nule. But the most Real is this Nule, which encompasses the All. God gave us his presence in the state of love and enjoyment, which come from Out of that All and go beyond All. Our comprehension of enjoyment is the notion, the psychical, existential state of it is our consciousness of good, which could be - for human is to short for it - a lethal element of life. This negation is evil only as the manifestation of the Absolute, the final state of the enjoyment. And interesting, here at this point we could agree with former mentioned dr. Munch who talks about a man as a nought, decomposable, dung being. Yes, he is really nothing in comparison with God, but just for that reason he has all being in that outside - null transcendence, for which Muench says that it is rubbish.

10

Dear listeners, present discours, the discours of infinitiveness talks about another world, of the world, which ceases our one, which seems to us the only one, the last one, and it is in its very essence radically tragical. But in this Nothingness of our God tragical doesn/t exist. In Him nothing exists, and this is good. God is above all possible evil, better said, He proves Himself so, that He is able to endure in the worst possible Evil. And here we are at our topics. At the topics, where oversacred and transcendent Forces meet with us, with our world, with our planetary mess. That means, this is also our meeting with them. So:

11

If the present historical time defines the globalisation of the political, social and economic categories and factors with all their evilness and hopelesness, however right such structuration of the planet happening actuates the consciousness about the two border topics: 1.about the world base, the cause of globalisation and 2. about its surplus moment, thus the moment, which is however dictated by the universality logic itself, namely about the moment of the wider cosmological, metaphysical and eshatological dimensions. Such conception of the definite element from the class of the substatial agenses of the modern history brutally fires the demand of creation of the definite re-sewing point, in which will identitically thicken all the symbol validity, assurance and value of this integral, world totality, cosmical and transcendental manifesting embodiement. Under the concept of this symbolic identitiy embodiement we think about the physical construction of The Temple to the Unknown God. We think about spirit ground redefinition of our civilisational code. We think that such conception of the Thing can bring into the present planet structuration of the daily politics, economic processes and nihilistic trends the higher element of the Norm, sense, extatic attitude.

12

The first temple to the Unknown God was here in Athens. Where do we know this from? The idea of the Temple has its initial impulse in the Bible Apostole works, at the place where St. Paul's stay in your town is described. Here St. Paul had on the rock of Areopag, the Athens Supreme Court of Justice under Akropolis, his famous speech to the philosophers about the unknown God. The Apostole works say so: »Then Paul stepped in the middle of Areopag and began to speak: "The Athens men! By all I see, you are very religious. I was walking through your capital town and visited the holy objects. By that I noticed also the altar with the inscription To the unknown God. What you honour, not to know, I am announcing you...". The importance of this Paul's speech is enormous. In it is for the first time set and reflected the fusion of the most extreme work of the Greek philosophical thought and religion with the Christian religious doctrine and its logic is released: The Absolute is set up in the field of the final planet worldiness, its materiality. Here we have to do with the God of all gods, with the God as a cross-section of all godly and worldly, with the global God, thus even with the ateists God, for also its negation is already in Him himself and in whom all the religions are one and the whole world is one. And the liberating attitude of all the humanity is in His sight.

13

If we said that the first altar to such God had been set up here, in Athens, are the duty and the main aim of our project that we at the Department of Pure and Practical Philosopy at NSK that point of the re-sewing of the world physics and methaphysics, that small altar which presents the crucial turnover in the thought about the Absolute and symbolically embraces the globe, return it into the consciousness of the planet community and bring it back to the Greeks, to Athens at the time of their Olympiad. Like a gift of something what was once theirs, but is of all now. But it is of all now in its world ethical orientation.

14

This Olympiad will take place in Athens. Right in connection with this city and its linking with our project also this must be said: Paul's speech to the people of Athens and their altare to the Unknown God represent one of the »corner stone« of the most radical directions in the philosophy of religion or in the theology itself. It concerns so called direction of the apophatical, negative theology and mystic philosophy which roots go back to Platon, but this mental orientation reaches one of its »absolute phases« in the most mysterious person of the European philosophy, in the name of Pseudo Dionisius Areopagites. What do we mention this? Among the audience who was listening to the Paul's speech was also the Athenian judge Dionizij. He accepted the Christian religion, he became the first Athenian bishop and as a St. Dionizij also the protector of Athens. In the philosophy exists thus the eternal enygma, if it isn't right that Paul's scolar the author maybe of the most extreme theory about the Absolute. Brothers and sisters, our project, which demands the building of white marble, is also at this point referentially binds to Athens.