• Intuition concerns mere thatness
(haecceity, e.g. that X is) and not whatness
(quiddity e.g. what X is).
• Mysticism concerns attention to – encounters with – ineffable / sublime thatness
The concept 'of the fundamental reality underlying our own existence' is ... — Jack Cummins
(e.g. realer reality, reality behind / beneath / beyond reality, etc).
Are waves on the surface of the ocean any less the ocean than the deepest extent of the ocean?
Is this a difference in kind or just a difference in degree?
Is the horizon any less "fundamental" than the ground beneath us or sky above? If so, tell me how so.
Like ocean waves, life paths are existents
– ripples of reality, no?
To say something is "hidden" says something about us and nothing much about the so-called "hidden" X. "Perennial wisdom?" – or rather just developmental, vestigial biases / naïvetes at work with "ancient sages & mystics" like
• change blindness
• confirmation bias
• cognitive dissonce
• status quo bias
etc ... which they had intuitively
guessimated have distorted perceptions-conceptions of nature? :chin:
Philosophers have always speculated on the causes and extent of these perceptual-conceptual distortions, and mostly compounded them with additional, extravagantly speculative projections which, in some notable cases, they've developed proto-psychological conjectures to account for "seeing things as we are" instead of "seeing things as things themselves are" (e.g. Democritus' "atomic combinations", Plato's "shadows in the cave", Descartes' "secondary qualities", Spinoza's "modes" (natura naturata), Kant's "phenomena", etc).
gnosis, "fundamental"( or "hidden") "reality" ...
How the “True World” Finally Became a Fable. The History of an Error
1. The true world — attainable for the sage, the pious, the virtuous man; he lives in it, he is it.
(The oldest form of the idea, relatively sensible, simple, and persuasive. A circumlocution for the sentence, “I, Plato, am the truth.”)
2. The true world — unattainable for now, but promised for the sage, the pious, the virtuous man (“for the sinner who repents”).
(Progress of the idea: it becomes more subtle, insidious, incomprehensible — it becomes female, it becomes Christian. )
3. The true world — unattainable, indemonstrable, unpromisable; but the very thought of it — a consolation, an obligation, an imperative.
(At bottom, the old sun, but seen through mist and skepticism. The idea has become elusive, pale, Nordic, Königsbergian.)
4. The true world — unattainable? At any rate, unattained. And being unattained, also unknown. Consequently, not consoling, redeeming, or obligating: how could something unknown obligate us?
(Gray morning. The first yawn of reason. The cockcrow of positivism.)
5.The “true” world — an idea which is no longer good for anything, not even obligating — an idea which has become useless and superfluous — consequently, a refuted idea: let us abolish it!
(Bright day; breakfast; return of bon sens and cheerfulness; Plato’s embarrassed blush; pandemonium of all free spirits.)
6. The true world — we have abolished. What world has remained? The apparent one perhaps? But no! With the true world we have also abolished the apparent one.
(Noon; moment of the briefest shadow; end of the longest error; high point of humanity; INCIPIT ZARATHUSTRA.) — Twilight of the Idols