Monday, October 26, 2015
Affirming Plato in art, but redefining Godhood
I can affirm, as Plato did, an art that
contains hymns to the Gods, and an art in praise of good men, but contrary to Plato, life evolves to
Godhood in the material and supermaterial world. I also agree that
the sacred in art should instruct but also delight, as Plato
suggested, avoiding boring didactic art. The big difference with
Plato here comes in defining Godhood as material and supermaterial,
as that which we evolve to become in the material world.
This means that the abstract beauty of
Plato, the Idea, is not the highest beauty but is only a secondary
definition of the most beautiful material object, or supermaterial
objects of Godhood at the zenith of evolution. As in Plato, Godhood remains the
point of reference for absolute beauty, and for goodness, but it is
not the non-material “beauty” of Plato. The Great Spiritual Blockade to real beauty and real Godhood is this way unblocked in
art, as well as in philosophy and religion.
Plato says only once in his writings
(according to Whitney Oates) that God creates the sacred Ideas, but in
the rest of Plato he says life is the creation of the Demiurge, which
is right in line with the esoteric understanding in traditional
religion which rejects materialism by following the Inward Path and not the Outward Path to Godhood. To them God is not material or supermaterial but
non-material---God is a sacred Idea or Word, or a so-called
non-material blissful symbolic experience.
The realistic idealism of the ancient
Greek sculptures of Gods and Goddesses, seen as the highest in human
beauty, was on the right evolutionary artistic track toward the
evolutionary realism and beauty we now can affirm, as we all evolve toward
Godhood in the real and natural world.
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