Chronicles From The Future: The amazing story of Paul Amadeus Dienach

“This awareness has now offered us the consciousness of the destination of human life, which is purely Aidersian and which humans of prehistory or even the Eldere were completely unaware of since they had unilaterally turned all their attention to the economic and industrial culture of the time. Knowledge was incomplete and one-sided. There is no here and there, now and then. Reality is single and multidimensional and contains everything within it.”

I remember him saying, among other things, that the duration of this life or the happiness in it doesn’t matter as much as the pursuit of excellent experiences, the best reflections of the Samith (art, sacrifice, love). The central idea, if I understood correctly, was the rise of the idea of the High, the Divine, the Wonderful, in all their manifestations. He was trying to express in every possible way his worship of the great ideals.

“They gave value to their lives,” he said, stressing the words “they” and “value”, “regardless of whether the life of those who passed from mortality to immortality was short and full of pain. Their struggle and their sacrifice were not in vain even if what they achieved ended up disappointing them. And not so much the struggles and sacrifice per se, as what they represented in that particular living environment. In fact, the insignificant and humble ones, those who weren’t made for greatness, proved more worthy compared to those whose lives were paved with roses, by facing life’s challenges successfully against all odds. And when I say ‘successfully’ I don’t mean in terms of profit, but in terms of morals. Tangible happiness, even if we agree it exists, isn’t worth as much as confronting misery. Thus life, down here, was earned not by those who were happy and fortunate, but by those who kept a proper moral attitude in the face of challenges as well as joys.”

He couldn’t stress more that happiness only exists in the form of “potential”, which as I found out was a special Aidersian term. I also learned that Lain had lost his only child if that says anything about him…

Another thing he said that struck me was that the inner need for affection and good deeds was capable of giving meaning and value to the life of even the most isolated person, the most underprivileged and alone. Thus, from an early age—and he emphasised this part as a recommendation to his students”—we need to be able to distinguish appearances from the essence of things. He then underlined the need for the modern, enlightened person to fight against the instinct to attain easy happiness and a long life because without the corresponding intensity and high level of spirituality, there can exist neither happiness nor true longevity.

Finally, about life in this environment he said that it is transient and temporary and that’s the reason why it’s so short and of low quality. The moral and spiritual individuality comes here to live a painful adventure, full of frustrations, a dramatic experience of living in foreign lands, dominated by a constant, painful feeling of absence from its true home; a feeling of nostalgia, thirst and lack of fulfilment.

ARTISTIC CREATION: ARTISTS OR PROPHETS?19-II

Yesterday we reopened the subject of culture and artistic creation no longer being considered as a mere projection of the human spirit in the outside world. He claims that everything that has been carried out throughout the entire human history in the fields of culture and art does not fall into the category of creation but into that of revelation—a partial one for that matter—a revelation of amazing things, which, however, were “pre-existent”, unrelated, that is, to the appearance of man on Earth.

And deep down, he said, everyone preached the same; Plato and Christ, Praxiteles, Da Vinci, Michelangelo, Goethe, Wagner, Einstein and Henry Durant, Agni and Menestrem, Valmandel and Larsen. Except that everyone expressed it in their own language; some with teachings, some with tables, others with sculptures, lyrics or discoveries. They were all prophets without knowing it and they had expressed, though timidly and incompletely, some of the truest, most divine meanings and purposes of this life and of the world in general.

The moments experienced by a cultivated art lover, a sensitive receiver that is, before a great work of visual art, have much in common with the corresponding hours of prayer or reverie of a religious man or a philosopher or with the moments of a poet’s inspiration. It is the same “intuition of the glimmer of the Samith” revealing itself in many different ways and forms to the capable and worthy receiver; it is the same “feeling of liberation” from the confines of mundane living, the cruel fate of life.