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

Dienach considers even the distinction between physics and metaphysics entirely human. It is the sensory perception of this particular biological species and its finite cognitive potential that limit them. We no longer live, he says, in the times of Aristoteles, Descartes or Kant, the times of worshipping human intellect and reason, as if these were something unattainable, unique and incomparable. The distinction human intellect has made between physics and metaphysics are subjective (for humans), but not objective. It is impossible, he says, to perceive how much reality (a reality of incredible grandeur and superb beauty), how much ontological validity may underlie all that we have become used to calling “spiritual worlds” a long time ago. The correct definition of this term is, according to Dienach, neither that which has no real ontological substance nor that which only exists in our spirit, but that whose objective existence and nature human-receivers lack the ability to perceive.

For thousands of years we believed humans to be the only species of living beings to have a higher spiritual life, inner cultivation, inner culture and a free spiritual personality. This erroneous conception of our uniqueness is, according to Dienach, the main reason we consider human cognitive abilities such as intellect and reason so satisfactory—almost infallible according to intellectuals and positivists. He says that this is the main reason we consider the human mind to be omniscient and rationalism to be absolutely valid and we say that if something truly exists, then it is impossible for our intellect not to perceive it.

The level man occupies among myriads of species of intellectual and rational beings is, Dienach says, quite superior. However, man is not the Crown of Creation unless, of course, we limit ourselves to the spiritual and intellectual life of our planet. All humanistic tradition, religious faith, the Greco-Roman spirit and Renaissance had, our author says, passed down to our Western Civilization the unshakable conviction that man is the spiritual centre of the universe. Our whole thinking is egocentric, anthropomorphic and geocentric. Myriads of different biological species are higher than our level and myriads of others are lower. In fact, the utterance “the heavens declare the glory of God” has, he says, meaning and content incomparably broader and higher than the one intended by those expressing it and generally by what people thought at those times. Positivists, intellectuals, empiricists, rationalists and critical philosophers are all mistaken, he says, in considering human perception sensors of imperfect and finite potential to be infallible. They are also wrong to hold that nothing exists apart from what is given and tested by the intellect, rationality and experience. A higher, truly higher, view of the world and life is not feasible, Dienach writes, as long as we continue to look at things exclusively from the human point of view, our own perspective and in light of our own mental capacity.

Another point worth noting in Dienach’s writings is his belief (he saw

, he says, and knows) that the cognitive abilities of many other biological species provide an equally subjective image for all that exists—though much more perfect and complete than ours—even if these species are on a higher level than us in the scale of the myriads of species of rational beings. The finite element, he says, is inherent to the inevitable fate of organic matter, no matter how endowed the latter is with the divine spark beyond certain stages of its spiritual development and biological evolution. When the spirit comes to embrace matter, you cannot, he says, ever find perfection. There is no perfection in any of those creatures that are superior to us, in any of their functions corresponding to what we are used to calling ‘mind’, ‘reason’ and psychic-intellectual functions. They are also burdened by the fate of understanding only the apparent facets of reality, he says. In other words, they also have their own worldview, which they supposedly consider real due to their limited ability of ontological perception; in the same way, we have our own physical-scientific worldview, which we owe to Copernicus, Kepler, Newton, Einstein, Max Planck, Werner Heisenberg and the rest of our wise personages.