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

The most wondrous thing he writes about is that actual Being exists, the deeper essence of Being, that is, the objective and no longer the apparent reality. This Being exists beyond the thousands of subjective images in the field of ontology and generally in the sphere of knowledge and beyond all kinds of perceptions, which vary incredibly on those myriads of inhabited spheres and in the incredible breadth of time periods spanning millions of centuries. They vary, he says, depending on the level of the species of logical beings and even on the particular stage of their biological and spiritual development along with the various developmental stages of their psychic-spiritual functions. Human language cannot express this inconceivably large ontological reality, of course. Dienach, however, employs a term: the Samith. He actually believes that this term is not conventional, but it is a specific word of a peculiar language of the wise of those distant future times he discusses.

Let us suppose that one of the superior species of rational living beings somewhere in cosmic space could ever grasp the entire true nature of this objective ontological reality, its essence, its structure, its entire ontological content. Then, he says, we would immediately solve all the big and unknown problems of the world, a small part of which constitutes, also here on our Earth, an objective of our metaphysical pain, an object, that is, of unbearable spiritual thirst, of irresistible nostalgia of spirit and soul. These problems are the natural universe in its objective nature, the existence of God, the beginning and the end of beings, the deep mystery of life and its purpose, all sorts of teleological opinions, eternity and infinity. Moreover, the thousands of questions in metaphysics, the origins and the destination of people as well as their place in the entirety of Being, everything we hopelessly strive to understand, everything inconceivable but existing, of ontological substance, no matter how much it eludes the abilities of human intellect and the perception sensors of rationalism.

Dienach believes that it is feasible for superior living beings to have knowledge, not of the Samith’s

essence, of course, which is impossible, but at least of its evident existence. He even says this could be feasible by people, though in the very distant future, upon long-lasting self-cultivation of the psychic-spiritual abilities of our species and an evolutionary course of a more moral nature.

This knowledge of Samith’

s existence would suffice, according to Dienach, to put an end to man’s metaphysical angst and save the human spirit from the eternal fate of pain and doubt. Despite its inaccessible essence, the all-so-clear knowledge of the existence of that large ontological reality, which objectively exists, could not come to the chosen ones among us, to those whom fate would have given the divine grace of actually witnessing its existence. It could not come but in connection with that meaning of incredible and inconceivable grandeur and with the feeling of hyper- cosmic beauty it encompasses.

“Do not take these last words with their human meaning,” Dienach writes in some footnotes. “Alas,” he says, “upon hearing the word ‘grandeur’, we think of space, of range. The same applies for hyper-cosmic beauty, which is something beyond the limits of human psychic tolerance to great aesthetic joy and superb spiritual happiness and besides, something entirely inaccessible to the poor and finite perception potential of human aesthetic consciousness. Maybe, however, it is an unintentional foretelling. Maybe it is a distant reflection of it, which had once feebly shone in Goethe’s or Beethoven’s dreams and in those of other masters of artistic creation and philosophical thinking during the heyday of the European civilisation.

I recall Dienach writing somewhere else in his manuscripts, which were later lost, about Kant’s distinction between the beautiful (for example, in the great and immortal works of artistic creation and the perception of beauty by the cultivated lover of the arts) and the sublime (for example, at the sight of the starry dome and at the perception of the sublime by the sensitive religious person of advanced inner cultivation and rich spiritual culture). I also recall Dienach writing further down about Kant’s observation that the former causes deep aesthetic stirring while the latter brings about a sense of wonder and profound religiousness as well as a feeling of awe and veneration.