Thus, if everything that exists is a possibility of determinate creation—one that exists and is expressed because it became determination—and if that becoming creates the meaning of existence, how can disenchantment be possible as transgression and awareness of the new? Disenchantment is the expression of an internal and integral crisis of the individual. This crisis consists in the longing for what is higher, from which the determination of meaning of everything that exists is questioned.
An internal crisis consists in intuiting and understanding that everything can be different. Disenchantment, as an internal crisis, implies the desire for transgression and the destruction of everything that exists. Determinate meanings are transgressed; the system of signification in which those meanings are possible is destroyed. It is the opening of awareness toward what is higher.
Everything that exists is expressed and unfolds within a determinate creation of meaning. The real is only possible within a complex system of signification. The awareness of individuality is implicit in existence as impulse and intensity of all forces. Without an integral system of meaningful senses, awareness cannot exist; yet it is this very awareness that configures, transgresses, and destroys the system so that a higher awareness as individuality becomes possible.
Without meaning, there is no existence; but without transgression, there is no awareness.
At the core of every fundamental disenchantment lies the inner longing for awareness of what is higher. There is no disenchantment without that longing. The complexity lies in the fact that the higher is the impossible that must be created, and that it is the immanent cause of the internal process of the creation of self-awareness.
Disenchantment is a fundamental crisis of existence in which awareness opens toward the absolute creation of what is higher.
So, what is a philosophy of disenchantment? It is the creation of a higher system of meaning through which the integral system of determined meanings is broken. It is the creation of a new, open, and becoming system. It is the affirmation of the internal crisis of all systems of existence in the power of transgression.
The higher function of disenchantment consists in unfolding a force of transgression from which the creation of self-awareness as individuality becomes possible.
Disenchantment is a conscious way of assuming existence as a continuous and dynamic process of creating the new and the higher. It is an integral exercise in renewing the forces that constitute reality. It is a fundamental existential crisis that prevents the fixation and determination of meaningful senses. Disenchantment propels forces upward because it creates and renews their intensity. It is existence becoming as crisis, and crisis as the foundation of existence.
The awareness that disenchantment opens is an affirmation of philosophy as existential becoming, because the implicit longing of all transgression is the creation of the new and the higher. Disenchantment is an intensification of the individual’s existence, in which their distinct dignity is affirmed.
Disenchantment as philosophizing consists in assuming individual existence as a continuous and infinite process of self-creation as an unrepeatable singularity. What matters is to assume existence as a becoming that creates higher meanings.
Disenchantment as an internal crisis is the affirmation of a transformation of awareness. It is a creative exercise of transgression over a determining system of signification. It operates as a transgression of all internal meanings of individuality. It is the affirmation of chaos as higher creation.
To philosophize is the internal existential exercise of the individual in which crisis is assumed as the ideal longing for the creation of what is higher. Disenchantment is the existential philosophy of creation, in which chaos is affirmed as universal awareness.
