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ONTOLOGy of the MYTH The myth is essentially a place, a topology of the myth of the abyss, the fondatezza, aldilà:la the history of the myth is the history of the places of the myth, the history mitika of the myth is the history of the Being mitiko, or the eternal return of the myth or the infinite resonance of the being in the myth, in the latenza, guarded, cured for eventuarsi in the epokè mythical. The history of the myth is the history of the glade of the Being, of the diradato Being, clears, free of Being in the abyss mitiko, without null, nothing, aim, sunset, eclisse. Nobody still has been free to search the history of the ontologia of the myth, afterlife of the theological ermeneutica, beyond the categorical, epistemica, paradigmatica metaphysics nichilista. Not there is neither the ontologia of the mythical being, neither ontosofia of the myth or the history mitika of the myth. The history of the myth I found myself on the mythical history of the libertà:senza it are free to contemplate the myth, not is myth but single theological fondamentalismo, teocrazia:la history mitika of the myth is the history mitika of the freedom of Being in presence of the contemplation of the Being divinity. The myth is when the being places itself dinanzi in the contemplation of the Being that gives itself, throws itself to the presence in the glade, in the topology of the Being, which ontologia of the poetante Being, the Gegengrundsein that eventua in the ontovarietà of the gettatezza of the myth is the poetante glade that it guards, kriptata, latent the cure of the Being. The places of the Gegengrundsein are the kaosmici spaces where are thrown dinanzi, It are mitiko the places of the myth are those that are are found to us of forehead not to a horizon of the world, or to one perspective mondana, or a sunset or eclisse cosmic, but the Being is inhabited poeticamente from the horizon and the perspective of the Being without aim, decline, sunset, without eclisse, which eternal return of the resonance of the Being mitiko. Only therefore eventua the epochè of the history mitika, not teokratica, of the myth. A lot for being rigorous until in fondo:il myth are not the topology of the teocrazia, neither the myth are the cosmic nichilista singolarità of the imaginary time, giacchè those evocative topologies are always categories of the perspective of the tramontante world while the horizon of the Being mitiko is not never found of forehead to the eclisse, to the sunset, to the end of the history, the time, the space, the kosmo. In the myth instead there is the eternal return of the ontologica difference between the Gegenseyn and the Widerseyn: not null or the nothing, but the Being that us comes encounter, the Being that is thrown to the presence, in order to inhabit the Being that contemplates the glade. The history mitika of the myth is the history of the difference that eventua in the poetante ontologia, which presence that inhabits the kaosmico place. The history mitika of the myth is the history of the Being that contemplates the being of forehead, which presence of the glade, never has where not inhabited neither the entity, neither Is to us, neither the mondità, neither the metaphysics, neither the teocrazia, but only the resonance of the Being that us encounter comes, which eternal return. Pag. 06 the history mitika of the myth of the Physis is the history from the origins to the templari, a lot in order to inhabit the historical places of the myth, eventua in the resonance which To be itself mitiko divine Being that us comes encounter, Being that inhabits the Being, Being that meets itself kriptato in the Being mitiko of the Physis. The topology, the place where the Being us comes encounter and it lives to us is "mithos": the topology of the myth is mitika the topology of the history of "mithos" only in the topology of "mithos" the history eventua which history mitika of "mithos": giacchè lì it is only the free of being history mitika of "mithos" and never more history of the teocrazia, metaphysical history of the teocratica theology, metaphysical history of the teocratica theology, history of the will of power of the teocrazia, history of teocratica ethics. The places where "mithos" us come encounter, or where the being meets the being that eventua and inhabits the essence of the poetante thought, they are the places of "mithos" sacred, dark, the misterici ones, kriptati, because that proximity of the being with its ikona that it is thrown to the presence and inhabits it is mythical in the sense of inexpressibile, inaudita, and from the cosmic physical paradigms, the history mitika of the myth it is the history of the free spaces, inhabits solo to you the Being that us comes encounter, which Gegenseyn, never invalidity, and in contempo:Essere that it is met in the being that is thrown and lived, in the contemplation, The varieties of coming encounter of the Being are infinite, inexpressibile, without eclipse: because the places of "mithos" escape to the classification of the categorical imperative of the rigor ration them or of the nichilista ideal metaphysics, sinergetica, supersymmetrical, inferenziale, logistic, teocratica. The events of "mithos" are always in relativity with the events and the ontovarietà of the Being that us comes encounter, than eventua which ontologica freedom: the Being meets itself, contemplates the freedom of being kaosmica. The places of "mithos" are the topologici spaces where the Being are arranged in the contemplation, listen, the vision, the sensibility and the poetante thought of the Being of forehead, dinnanzi, that encounter comes us, in the kaosmica Gegenseyn. The history mitika of "mithos" is the history of the glades, the empty ontologici of the Physiseyn, where the being eventua for being contemplated and in order to inhabit the forehead being poeticamente, beyond that to inhabit only the world, the "Physis poeticamente", the kosmo. When a place, a glade, an empty one is inhabited poeticamente the Being that throws itself and that encounter to the Being comes, eventua "mithos" and the its history which mythical history of the mitiko to inhabit the poetante Being poeticamente, in freedom, truth, proximity with the ontosofico Being. The freedom of search on the mythical history of "mithos" of the Physis eventua in the history of the ordinary places of the sense of "mithos", of its essence, its presence here and afterlife of the world the places of "mithos", indeed better the topology of "mithos", the empty space, the glade, the free space from the mondità where is guarded, cured, evoked and contemplated the Gegenseyn: the Being that comes encounter in order to live poeticamente, not only the world, but the ikona of the Being, the essence of the Being, the poetante Being, the ontologico Being, the ontosofico Being. Eventua therefore in the space and the time of the world the ontologica difference: the topology of the Being is introduced mitiko, the fluctuating topology of the world of Is to us here and here, of the virtual world, the imaginary world, the ontologico world, the poetante world. The world of the Being mitiko throws itself in the mondità also which world mitiko, chaotic world cosmic world, caosmico world, onirico world, estatico world and its metaphysical infuence unfolds itself in the ethical world, epistemico, paradigmatico, ermeneutico, constituent, noetico. Which foundation of the truth of Is mitiko its infuence gives sense to the kaos, to the invisibile, the inexpressibile one, the inaudito one, the present absence of its providential sacralità: the only one that can save to us or cure in the world of the afterlife, the good and the evil. the Topology of ssere mitiko and its animated topology of the animated Being that it extends It are to us, but is not the ontologico or poetante Being. That ontovarietà unfolds the complexity of the fondatezza of the Being mitiko in virtual, animated, ontologico, imaginary, onirico, metaphysical, sinergetico, supersymmetrical the world and disvelano how much will of power is in the history mitika of "mithos" of the Physis. Will of power of the eternal return of the Being "mithos", in the epochè of the history of Are to us, but also will of categorical imperative hegemonic infuence in the metaphysics, ermeneutica, poetica, aesthetic, epistemè, virtual, imaginary, onirica, estatica, mythical, magical ethics. In the Being "mithos", the animated Being does not adapt itself, in truth neither to Is to us, neither to the ontologico or poetante Being. In the world of "mithos" the animated world it does not find again the metaphysical adequacy, epistemica, rations them, poetica, aesthetic, ethics with the world of It are to us, neither with the Being in cosmic, imaginary, virtual, kaosmico the world. But that ontologica difference of the adequacy does not neglect the influential ortogonalità of the will of metaphysical power of the history mitika of "mithos", indeed its categorical imperative gives sense, identity, teocrazia historical and transcendental. The Being "mithos", which to be animated in the mythical world is the measure of all: of the kosmo that there is and of the world that not is, or invisibile, inexpressibile, it is inaudito, mythical, magical, estatico; the Being "mithos" is indeed the only gravitational center that gives sense, stability, peace, and above all and for more it gives the system, the creation, the Gestell to the world of It are to us, of It are here, of It are here, of It are afterlife. The topology of "mithos", which history mitika of the myth of the Physis is the Gestell of the world and the animated Being, which Is to us that encounter in its morfogenesi of being animated comes us: and therefore to contemplate and venerare. Giacchè only that Being is "mithos" of the physis that it will be able to save to us, or to cure, or to console, or to guide in the destiny in the fate, in the adventure of the history mitika of "mithos". The Topology of the Being "mithos" is implemented in the bistability of the paths that are branched off: the world is the surface of the founding Gestell of Is to us, virtual, important, imaginary, metaphysical, ethical, poetico, aesthetic, sinergetico, cosmic, epistemico, ermeneutico, but there is, which eternal return in the supersymmetrical surface, the animated Being that encounter in the empty ontologico comes us, in the free glade from the nichilismo, in the kaosmica singolarità of the null one, which Gestell: Contro-Essere, Being that meets to us and happens, is thrown in the Being but also in Is to us, in order to live to you with the sense of "mithos" of the Physis or the animated Being. The history of the myth has been, and is, always interpreted which will of power of the influential imperative metaphysics: not poetante history of the myth is one, neither one ontologica history, neither one mythical history, neither one ontologica history, neither one mythical history in the sense of Topology of "mithos" of the Being more than of the world or the mondanità. The future of the freedom of search of the mythical history of "mithos" is introduced in the plesso, or chiasma, of the Being the history of the Gestell mitika of Is to us and of the world, and history of the Gegenseyn of Is mitiko that which resonance of the always animated Being meets us, that happens encounter, eternally returning in the aldiqua from the afterlife. It are to us mitiko that encounter comes us, which Gegenseyn is the donation of measure, the topologica measured one of "mithos" and the history mitika of "mithos" animated that it inhabits the Being poeticamente, beyond that the world and Is to us, eventua which stability of the Kaos, morfogenesi visible of the invisibile, koinè, ethical and ethnic common language of the inexpressibile one, of the inaudito one, mystery of undecidable, the mystical one revealed of the ermeneutica eternally and infinitely interpreted myth of the empty one Hush of the singolarità of "mithos", which history mitika of "mithos". The history mitika of Is "mithos" is the history of the abandonment, the kriptazione, the latenza, the oblivion of the ontologico Being in is animated: it is which vivenza of It are to us, is which vivenza of eternal, infinite, mythical, inexpressibile the mondanità, inaudita. The Being that you comes encounter or that it is met is the being animated that from the kriptata, guarded latenza, cured, of the glade of the Topology of the Being, eventua imperatively which measure of the time and the space, ethics and the aesthetic one, the kosmo and the Kaos, the good and the evil. But that gettatezza of Is "mithos" is not simply imperative metaphysician of the power will that one is only its teocratica, influential metamorphosis, otherwise "mithos" would be only one of ermeneutiche, epistemiche, aesthetic, astronomical the varieties Is throws to you, which "mithos" of the animated Being it gives stability to the most complex Ontoteologia or Teoontologia. Afterlife of the good and the evil, indeed which fondatezza that eventua hour one hour the other or destroys is the unit, is the alterità the history that is thrown, which history mitika of "mithos" is always introduced in its influential ontoteologica variety that is given, than us comes encounter, than it is met in the paths interrupted of "mithos", which metastabilità of the Kaos, perspective horizon of it are animated that it gives sense to It are to us, to the vivenza, the creation, the mondità, the afterlife. The animated Being that it is met throws in Is to us, in the world, the vivenza which stable imperative system of the will of power of the Mithos Being: it is the Gestell of the animated Being that encounter, not that comes us metaphysics, or ethics, epistemica, but that metastabilità that destroys the Kaos, the null one, the nothing oltrechè It are to us preesistente, in order to found the Topology of "mithos" from the null one, the invisibile, the inaudito one, empty the cosmic one. The Topology of the Being "mithos" that it meets to us inhabits the foundation mistericamente of is animated, of Is us of the vivenza of the world: it inhabits the stability of the Gestell which to come encounter of the presence that meets to us in the Essence of the Being. The stability of is animated is the history mitika of "mithos" which controkaos and resonance that introduces to us of forehead of the Kaos for Being topologica Gestell of the glade, of the empty one of the invisibile, the inexpressibile one, of the inaudito one: the history of "mithos" is the history of Is of forehead to the Kaos, which to be animated that encounter comes us and that is met in the essence of the vivenza, of Is to us, of the mondità. The history of "mithos" is the history is mitika of the metastabilità of is animated that it is introduced, eventua, meets to us in the fondatezza of the Being, of Is to us which vivenza, of the world, the Being afterlife. The Metaodoseyn is the uninterrupted path of the Gegenseyn: eternal return of resonance of Being that us comes encounter, and that it is thrown to the presence of the Being that is met of forehead, dinnanzi, which event of the animated Being. Throwing itself encounter in the metastabilità of the presence is which presence will or teocrazia, is which of the Ontoteologia or gift measure "mithos", the history mitika of "mithos" gives sense to the categorical imperative of the Gegenkaos To be of forehead, encounter to the Kaos of the world. But its presence eventua also in throwing in the essence of the foundation of Is to us and of the vivenza the encounter of the animated Being, which Topology of the Being or variety of the ontologico Being. The history of "mithos" will be the history of the interface, intervolto, to interessere animated that encounter in the path of the Being comes us. The intervolto and field "mithos" of animated topologico interessere. The paths of the field of "mithos" are the resonance of the eternal return of the history of "mithos". The field mitiko is the intervarietà of the Topology of the Being which metamorfico field that gives ortogonalità to the abyss, gives the vision of the animated Being to the invisibile, gives I listen to Hush inaudito, it gives breast to "mithos" throws the paths of the being animated in the Abgrundseyn, in without bottom of the foundations of the Being: the field mitiko is the Gestellsein of the Abgrundseyn, the system of the metastabilità that s' eventua in the paths of the abyss. The history of "mithos" is the history of the sacred field, which intervarietà of the topology of the animated being. The sacred field is the metastabilità, the Gestell of the abyss, the Abgrundseyn, interessere, the intervolto, the imperative orthogonal interface of the cosmic which empty afterlife that eventua, glade of the invisibile, Hush of the inaudito one, inexpressibile. The sacred field of "mithos" is the resonance of the eternal return of the animated Being that which history is thrown in the history of "mithos". The sacred field of the world is the Gestell in the Abgrundseyn, which imperative ortogonalità without bottom in the afterlife, beyond the horizon, the sunset of the history, the end of the history, the eclisse of the world of the classic history. The sacred field of "mithos", the Gestell mitika, the system mitiko where the animated Being that it happens, throws itself from the afterlife, encounter comes us and it is met in the Gegenseyn which To be afterlife that forehead presence, dinnanzi which intervolto, of the invisibile, inexpressibile, inaudito of the myth in the will of influential metaphysical power, in Ethics, the Aesthetic one, the Noetica, the Ermeneutica. The field of "mithos" the sacred one introduces always afterlife of the simple one teocrazia, which will of power of the ideal metaphysics of the afterlife, in its intervarietà of ontoteologia or Teontologia: event that is met in the Seynweg paths of the gettatezza of interessere animated which intervolto interimmagine of the Abgrundseyn, of the abysmal Being that meets itself in the topologica glade, in the empty ontologico, cosmic, in the singolarità nichiliste of the cronotopia imaginary. The ontologica difference between the sacred field of the history mitika and the classic history of "mithos" eventua in the difference between the history of the will of power of Is to us metaphysician and the history of the Topology of the animated Being that encounter comes us, than is met, of forehead which Gegenseyn of the afterlife, the abyss, which matastabilità, Gestell of the Abgrundseyn. The history of the sacred field is the history mitika of the image of the Being that meets us of forehead: intervolto of the image, Interbild. The field of "mithos" is the Bildseyn of the abyss that is always of forehead, lives to us and that which afterlife meets us. But the sacred field of "mithos", is introduced also which metastabilità, system, ontologica structure, in quality of salvation, cures, poetante thought of the Physis. The history of the sacred field of "mithos" is also the history of the Being to the power of the myth: but only in its variety of Bildseyn, image of the Being animated, never which will of power of the metaphysics of the image of the world. Indeed the sacred field of "mithos" with its Bildseyn influences the mondità, never can be subject, giacchè its fondatezza disvela always from the metastabilità of the abyss, the invisibile, the inexpressibile one, the inaudito one, the afterlife that are introduced of forehead, encounter to the mondanità, and never throws in its fo ndatezza without being founds to you. In that sense the sacred field of "mithos" is free, is freer, from the images of the world: the history mitika of "mithos" is the freedom from the will of power of the nichilista metaphysics, of the end of the history; it is freer, giacchè abandons the images of the world in order to throw encounter the images of the animated Being. The field mitiko has not been, and new metaphysics, if never it is the Teontologia, without being will not be never one ontologica: eventua instead which alterità, without being difference, and which relativity without being deployment. The sacred field of "mithos" is the glade where is thrown and the event of the image of the animated Being is always met of forehead. The history of "mithos" is the history of happening of the presence, will and power of the image of the Being that unfolds itself from the abyss, the afterlife, the invisibile, the inexpressibile one, the inaudito one: that decostruisce the time and the image of the world, of Are to us, of the nichilista imperante metaphysics. The sacred field of "mithos" creates the space to the Bildseyn that eventua from the metastabilità of the Abgrundseyn, but does not give fondatezza to the Grundseyn: encounter is revealed, of forehead, in relativity, which image of the Being never founded, neither fondabile from the image of the world, or of Is to us, or of the Physis: Teontologia of the Bildseyn which intervolto, intervarietà of the Ikonaseyn of the poetante thought. The sacred field of "mithos" of the Physis is the history of the difference of coming to us encounter of the Being and its to throw itself in the world, in the cosmic Physis: in quality of image of the Being that eventua, which to be animated metastabile of the intervarietà of the Abgrundseyn: in its variety of the simple gettatezza in the history of It are to us, or of the Being to the world. Never world in the Being or will of Being mondità of the image of the Being. Daseyn and Bildseyn are the paths of the sacred field of "mithos" where eventua the encounter the Gegenseyn of the ontologica Physis. Lì the resonance of the Being that meets to us, gives sense to the Teontologia, which alterità of the nichilista metaphysics, in relativity with the poetante ontologia of the Physis. The history of that encounter is met in the resonance of the history of "mithos", which history of the image of Being that it is thrown of forehead to the image of the world or of It are to us: Bildsetn that throws encounter to the Daseyn. The sacred field of "mithos" of the Physis is that Topology where the history mitika eventua which Bildseyn of the Daseyn, and also of the image of the world, through the image of the Being animated in relativity with the image of the Being that throws itself from the afterlife, the invisibile, the abyss, Abgrundseyn, inexpressibile, inaudito. Pag. 11 But the sacred field of "mithos" of the ontologica Physis is also the metastabile Topology of the Bildabgrundseyn: image of the abyss of the Being or the abysmal Being that throws themselves in the history of "mithos". In quality of Bildabgrundseyn the sacred field of "mithos" metastabilizza in Bildgestellseyn, ikona of its ontologica structure, where eventua the encounter between the animated Being, Bildseyn and the image of Are to us. The sacred field of "mithos" of the Physis is al stable same time and instabile:la its stability is relative to the animated Being that eventua which to be mitiko: from the abyss of the Being encounter comes us and meets Is to us and the world, the Physis and its ontologica structure. Stable E' in the Gestell of the image of the Gegenseyn Is mitiko but unstable in the intermittent Abgrundseyn, which resonance of the poetante Being of the Physis. The amphibology of the sacred field of "mithos" gives to its Gestellseyn the essence of the metastabilità in relativity with the ontologia, which Teontologia, in relativity with the image of Is to us and of the world which teokrazia of the classic history of "mithos". That difference is essential, because it creates the bifurcation between the image of the history mitika and the image of the world of the history of "mithos" of the Physis. The path in the sacred field of "mithos" of the image of the history of "mithos" of the Physis has been interrupted, giacchè the history has been unfolded, and also, or image of the will of power of the metaphysics or teocrazia. The Teontologia, which image of the Being mitiko that it is thrown in the image of the history of "mithos" is not more present neither in the world, neither in the sacred world, neither in the sacred world, neither in Is us of the sacred field of "mithos" of the Physis. Only the freedom of search eventuerà in the future an image of the history of "mithos" which the gettatezza of "mithos" is animated, than disvela from the abyss of the afterlife. Only therefore the sacred field of "mithos" of the Physis which the animated field of the image or interimmagine of the history of "mithos" eventua the history of the world animated, while fin' hour the history of the myth has been introduced in the interpretation of the image of the imperative and influential world, which will of metaphysical power on the image of the history of the myth of the Physis. In the history of "mithos" of the Physis eventua one interference: which image of the history of the sacred field of "mithos" that it not only gives the measure to the world, to the image of the world, to It are to us, to the vivenza, the null one but also unfortunately to the fundamental essence of the Being, the free history mitika, expresses, disvela the truth, but also the hidden one, forgets it, the kripta under the appearance of the cure, of the latenza that guards conserve, attends to, consecrates and contemplates. The ontologica interference in the ermeneutica difference of the sacred head of "mithos" of the Physis gives the measure of its will of kategorica imperative power, but also the valence of Is myth which path, of freedom of svelatezza of the freedom, contemplation that dekripta the event of the encounter that meets to us in the chiasma of is animated, which image in relativity with the ontologico Being. That interference that appears originally in the sacred field of "mithos" of the Physis, but also eventua in other fields which the Psychè or the Physis or the koinè, disvela the ontologica difference between Be-himself of Are to us in the world and be-himself which Selbstsein: in the history of "mithos" of the Physis there is always the trivarietà of the Topology of the Being: Seyn, Daseyn, das Selbstseyn where Are to us or the Being are indeterminato, but always in relativity which Daselbstseyn: It are to us always in Be-himself and the Being to di.là.dal himself, from the Selbstseyn, without paradoxes of identity or logical principles of contradizione, indeed those evenienze do not make other that to relieve the categorical imperative of the sacred field of "mithos" of the Physis. the interference of that presence, in the sacred field of the ontologico myth of the history mitika of "mithos" of the Physis gives the measure of the indeterminatezza, the invisibile, the infinitesimale, the inexpressibile one, the inaudibile, the good and the evil, but also of das the Selbstsein of the adilà of the good and the evil, of the afterlife of the world and the null one, of the afterlife of the time and the space, of the afterlife of the report and the history mitika, of the adilà of ethics and the aesthetic one, of the afterlife of the war and the peace. In the ontologica interference those varieties are alone eventual episodes of the image of the sacred field of "mithos" that it gives the measure of It are to us which Be-himself in the Being animated in the animated world, in the animated Physis. The mythical history of "mithos" is creatrice of history, not only in its sacred field del"mithos" of the Physis, but in a generalized manner and in the sense of the globality, which event of the new freedom: freedom of being animated in quality of variety of das the Selbstsein: It are to us, To be mitiko, To be in relativity with the Being afterlife. The new freedom of being animated is creatrice of history of the sacred field of "mithos" of the Physis, but also of that imaginary, virtual, orthogonal, metaphysical influential nichilista, decostruttivo, ermeneutico, epistemico, ethical, aesthetic, sinergetico. The sacred field of "mithos" which sacred history of "mithos" of the Physis will be therefore the foundation of the new freedom: freedoms of Being at the same time, which das Selbstseyn, Are to us, To be alterità in the afterlife, Being mitiko of the animated Being. The sacred field of the mithos therefore is, not the only one, but most obvious in the creation of the history, it is Gestell, it is Gegen-Gestell: or better, and than more, it is the Gegen-Stell: the system of the history mitika of the Physis, ontologica structure that us comes encounter from the adilà, from the alterità, but that it meets to us in the path of the animated Being. The Gegen-Stell, its ontologica structure, is the metastabilità that us comes encounter, which presence that meets to us in the sacred field of "mithos" of the Physis in order preventing the decline in the null one, in the kaos, the abyss, the Abgrundseyn. The history mitika that it creates the history of the image of the world, is the metastabile presence of the afterlife, the alterità that always meets us of forehead, in order to interfere in the decline, in the klinamen abysmal of the tramontante nichilista metaphysics, eclissante. But affinchè the knowledge joins the presence of the history of "mithos" of the interfering Physis in the mythical field is not sufficient of Is to us and of the world, but indispensable to unfold the knowledge of the animated Being that eventua of forehead and it is met to us from the alterità from the afterlife. The field mi