Whereas the brevity of the testimony is an act of charity in favor of those who can really benefit from it due to its meaning, without frivolous curiosity and the caprice of discussion;
Whereas nothing should be multiplied beyond necessity, and that the simplest explanation tends to be the truest;
Whereas the explanation of an absolute principle should always submit to its rule, so that the presentation of Monadophily should be as simple as its object and address the use of the gift of Sovereignty on the part of any audience, avoiding multiplication of reasons that satisfy the gnostic spirit;
Whereas repeated experiences of frustration with the need for countless reservations in the presentation of studies of biblical passages and philosophical ideas from third parties;
Whereas the low retention capacity of the general public, which only tends to decrease more over time, and which makes repetitions of summaries more beneficial, rather than the production of extensions and deepening that only a few can follow;
Whereas the search for friendship with the world in the form of appeasing service is an illusion, since this same world would be ready to suddenly condemn, at any moment, and with great prejudice, without any mercy, the testimony that really matters about the freedom from your lie;
I decide to formulate this MONADOPHILIC SUMMARY, as a testimony to the best hypothesis of my philosophical reflection, subject to any future revisions that may be necessary, in the following terms:
FIRST, the indeterminate Monad is the form of undifferentiated being, and is defined as the Simple Substance, without parts. The qualities of the Monad, indiscernible from its essence, are Intellect and Will, which act as powers of Perception and Appetition. As a subject of Perception, the Monad experiences its own reflected being as an object, whereby it realizes its formal cause, and as a subject of Appetition, the Monad is satisfied with the object of its Perception, whereby it realizes its final cause.
SECOND, the Uncreated Monad is the Unity of the Absolute Being, qualified by its infinity and fully realized in its Being, so that there is no difference or distance between potency and actuality in itself, whether in Perception or Appetition. This reality can be understood as divine Glory. There is, as far as our present knowledge reaches, no better or higher revelation of the essence of the Uncreated Monad than that made by Jesus Christ, the Son of God, whose testimony declared the fullness and perfection of the Triune God, by perceiving and being perceived in oneself, and by loving and being loved in oneself, completely dispensing any external manifestation of one’s actuality. In the Uncreated Monad, the subject and object of Intellect and Will identify and fulfill themselves eternally, so that every creative act is perfect because it is purely free and loving, totally analogical, posterior and external to the eternal satisfaction that the Uncreated Monad possesses in itself.
THIRD, the created monad, although it exists as an indeterminate singularity as a simple substance, possesses, in image and similarity to the Uncreated Monad that produced it, limited Intellect and Will, and the respective powers of Perception and Appetition equally determined by its limited substantial form. By itself, it has no luminosity of its own, that is, no power of Perception per se, but only potency as reflexivity, that is, the capacity to receive its share, determined by its form, of that total Glory of the Uncreated Monad. Because it never possesses the fullness of Perception, and therefore also never possesses the total satisfaction of Appetition, the final cause of the created monad is realized in the movement from one Perception to the next, towards the satisfaction of the Appetition that wishes to explore its corresponding part of the Divine glory.
FOURTH, the quality of Perception of the created monad is defined by the attributes of Sharpness and Crystallinity, the first corresponding to the degree of perfection of the object of Perception, and the second corresponding to the degree of perfection of the subject of Perception. The perfection of the created monad is the realization of its final cause as satisfaction of Appetition in its limited form of being, which requires the capacity for endless movement between Perceptions informed by Appetition, and their maximum quality, that is, the best Sharpness combined with the best Crystallinity. This endless movement, which is also understood as “Eternal Life”, is characterized by the immediate arrangement of the objects of Perception according to the monad’s Appetition, in perfect Sharpness, as well as by the infallibility of the subject as capable of perceiving without defects and with the best spirit, in perfect Crystallinity, without error or defect. This occurs through Communion with the Holy Spirit, that is, through participation in the perfection of the subjectivity of the Uncreated Monad. We also call this paradisiacal state Coruscance, that is, the full reception of divine Light at the limit of the form of the created monad, reflected in both the object and the subject of Perception (Metareflexivity).
FIFTH, as the indeterminate singularity of the created monad is realized by the disposition of its free will, it is necessary that even the Coruscance must be chosen voluntarily. However, the paradisiacal state is defined as perfect, that is, fully realized and without defect or lack of any kind within the limit of its possibilities. Now, a created monad that immediately received, in an act continuous to its own generation, the paradisiacal plenitude of Coruscance, could not realize its freedom of choice through this state, since no alternative would be offered to it concomitantly, nor would it be conceivable on its own. This means that, created in the perfection of Coruscance, a monad would never have experienced its own freedom through this state, that is, it would not be fully realized and, therefore, would not be perfect, as in a paradisiacal state. The immediate creation of the monad in the state of Coruscance is thus impossible by definition.
SIXTH, in order to realize its final cause, which is the experience of life (the movement, motivated by Appetition, between different Perceptions) in the condition of Coruscance, the created monad needs to experience some Perception prior to the paradisiacal one, that is, it needs to witness some level of mixture between what is good and what is not, that is, between what satisfies its Appetition and what frustrates it (including and especially as Apperception, or content of consciousness, that is, in the possibilities of knowing the truth, as well as ignorance), so that it can choose, within the scope of its experience, by virtue of its constitutive ignorance, between trust in the desire for the Good that transcends this initial condition, or distrust. It is necessary for the created monad to deliberately desire Coruscance without the guarantee of satisfaction that would come from knowledge of the previous experience of this state. This desire can be formed by reflective self-awareness that recognizes the Highest Good as the form of being (Highest Good Metarational Teleology – HGMT), and divine Love as the only solution to any creature’s condition, or “salvation”. The extent to which each monad individually requires a mixture of good and evil, or between Light and Darkness, is previously known by divine Omniscience, which providentially arbitrates the optimal combination of circumstances that allows each creature to experience as little as possible of what is not convenient. This minimum level of mixing experience can also be called the Cross, or Singular Ratio of Minimum Mixture (SRMM). Despite this exact notion of measurement, God also already knows that creatures will experience different latitudes in relation to their SRMMs, which is permitted within the interest of producing the greatest possible good. Considering the need for self-knowledge, on the part of each created monad, based on the experience of its own freedom, so that the limit of deception allows the recognition of the only salvation in Coruscance that only the Uncreated Monad can provide, the reality of evil is temporarily permitted by virtue of the excellence of the paradisiacal state for the greatest number of monads possible. This justification of evil by the need to experience freedom so that Love can finally be chosen is called Eleuteriodicy.
SEVENTH, not being able to know that which if known would take away the fullness of freedom of choice, that is, the fullness of Good in the form of Coruscance, the created monad realizes its final cause by choosing, out of trust without guarantees, this destiny of perfection as a provision previously determined by divine Love. The desire for Good is Love, which departs freely from its divine source in the creative and totally free activity of the Uncreated Monad, with the aim of multiplying the experience of the reflection of its Glory, and also returns freely from its destiny, which is the arbitrary will of created monad, when the decision to trust in divine Love is made. Love for God, which is the First Christian Commandment, consists of the Justice of recognizing that the Creator loved us first, and that his Love is our salvation. This decision must be real, that is, a content of spiritual or interior life, which has repercussions on human actions, not consisting of any sign or appearance that attests to the choice for any other monad besides God. Only the Uncreated Monad has the judgment of the real quality of each creature’s decision until the last moment in which any deliberation can be produced with effect.
EIGHTH, in addition to the inner realities that attest to the integrity of the love of the created monad in its direct relationship with the Creator (see ninth term), the choice for Good must also be real in the experience of the relationship that the created monads have with each other, since the eminent presence of the other as the image and likeness of the Uncreated Monad allows for the most complete self-knowledge and self-mastery, as well as the judgment of their lack. Love for one’s neighbor, which is the Second Christian Commandment, consists of the Justice of recognizing the other as an equally needy creature destined for the perfection of Coruscance, provisionally conditioned by the experience of one’s SRMM. As monads are “windowless”, that is, they only perceive the reflection of themselves, obviously the other, as well as any substance or predicate of everything that is considered external to the Intellect itself (including the body), it can only be understood as a manifestation of the representation of the percipient subject’s own unity, but this does not constitute a mistake or illusion in the moral sense of the relations, as in a Simulation, since the Uncreated Monad updates the reciprocal manifestations between the monads for each of them, as well as of the entire Universe perceived as the same, its causal relationships, etc. (Mutual Representation).
NINTH, for the successful achievement of the spiritual life of the created monad, it is appropriate for the created monad to receive in good will all the gifts granted by the Uncreated Monad for this purpose, among which are included, but not limited to, the gifts of: Humility in admission of his own wickedness, weakness, and ignorance, in hope of salvation through the action of divine goodness, strength, and wisdom, against the spirit of presumption of salvation on his own account; Presence in the recognition of the experience of life exclusively before the Creator, against the spirit of Idolatry that attributes substance to what is not appropriate, especially in the form of the idolatries of Chaos and Nothingness, Naturalism, and anthropocentric Humanisms in the immanentist idealisms of the past and future; Praise for trusting in the preservation of the pleasure of the experience of divine Beauty in Eternity, against the spirit of Seduction or Pact with Death that generates the failed impulse to master a contingent and fleeting good; Passion in accepting temporary suffering due to the permission of divine Providence, against the spirit of Terror or Pact with Hell that takes evil as permanent or fatal; Sovereignty in agency over beliefs against the spirit of Gnosticism that creates the false alienation of personal responsibility for producing the appearance of the image of truth; Vigilance not to take the provisional condition of the Mixture experience as beneficial, against the spirit of Naivety that legitimizes all types of deception, as understood in the denunciation of the Ouroboros Pact, the Gnostic Dialectic, and the general actions of the Accuser who has already was revealed by Jesus Christ in his true nature as a liar and murderer; and Discernment to identify the spiritual essence of soul processes by their origin and purpose, against the spirit of Psychism that camouflages the spiritual origin of experiences under the cloak of natural causality that the human psyche longs to dominate.
TENTH, Love being recognized as the way of Salvation, Sanctification, or Separation from the Mixture (of Light and Darkness, Wheat and Tares, Sheep and Goats, Tenants and Dwellers, and Loving and Furious), and Simple Substance being the true reality which underlies every type of manifestation, we understand that Monadophily is the best Christian philosophy, that is, the wisdom of love for the simple substance. The experience of this wisdom begins with First Monadophily, through self-love, which is the search for good for oneself in the correct measure (without injustice), which is the first convenience generated by the acceptance of the substantial form as created by God. This allows, then, the recognition of the convenience of the Greater Monadophily, which is the First Commandment, the love for the Uncreated Monad, since the good that the created monad desires for itself cannot be produced per se, but lacks the completeness that only the Creator can grant by participation in his Glory. And then the recognition of Minor Monadophily is allowed, which is the convenience of love for other monads created as capable of the same happiness of participation in the divine Glory. Since love is the desire that the lover has for the good of the beloved, and since the simple substance is characterized by its indeterminate singularity, Monadophily, which is the desire for the good of the simple substance, eminently requires that its freedom be preserved and realized. This means, for itself, that the created monad accepts its limit as the form of its own good, that is, it loves the freedom to realize itself within its limit, and loves its own limit as the reason for its happiness; also means, for the Uncreated Monad, the acceptance of the divine will that providentially produces all the necessary conditions for the most direct realization of salvation, sanctification or separation, that is, it loves the divine freedom of creation and government of all things; and finally it means, for the other created monads, the acceptance of their own agency allowed for self-knowledge and self-mastery, as love for their freedom to self-determine themselves before the Creator. The actions that best correspond to understanding the meaning of Monadophily are: a) hoping for one’s own good with sincerity, without lies; b) reflect, deepen and testify based on spiritual gifts (see ninth term); and c) the habit of responsible realism in obedience to duties of state, in fulfillment of vows, in the practice of generalized and unrestricted forgiveness, and in the testimony of salvation through the divine Love, which is the Good News (or Gospel).
That was what I had to formulate in my testimony.
On the 21st of November in the Year of Our Lord of 2024.
RODRIGO SEVILHA
JESUS É BOM 