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It is not obvious that human beings are capable of understanding and determining the boundaries and limits of their own knowledge and thereby gain access to a higher knowledge of the nature of God, the universe, and the creative process.

Nicholas of Cusa made clear the nature of that difficult task when he introduced to the Italian Renaissance the fact that the only way to access wisdom was by not-knowing, as Socrates had done by realizing that all he knew was that he did not know.

HAVE YOU EVER HEARD THIS TWELVE NOTE BEETHOVEN ARRANGEMENT BEFORE?

Gottfried Leibniz’s WRITINGS ON CHINA is a beautiful example of how Western investigators can discover how the Chinese people have mastered what Leibniz identified as “monads” or “entelechies” and “pre-established harmony” through the discovery of the idea of an axiomatic change made by the founding father of Chinese Civilization, Fu Xi, for the benefit of the other.

Leibniz’s views on China were not merely to inform western thinkers of a new way of looking at things; his purpose was to solve the deep epistemological and religious crisis that the Thirty Years War had created during the first half of the seventeenth century among European States that the Peace of Westphalia had begun to heal starting in 1648.

Lyndon LaRouche had a similar objective in proposing the great economic project of the World Land Bridge for the benefit of all of mankind; and, not surprisingly, in doing so, he confronted the same enemy as Leibniz did: the British Oligarchy and the British Crown. 

The time has come to give Andrea De Bonaiuto his proper place in history as a true Renaissance artist. From the Spanish Chapel of Santa Maria Novella in Florence, Bonaiuto speaks to us as if God had deposited on his brush a form of higher truth inside of three major frescos; that is, truth in the form of a spiritual and polemical challenge that the observer must take to heart in order to decipher what he can identify as the difference between The Church Militant and The Church Triumphant.

Sometimes it is not easy to tell what the subject of a painting is truly about, because what the observer sees may not necessarily be the subject intended by its author. Such is the case with Andrea de Bonaiuto’s frescoes in the Spanish Chapel. Bonaiuto used his brush to expose that by using Aristotle’s method to evangelize, the Dominican Order was, in fact, brutalizing minds with deductive logic and scholasticism rather than elevating those minds with Christian values.

One of Bonaiuto’s most significant contributions to the Renaissance and to the domain of classical artistic composition is to have revealed the false underlying assumptions which caused the Dominican Order to be incapable, under their deductive logic, of accessing the higher truth of the Church Triumphant. The method that Bonaiuto used, therefore, exposes the devastating error of Dominican theology which, to this day, the Catholic Church has not seen fit to recognize.

For billions of years there has been a constant acceleration in the evolutionary improvement of living processes across the universe, demonstrating the ability that life itself has to discover new technologies for generating new improved species of living beings beyond the capabilities of their predecessors and unify the totality of life of the universe into higher dimensionalities; that is, by going from the non-living, to the living, and to the cognitive domains.

This constant process of axiomatic change reached the high point when the human species, Homo Sapiens, appeared in Africa some 300,000 years ago. It is only in the case of man that such a constant acceleration of progressive improvements became transformed from the physical to the spiritual application of intelligence into the advancement of tool making and of machine tool technology, to such an effect, that only with the human species did life’s increasing power for improving changes become concomitant with human being increases in relative potential population density. No other species on this planet has had the ability to increase its relative potential population density per capita and per square kilometer through the use of the life force of progress itself.

The paradox which this idea introduces in the human mind is to be found in what Lyndon LaRouche identified as the Platonic domain of hypothesizing which he called the simultaneity of eternity; that is to say, the domain of universal and simultaneous understanding between and among all human minds. It is by ushering in such a new domain of the simultaneity of eternity that one can change history.