Tendencias autodestructivas II / Inmanencias

“Falsa moral” (2010), Daniel López Pozo

“Falsa moral” (2010), Daniel López Pozo

RAFAEL MUÑIZ |

Hubo un tiempo en que imaginar hacer corrección al mundo resultaba la peor forma de sacrilegio. El orden cósmico es perfecto; por lo menos, reflejo de la perfección divina de la que emana la normatividad universal (natural, moral, etc.). Si todo estaba ordenado pensar que de alguna forma la divinidad era susceptible de error era ubicarse en el lugar de un creador que supera al original, es decir, en el gnosticismo que disminuye la dignidad de lo existente por su existencia misma. De tal suerte que hay una realidad más allá de esta que no peca por ser materia, un cuerpo que no es propiamente cuerpo, puesto que ha logrado evadir la corrupción de la carne. De cierta forma el gnosticismo ha resucitado como resultado inesperado del deicidio imperfecto. Lejos de haber terminado con el creador imperfecto nos evidenciamos como creadores de segundo orden, hermeneutas del absurdo que andan con soltura y firmeza sin moverse un palmo.

La condena al concepto del pecado es la forma más depurada de justificación de la creencia en la autodestrucción del mundo en el silencio último de la nada. Se parte de la naturalización de las pulsiones, no hay pecado ahí donde sólo existe la naturaleza que nos compele hacia un cierto modo del existir. La cosa puede aumentar tanto en gravedad como en sofisticación si se considera que no es solamente el placer de la satisfacción de las necesidades corporales lo que nos empuja hacia considerar que toda redención es un absurdo, sino que aquello considerado perverso debe ser, por lógica, lo que hemos de realizar para alcanzar la dicha.

El pecado termina como concepto de puro dominio, como una fábrica de culpa y lamento que no termina en esta vida o en la siguiente. El mundo carece de sentido y, en la imposibilidad de otorgarle uno, lo mejor es colapsar todo cuanto de inútil hay para dejar que acontezca la nada. Hemos de sumergirnos en las tranquilas aguas del vacío para no alzar jamás la mirada. Las genealogías nos devuelven a un lugar más oscuro del que pretendíamos haber salido, puesto que no nos permiten mirar al horizonte, el orgulloso animal que se cree regente es una simple víctima de los ciclos naturales.

Toda esta condena bien puede identificarse con la actitud decadente y muerta de quienes ven en el tedio la categoría fundamental de su existencia. Para quienes mirar el reloj es la figuración última de la espera, toda auténtica esperanza está cancelada: el cosmos se dirige hacia su propio final sin tener por ello una dirección o un sentido; peor aún, todo intento por atribuir sentido queda condenado a esa patética mirada al reloj y su avance.

Es Rousseau quien lo pone en los términos más claros: “Y yo, en la oscuridad, pobre, solo, atormentado por un sufrimiento sin remedio, yo medito con placer en mi retiro y encuentro que todo va bien”. En esa crítica inmisericorde a Voltaire y a todos los hombres que con él —en mitad del goce mundano— no encuentran sino un sinsentido insoportable, el ginebrino es capaz de afirmar la vida. Son los decadentes quienes pueden sostener esa actitud de absoluta tragedia, a ellos pertenece el dolor de lo enclenque y nimio, su fuerza para la gran gesta —siquiera para el goce de lo presente— se ha agotado; son cadáveres que se agitan por los espasmos post mórtem.

Quizá sólo exista redención para quienes ven el pecado como posible y no deseable, para quienes una caída después de la Caída es motivo de temblor. Vienen al mundo los libres de todo pecado o los que se regodean en la transgresión a ser entes del tedio, encarnaciones azuladas de una atmósfera sin afuera. El ambiente los devora, entonces culpan a los débiles y su envidia, hacen de su sufrimiento una gloria total, ironizan y se burlan de aquellos cuyos cuerpos lacerados por lo mundano albergan espíritus. ¿Acaso no lo sabes? No hay espíritu; sin embargo, el latido profundo de los que aún se aterran ante el pecado los despierta, les ahuyenta el sueño. Algunos podrían vivir su vida de nuevo y, paradójicamente, no son aquellos que se han liberado de la servidumbre para convertirse en soberanos de segundo orden.

| RM | Tendencias autodestructivas | Inmanencias | @pathosytelos |

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