Bigeye melons are characterized by a drive to maximize the experience of pathos, in intensity, meaningfulness, consciousness, and complexity of emotion. For now I’ll simply state this without elucidating. I was lucky to stumble across a great description of this in an unexpected place:
When I was a young man, I did not believe in any life but this mortal one; and I gravitated towards a ‘philosophy’ whereby life was ‘about’ perfect moments – (somehow, to be decided – I hoped) expanded to occupy total significance.
I envisaged that I may be able to experience perfect moments such that one would expand to occupy my total consciousness in a timeless kind of way – or else that I might project my-self into this state; and that perhaps death would take me while in such a timeless state.
So, I would sometimes experience a perfect moment, and I would know at that time that I was experiencing perfection. (And it was important that I did recognise and acknowledge these moments.) My intention was that I would live primarily to experience such moments; and my ‘real’ life was such moments – the rest being just preparation, filler or for bodily sustenance.
Consequently; if I found myself in a perfect moment, I would try to hold and sustain it as long as possible; wring every drop from it. With predictable results.)
This has been a fairly common strategy for living since the 1800s among non-Christian, and not-supernaturalist, Romantics – for example, Ralph Waldo Emerson articulated such a philosophy, and James Joyce with his ‘epiphanies’ (I discovered and was much influenced by Joyce at age 19). CS Lewis describes (and analyses) such moments with great clarity in his autobiographical Surprised by Joy as being a focus of his pre-Christian life.
I would now regard this as a genuine but partial truth.
I believe that such perfect epiphanic moments are indeed possible, they are truly important, and they can happen – although they do not always happen. For example, I had many such moments as a late teen up to age about 21; but there were long periods afterwards when I did not have any such (no matter how I tried or wanted – and, of course, trying is a problem!).
What, then, is the difference between epiphanies in mortal life and in Heaven?
The first is that perfect moments have a different purpose. In this mortal life the perfect moments are experiences from-which we are supposed to learn; for example, I have learned from them a foretaste of the many and various joys of Heaven – a vision that, when contemplated, may fill me with hope and clarify my aims.
But for one who believes that this mortal life is everything and death is extinction; the perfect moments are sad – they lead to the emotion which the German Romantics called Sehnsucht – a bittersweet yearning, which invades even the moments themselves (rapidly eroding their perfection).
Sehnsucht derives from our knowledge that the moment is inevitably transient; it will not last; our memory of the moment and our capacity to experience that memory will weaken and extinguish.
So that the perfect moment is gone, even as it is being recognised…
Perfect moments in life – their relation to Heaven
Unfortunately for bigeyes, Romanticism is a major aspect of death cultism.
An example of such a perfect moment is when the God Hand stop to appreciate the extraordinary friendship and betrayal between Guts and Griffith during the Eclipse (if someone finds the exact page online I’d appreciate if you drop the link). I use this example to show how complexity of emotion and artistic representation is a big part of it, we’re not just talking about doing a bump of cocaine while having sex with a 10.