The religion of Logos and Sophia : from the writings of Dimitrije Mitrinović on Christianity

sciousness of ordinary human beings is limited. That a wider and more comprehensive consciousness than we usually experience is possible we know. We know it in those moments in our own lives when our feelings are heightened in intensity, our minds clearer and our sense of values in better perspective. But we can also know it at any time when we read or hear or look at the works of genius. The affirmation of Christianity, most specifically stated in the Gospel of St. John, is that there was a Man, whose consciousness was unlimited; to whom the full-wholeness of all reality was present and whose life and actions were wholly selfconsciously governed, so that He could say ‘My Father (the Unconscious) and I (my Selfconsciousness) are One’. Such is the divinity of Christ Jesus.

This is the central affirmation of Christianity, but it is not so much just a faith as a science. Mitrinovié called it ‘the Spiritual Science of the Logos’ or ‘the Science of Guidance’, ‘the Science of Liberation’.

“Worship in the ordinary sense’ he wrote ‘is infinitely beneath the level of consciousness of this science. Religion is equally transcended. The intellect of Man can reach no higher than a realisation of the science that is Christianity; and assuredly his highest function can be best performed only in ‘the light of its realised truth.

‘The revelation of the New Testament and of the Athanasian Creed is a gnosis of the Absolute Dynamics of the Universal Man and of his body, which body is Cosmos itself, the world. Christian Metaphysics reveals the meaning of the divine process, of the dynamics of Cosmos and Humanity; for the drama of Sophia and the Logos, of the Fall and Redemption of Universal Man is the one and universal mystery play, the one and only drama of existence.’

Of the popular view, which is unfortunately too much fostered by the Christian Churches, that the essence of Christianity is merely to worship God or believe in Christ or to live good lives Mitrinovi¢ wrote:

“We decline to give the name of Christianity to that worldelement which is, as much for evil as for good, called Christian morality, for neither the real nature of the Incarnation nor the

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