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

mythological. The idea of immaterial causation is hard for modern intellectual man to grasp. To him, only Aristotle’s effective and material causes count, but we can test in our own experience that the final and formal causes are more creatively significant. It is only necessary to restate the whole process critically, starting from human experience, to see how philosophically profound and directly relevant it is. Imagine the absolute wholeness of Spirit as the awareness of a new-born baby, and then the Vedanta describes perfectly the way in which it creates a world. May not this also describe a process by which Man, starting from undifferentiated cosmic consciousness, attained his individual selfconsciousness and similarly created worlds? Thus Mitrinovic expressed it:

‘The state of awareness, of the unqualified consciousness as of self-consciousness, is the result of the primordial and inherent self-separation of the Spirit. Let this fact be stated, although if any mystery is obvious and perennially true it is this fact which is not in need of any support. The Sin Primordial and Eternal which is the Fall of Man is nothing else than this very eternal birth, the birth of Consciousness and Reason and Self-existence within Being. Christus Luciferus Verus. The Logos of the Father is nevertheless the supreme value of existence, or better, the ground and instrument of every value. The Eternal Son is eternally in process of birth and is eternally in his sacred apostasy which disrupts the unity of the One Spirit and thus creates Worlds. Through His Promethean sin and fall is born the perpetual triumph of the self-realisation of the Spirit. More than any other race of creatures, however, whether living in the superconscious kingdoms of the Spirit or its sub-conscious kingdoms, Anthropos and his evolution and history is this Eternal Son: He Himself: for thought by word is the utterance of all humanities. Language is reasoning itself; and logical consciousness separates spirits within the Spirit.’

This is not an easy passage to understand, and we will return to one of its difficulties later, but to continue with our main theme of man’s own consciousness, we may say that we are the only beings we know of—either in the realms of nature or in the realms of our inner consciousness—who have selfconsciousness and reason.

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