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

religions, and in the present modern science; all the best men, all the reformers of the world, whether conservatives or revolutionaries, or, like Plato, revolutionary and conservative at the same time, a socialist and an aristocrat in one; all the men who knew truth, all the men who dared to know it—that was the truth they knew, and its infinite need for mankind.

‘At this stage of development, at this moment of progress, humanity should come to its senses, and cease to worship false gods of men’s own invention. Men should trust themselves and one another, and should find out a convention, gn agreement of what is justice and truth according to humanity, according to their own sovereign human standards.’

Mitrinovié started from Man as the centre, and from the innermost self of Man, his self-consciousness or self-presence. Man’s self-consciousness he took as being the centre of all existence, as the awareness of existence itself of itself. Now it can indeed be said that the Divine is in all existence. “All things and beings’ wrote Mitrinovic ‘are for the sake of one another. Divinity is the glory and perfection of their unity and co-functioning’. But since Man is the centre of existence, its own self-awareness, Divinity is more particularly in man’s centre. And so Mitrinovié called Christianity ‘the coming of age of the human race’, because in it “Divinity is cognised as spiritual, inward, immaterial, but also individuated’.

But God in Christianity is Holy Trinity. Of this Trinity, God the Father may be thought of as the Creator, the Unconscious; God the Son as the Consciousness, Reason, the Logos; and God the Holy Spirit as proceeding equally from the Unconscious Power and from the Divine Reason. This Trinity is the same as the original Trinity of Vedanta—Sat-Chit-Ananda, that is Being, Consciousness, Bliss—and corresponds to the aspects of will, thought and feeling in the individual person, or in another sense to Spirit, Body and Soul. In the cosmogony of Vedanta the wholeness of the Absolute is disrupted by consciousness, and this produces the self-separateness by which worlds are created. The difference in the Christian Trinity from all others is that in it the consciousness, which is the second Person of the Trinity, incarnated as an individual Man.

Now every single being, and more particularly every human person, is in his centre and his inwardness divine, but the con-

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