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

mand and necessitate both infinite mysteries; the incarnation of the Son of God by the Grace of the Father of worlds and the incarnation of Sophia herself, of Man as a Kingdom, by the will and omnipotence of all the Sons of the Father.’

Sophia is called in the Proverbs of Solomon the Wisdom of God. The name, which is related to the Jewish notion Shekinah and to the Vedic Shakti, is extensively used in gnostic writings. The notion of Sophia as perfected humanity, existing in principle from eternity, but to be achieved in actuality by mankind on the earth, was developed by Vladimir Solovyov.' As the eternal feminine principle she can be seen as the Mother of Christ, in time she can be seen as proceeding from the Father (the World Unconscious) and the Son (the Universal Man). In the most abstract terms the relation between Logos and Sophia was thus defined by Mitrinovi¢ ‘Reason is the principle and form of Wisdom, while Wisdom is the activity and application of Reason.’ or more concretely ‘Sophia is Mankind in its physical aspect, while Logos is Mankind in its reason and consciousness’.

Itis because Solovyov interpreted Christianity as requiring both knowledge and understanding, and also will and action—and action not merely by individuals to save their own souls but by men together to realise Sophia in the actuality of world-order—that his Christian philosophy is so significant today. The Holy Spirit, Sophia, is from eternity, but has to be incarnated, realised on earth, as Universal Humanity.

We shall try to fill in this outline by more extensive quotations from Mitrinovié’s own writings. Following last year’s Foundation Lecture on the necessary revolution in Man’s thinking after Immanuel Kant,?*it should not be necessary to justify the assertion that Experience is Reality. Experience is that which is most inner and immediate to man and is therefore the only point from which we can start. In our own self-consciousness we are present to ourselves and therefore we must affirm ourselves of which we are conscious,

1 See Fourth Foundation Lecture ‘The Christian Philosophy of Vladimir Solovyov’ by Ellen Mayne.

2 See Eleventh Foundation Lecture ‘The Necessary Revolution in Man’s Thinking after Immanuel Kant’ by Carlo Tullio-Altan.

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