domingo, 14 de fevereiro de 2016

Subject-Object Relationship in Christian Metaphysics - Aleksandr Dugin


In the Christian metaphysics, the subject-object relationship is most evidently expressed in the symmetry of the iconographic scenes associated with the Virgin Mary. In addition to the well-known, classic scene "Virgin and Child", which is an ontological map of the world in a Christian sense - the earth mother embraces the heavenly baby - there is a canonical story of the Assumption, where Christ himself holds a Virgin Mary depicted as a infant in swaddling clothes. The symbolism of the Assumption underlines the true relation between Divine and creature (Subject and object) in the world where the veils of flesh fall down. But for now they hold the inverse relationship between these two poles and are fixed in many versions of the icons of the God infancy. It is characteristic that compared to classic infancy scenes, which received the most extensive development and ubiquity in the Christian world, the icon of the Assumption of the plot did not go to any comparison. This is logical: while remaining in the world of flesh, a Christian, of course, adheres to the soteriological icons that can bring him to God. But the symbolism of of the Assumption of refers to "the age to come," the reality which follows the end of the earthly, bodily path. The reverse proportion of the Assumption icon reflect the ontological map of the world, located beyond the forms of the world, and show subject-object relationship, inherent transformed, saved, the restored reality withdrawn from the yoke of the earth's appearances. 



Note in this case, the Assumption, death as termination coincides with the knowledge, the same way as in the heights of metaphysical transcendental knowledge the being is manifested through the nonbeing, through the transformation of being in transparency. At the lower levels of ontology, the termination of bodily existence is the beginning of knowledge of the subtle world elements, the world true life. The final attainment of this element, in turn, is identical in a transformation of life into beyond life, which happens in the world beyond formal manifestation, translating passionate vibrations of the subtle forms in the motionless greatness of the angelic ranks. Therefore, after the Virgin of the Assumption, according to Orthodox tradition, she has become "the head of the angels." It is important to pay attention to the term "Assumption", that is, "Dormition". Death in full metaphysical picture of reality is not a destruction, a complete cessation. At least, that death, which Tradition teaches and prepares us, a death in the stream of consciousness and salvation. This is not the abolition of person, but the abolition of submission to itself as separate, self-contained and finished person. It is only sleep for the world of material shells and a wake up to the world subtle fiery energies, withdrawn from the container of their ashes to be placed in a different ontological context. Thus happy is the one who "fall asleep" for flesh for the spirit awakens, re-born in the bosom of the Godhead. Death as the assumption is knowledge, transformation and salvation. The object does not disappear, but is integrated into the subject. More precisely, it loses its objectivity and acquires subjectivity. Of course, the iconic symbolism of of the Assumption of refers only to the highest metaphysical situations, but something analogous, a similar typological change of subject-object relationship, occurs at the moment of death of each creature.




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