Re-enchantment of the World, Part 1: A Feeling of Claustrophobia

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3 Responses

  1. Han Fei says:

    Brilliant. When humanity was divided according to languages, races and religions, the intended effect was not to harm the ultimate goal of creation, but to preserve the distinct parts in light of the effects of entropy and dissolution. That is why the nation is so important. That is why religion ultimately can’t be separated from ethnos, no matter what exceptions are made for individual persons. The Elites also know all this, but they have learned to keep the masses in darkness through mass media and pop culture.

    The Christian faith does not achieve unity by either dissolving differences into nothingness or violently enforcing uniformity of type. On the contrary, a conception of an organic whole formed out of distinct components that participate in it, without being subsumed by it, can be found in the very idea of the Trinity itself. People who struggle with the Trinitarian doctrine haven’t learned to recognize its analogue in everyday observed nature. Most words we use to describe things are generalizations of disparate parts acting together to form an entity the nature of whose union transcends their mere “summation”. A unity that connects distinct objects on the basis of purpose and form, a concept so hard for a rational mind to grasp let alone accept, can be observed everywhere, with our own minds not being an exception.

    People often ask me why I deem it important to consider divisions in society according to distinct qualities of persons or groups (for which they accuse me of colorful terms like racism, religious zealotry, homophobia, gynophobia, etc)? To which I respond: “What makes you think that it is in their best interest to be erased for the sake of some nondescript union?” Then they usually just get mad at me and yell.

    • Mihai says:

      I think that a great revelation in Christianity is how God preserves anything which can work for the good and transfigures it.
      The hierarchy of logoi, of essences, is also very important. Every particular part of a greater whole has its own logos which exists and acts in harmony with the general logos of the whole. The fall occurs when the particular seeks a divided, antagonistic existence from the general logos and thus begins a movement “against its nature”, towards non-being. That is the example of the division of nations, when complementarity is turned into antagonism and strife.

      The symbol of Heavenly Jerusalem is also very important for me and it is the means through which I struggle to approach the world of technology and some other things which I alluded to in the article. The truth is that once a certain historical fall has occured, there is no turning back to a previous state, but there is the possibility to invert the current destructive tendency and make it move towards the good. Of course, on a macro level, that is not really our business, but God’s. This is why I’m primarily interested on how we can make this transformation at the personal level and correctly relate to the world in its current state (unless , of course, one decides to become a hermit, in which case the question no longer applies for him).

      This is why I must say that the political question is only of a secondary importance to me and pretty much beside the point for most of what I am concerned about.

      • Han Fei says:

        The trend towards unification of mankind is nothing new. This is not the primordial unity of all human beings by virtue of their origin, but rather a Babylonian diffusion brought about by social alchemy i.e. an economy, legal order, architecture and system of thought uniformly imposed over a vast territorial space. I believe I’ve mentioned before that this was one of the pet obsessions of various Alexanders throughout history. The nation, understood by its birth related term, not the sadly abused political one (and that which modern society aggressively tries to eradicate) presents a fundamental barrier to the technological-bureaucratic global society.

        Given that divisions of mankind have in fact been known to exist for quite some time, we need to ask ourselves what purpose these things serve in the greater picture. The complementary, organic unity that you spoke of can never be found in written history. It is an ideal, just like “medieval”, that exists outside of time and yet it can be invariably discerned as an integral part of certain epochs and cultures, whose temporal historical record was largely marked by its opposite. Unless we understand this troublesome fact, we won’t be able to overcome the contradictions and discrepancies presented to us by history. That’s why I find it relevant to note that the Christianization of Europe occurred alongside the the end of the Empire and its division along ethnic and linguistic boundaries.

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