- Philosophy represents a great endeavour to bring order into the madness of life, in which most people tend to persevere.
- Plato continued the “academic philosophy” line. In doing so, he put a stress on the rationality of things in existence. And still Plato went beyond the frame of the “academic” philosophy. He saw the task of philosophy to be not so much the cognition of Truth, as the understandingof Such. A philosopher, according to Plato, is an understanding “friend of God”, to whom the mystery is revealed of creation by the Demiurge of the Minor God, the Cosmos.
- Philosophy may seem to be a purely human invention. Still, its presence rather points to the divinityof Man, to the idea of Him being part of a more large-scale Whole. Man is a rational being Who dwells in the bosom of the divine Person, making up a certain stage in His development. And philosophy comes up as an attempt by God to become aware of Himself while at the human stage of His development.
- Philosophy is a divine science in the literal sense of the word. This is an attempt by God to become aware of Himself in the absence of His incarnation. The most obvious example of God’s incarnation in the European history has so far been Jesus of Nazareth, named Christ. Therefore Jesus’ becoming aware of Himself at the time of His being a human is exactly what antique philosophy had essentially been all about. Hence, antique philosophy appears as the anticipation of the said incarnation, the Gospel is the evidence of it, and the Medieval philosophy, a recollection of it.
- Truth consists in the being of God. The Latter exists eternally, but not always is He incarnated. It is only the being of the incarnated God that is marked with completeness and plenitude. All stages in the development of One Who Is are embraced here by a single Human Person. Therefore, Truth consists not just in the being of God, but exactly in the being of an incarnatedGod. Any life beyond such an incarnation bears the stamp of conditionality. This is either anticipation or testimony, or recollection.
- God is ultimately a Person. This is why He yearns for personal embodiment, or incarnation, and He will not find rest until He achieves such.
- The Russian poet Vladimir Mayakovsky once wrote:
- Poetry is the most stubborn stuff on earth,
- It does exist, and it just can’t be helped.
Perhaps, one should not use such words in relation to God. But His existence is equally avoidless. Even if you deny Him, it means that you recognize as God Something different, which, most likely, is not Such, or not quite Such. In other words, when you try to replace God with some other Thing, It, again, appears to be God, or, more accurately, the Image of God. The question only is to what extent this “historically limited” Image corresponds to the Prototype.
- Hegel: Difference manifests Itself as a certain unrest. It represents some transition. It is a transition into Other. But Other, into Which the transition occurs, turns out to be the Same. That makes up a guarantee of the coming “sublation” of Difference.
- For Human, the most sensible attitude towards trans-phenomenal things seems to be not “atheism”, but rather “scepticism” or “agnosticism”. And yet, can He whole-heartedly reject Absolute Truth? Perhaps, not. Because Absolute Truth (What Truly Is) does exist. It worries Man, excites His mind, disturbs His imagination, and urges Him to resume the quest time and time again. Besides, there is a counter-motion. What Truly Exists, on Its part, yearns for incarnation. It takes every opportunity to remind Man of Itself, and responds with hope each time, when Man calls Its name.
- Human believes that Nature is What Truly Exists, What Exists “in reality”. It cannot be helped: What Truly Exists appears to Human exactly in the form of Nature. And Human cannot transgress the bounds of Nature, without ceasing to be Human.
- The most appropriate world-outlook for Human (more precisely, for What Truly Exists while It is Human) is subjective idealism, since it is the One Who Cognizes Who is primary, not the object of His cognition. For Human knows God, first of all, as “Self”, not as “Nature”. True, such idealism is coupled with skepticism. And yet, What Truly Exists craves to become determined, which forced philosophers to think up what is missing and raise Subject to the level of the Absolute.
- How then to cease being Human? How to break away from the hugs of Nature? At first, it occurs through art. Here, Nature is perceived not just as “givenness”, but as something to be transformed, as a Material; and Human appears here as not just Human, but Artist.
- Art is an attempt to create Human out of the material of Nature, which is performed, strictly speaking, not by Human, but by Artist. Thanks to Artist’s efforts, Nature takes on a human guise. But is not immediately that Human becomes apparent in It. At first, Nature is reshaped into Cosmos, in Which Human is easier to discern.
- The romantic artists have brought Human, Who is hidden in Nature, the closest. Moreover, they have disclosed that this Human is Friend.
- One may say that art is not necessary. But as irresistible is a desire to help Human, hidden in Nature, manifest Himself.
- Certainly, people are not equal. Even when in human guise, True Being finds itself at various stages of Its development. The historically established forms of social inequality by no means always express actual inequality. In this sense, there is no difference between the “nobles” and the “commoners”.
- Towards the question of immortality:
- Does it make so big a difference
- In what guise you have to develop?
- In order to discuss philosophical issues one needs to rise to the philosophical level of viewing things. For some reason, these issues are pretty often discussed from “below”, from the viewpoint of common sense realism. At best, philosophy is driven into the bounds of the habitual Marxist paradigm and regarded as a “form of social consciousness” and a “science of the most general laws of the development of Nature, Society and (human) thinking”.
- Being the projection of Human and being Human in substance, Nature represents an integral unity of Soul, Body, and Mind. Philosophical idealism, materialism, and the philosophy of life came as attempts (ultimately, failed ones) to reduce It to one of these Principles.
- Mind could not have arisen, if It had not been in the Beginning. Life could not have arisen, if It had not been in the Beginning. Body could not have arisen, if It had not been in the Beginning.
- As soon as Nature reveals Itself, or as soon as Human appears, that is, as soon as God finds Himself (becomes aware of Himself as) Human, His guesses start as to Who He ultimately is, proceeding from Nature: Mind, Body, or Soul?
- And yet, Human knows God primarily as Himself, not as “Nature”.
- An argument in favour of the primacy of Consciousness: Hegel’s idealistic “Logik” came first, while its materialistic interpretation by Marx came thereafter.
- Spinoza deified Nature. Kant doubted Nature’s “objective reality” and proclaimed the primacy of Subject. Fichte supported him. Schelling, however, tried to reconcile Subject with Object with the help of art.
Schelling’s arguments seemed unconvincing, and the philosophers turned away from Subject and, again, concentrated on Object, i. e. Nature. In the Latter, Body, Soul, and Mind were discerned, Each of Those Parts claiming to be recognized as the Origin of the Whole.
Then Hegel put forward “dialectics” that he believed to be inherent in Nature’s Mind. Soon Marx applied the same to Nature’s Body. As for Nature’s Soul, It proved to be a willful lady and would resist in every possible way imposing on It the Hegelian scheme of development. Nevertheless, It, too, found Its philosophical expression with Nietzsche.
Thus, Nature, declared to be God, appeared tripled. But it was not the end of the story. Each of Its three Parts, or Origins, of Nature would not satisfy with being expressed purely philosophically: They continued Their development up to personal embodiment. Having manifested Themselves in idealism, materialism, and the philosophy of life, They broke out into the French and Russian Revolutions, and also in Nazism, finding Their ultimate expression in the persons of those Movements’ Leaders. For God’s striving to become conscious of Himself is inalienable from His striving to incarnate. Unfortunately, God, when being Human, has to go through all these attempts of immature incarnation. Liberalism, Nazism, and Communism come out as concrete manifestations of trusting in Nature.
Feuerbach’s great discovery: Subject is Human. The only pity was that he, again, would infer Him from Nature. On the other hand, for Human there can be no other Reality, except Nature. Although He develops and has reached in cognizing Nature philosophical heights, He still stays entirely absorbed in Nature. So, it was nothing else, which all these could be ascribed to. Sure enough, there was no one to dare to ascribe such a dialectical development to Subject. The Latter had been altogether lost in oblivion so far. It was only Existentialism that reminded one of Its existence.
- How can one live without knowing how?
- The main thing in man is not only his capacity to act, but, to no lesser extent, his capacity to suffer.
- The discreteness of being means no discredit to its infinity. On the contrary, it is exactly this discreteness that renders infinity true. Human life is always a tragedy, since it ends in death. Still, it is not an absolute tragedy, since there exists an immortal God.
- Both Artist, and Friend, and Sufferer would enthusiastically get involved in another incarnation attempt. But how frustrated they will find themselves, when instead of a “better world” they get an unbridled pagan cult!
- Life is given to you not for pleasure, but for development. And you will not be really happy until you know the joy of labour and the sweetness of the desert.
- “Truth is unknowable”. But, on earth, how do you know?
- In actual fact, death is but “body replacement”, which occurs, when further development within the existing body becomes impossible, when it becomes an obstacle for further personality development.
- For Artist, and, the more so, for Existent, there is no “Nature”. “Creating” and “existing” are the prerogatives of Subject; therefore it is incorrect to ascribe those to Nature. The Latter “disappears” precisely by virtue of the development of Subject. And the perseverance in Nature on the part of Creator or Existent means a return to the viewpoint of Human or even Primitive Human. That is why Scriabin’s or Heidegger’s projects proved least viable: they were doomed to failure from the start.
- In the grand scheme of things, life is the writing of a philosophical system.
- “Human Society” is largely as artificial and conditional formation, as “Nature”, the supreme manifestation of Which It is considered to be. The Developing God is represented here in the form of the Multitude of Humans, between Whom there is verily no communication, for Each of Them represents his own, inimitable stage in God’s development. They are only brought together in the philosophy of Nature in all its variety: in the deification of Nature as a Whole they are “subjects”, in (objective) idealism they are “citizens”, in materialism, “proletarians” (indigent labourers), and in the philosophy of life, they are a “herd”.
- Each one in his place, becoming a little better, makes his feasible contribution to the divine development.
- Each interim religious cult is fraught with sacrifices. It is only the ultimate God Who says: “I desire mercy, not sacrifice”.
- After a series of attempts to deify Nature and Its principal Parts, the preconditions are formed for the emergence of the ultimate Image of God, Which is completely consonant with Its Prototype. All those attempts were not in vain: they provide us with a certain idea of the qualities It is supposed to have. In particular, He should be of royal descent and Caucasian. Also, He should be enlightened, indigent, and, certainly, a creative personality.
- The fundamental question is whether you admit the continuation of life through death.
- Schelling tried to unite Object and Subject. Instead of this, he lapsed into irrationalism and united the Object’s Body and Mind. As a result, the abyss of the World Soul opened up: the “Creating Will” of Nature. Having realized that it was “not quite the ticket”, Schelling fell into skepticism and returned to the bosom of traditional faith.
- Initially, natural philosophy “estranges” from Human the Entire Human (in the form of Nature). Or, rather, it only “records” the already happened estrangement, the already formed Projection of Human (in the form of Nature). Only then there occurs the estrangement of Human “by parts”. Or, rather, the distinguishing in the already estranged Human (in His Projection) of Mind, Body, and Soul.
- Even while being Human, i. e. finding Himself within the narrow confines of Human-Nature, God has to somehow determine Himself. He has to discover Himself, He has to discern What Truly Exists. This explains the peculiarity (historical limitedness) of the Images of God, put forward during this interval.
- The “fundamental question of philosophy” is that of What Truly Exists. Therefore, any philosophical teaching should be estimated, first of all, by what is posited in it as Such.
- Verily, God is Subject. However, What He identifies Himself with is Nature. Hence, the inevitability of the incarnation of What He identifies Himself with.
- At first, God has the idea of Nature as just the Cause of Itself, abiding in the unity of Its basic Attributes. But this unity is restless: each of those Attributes claims for primacy and will not calm down until It achieves recognition as the Cause of Nature.
- Immortality, or godhead shows in the fact that each one finds himself at a certain stage of development and also that he is urged to keep on developing: Progredi divinum est!
- Life is the continuation of Non-Being. It is just a “saturated” Nothing. But, in such a circumstance, Non-Being (or Nothing) appears as the “primeval Father”.
- The one who develops shalt not die.
- The mysticism of philosophical materialism consists in the fact that it is based on an abstraction, the “pure corporeality”, and then, nothing doubting, infers from It “life” and “mind”.
- The so-called “fundamental question of philosophy” is formulated as “What is primary?” It is implied here that Nature is something that goes without saying, and it is only left to clarify what is primary in It. Man, by virtue of His innocence, can hardly suspect that the so-called “Nature” is not as self-evident as It appears to be. Therefore, only most daring philosophers would put forward the conjecture of the primacy of Subject. Nevertheless, this conjecture would either come to ascertaining Man’s limits, or degenerate into recognizing Nature as Subject.
- Not always is “being-towards-death” significant, but only for a mature Subject. Even less it is such “prior to science”, that is, for primitive Man.
- Heidegger gropes for and then substitutes the true Subject. How many times thinkers and philosophers have tried to deify the available Subject, but every time, frankly speaking, It failed to reach as far as (the true) God. Agnosticism (including that of Kant) cannot be considered satisfactory, for the question of God, each time, demands a prompt and unequivocal answer. So, one is bound to ultimately deify something imaginary, supersensible or speculative.
- God is That (the One) Which (Who) exists necessarily (verily). Therefore, any negation of His existence effectively implies deification of something (someone) other (mostly, Nature and/or its Components). Skepticism or agnosticism cannot work here, because this question requires an unequivocal and prompt answer.
- Feuerbach was right: the only “Object” worth deifying (in the absence of an incarnated God) was precisely Subject, Human being the only real Subject.
- Subject: that is the primordial givenness; that’s what is primary.
- Human above Animals, God above Humans.
- By His metaphysical position, Human can be defined as “the One Who is on the way”.
- Truth does exist, and It cannot but manifest Itself.
- There is no (nothing but) God.
- There is no God without incarnation.
- The biggest sin is not to please God.
- In the final analysis: a lonely and suffering God, lost amid His Own Diversity.
- Feuerbach slipped into Human Society, and, ultimately, into Matter. As for Heidegger, he slipped into “Being”.
- Schelling, Tolstoy, and Heidegger backed down. Shelling retreated to Christianity, while Tolstoy and Heidegger returned to “paganism”, more precisely, to peasant materialism.
- The idea of a Developing God. Outside, in Nature, it is presented as “evolution”. Subjectively, however, in Self, it means the immortality of (self-) improvement. Hence, the meaning of human life: to become stronger, cleverer, kinder, and chaster.
- Inevitable is only development.
- My business is humble – to develop myself, and to unobtrusively help others to develop.
- Certainly, you have to help others to develop. However, you must keep in mind that development is, above all, self-development.
- Development is supposed to be comprehensive and harmonious. Therefore, one has to develop what is un-developed or under-developed.
- Do not strive to make friends with everybody, but try to discover something good in everyone.
- Certainly, one has to develop oneself. But no one can outrun one’s time.
- How to behave towards others? Accordingly. And remember to give one a chance.
- When there is no blessing in anything, it is still blessing.
- In this infinite universe, there always is a God incarnate Who constitutes its focal point.
- Mutual understanding may arise when communicating with many people. In this way, Friend manifests Himself.
- “Disease” is as natural the condition of an organism as “good health”.
- “Stage fright” is no less natural than “stage fever”. This fright exposes art’s unnaturality, and it can only be overcome by the belief in the Unnatural. Certainly, art is valuable due to the richness of emotions it expresses. Still, it is not a value in itself, but as a manifestation of creativity.
- Culture is God’s primary dwelling place. The upsurge of antique culture as well as the upsurge of culture in Modern Times is nothing other than a preparation for Epiphany. After this event, culture gets exhausted, the mankind again crashing down into the darkness of barbarism.
God is the One Who Develops. And each particular being is part of Such inasmuch as it develops. Development is the main sign of this participation.
- An alley lined with the busts of Russia’s rulers, starting from the representatives of the Ryurikovich dynasty, is to appear soon in Moscow, in Petroverigsky Lane. This “pantheon” is a spectacular example of the deification of Nature crowned with a Secular Ruler, Who, respectively, is also deified. Hence any monarchy’s propensity towards absolutism, with Louis XIV in the West and Ivan the Terrible in the East.
81. Roughly, God is a philosophical, “existierendes” Subject Who finds His highest manifestation in God-Man.
82. A man of genius falls short of a God-Man. It is only the life of a God Man that really matters, for only in Him the “overcoming of death” occurs.
83. In the end, a God-Man dies, “as the next man”, which necessitates His second, third, and nth advent.
84. Man is blinkered. He sees nothing, except Nature. He even infers Himself from Nature.
85. What is art? It is nothing else than the exploitation of the Creative Principle underlying the origin of Man. In its primeval form, this Principle manifests Itself in Friendship, where It is counterbalanced by Understanding (which in art corresponds to the restless unity of the Performer and the Audience).
86. The God Incarnate does not show up out of the blue; Epiphany is preceded by a rather long preparation. What are the signs of the approaching Epiphany? If you begin from afar, then those signs will be as follows.
- formation of a star like the Sun;
- formation of a planet like the Earth;
- emergence of Life on the mentioned planet;
- emergence of Intelligent Life, i. e., of Man;
- emergence of primitive religion (an anticipatory image of God);
- renunciation of primitive Gods and deification of Nature (emergence of Science);
- emergence of Culture, including sciences and arts;
- emergence of Philosophy;
- deification of a Secular Ruler (it occurs by virtue of the deification of Nature and Its subsequence incarnation as a Whole and then Its integral Parts, i. e. Mind, Body and Soul).
87. “Nature” – that’s what Reality is like to God, when He reaches the “human” stage of His development.
88. Are so called “European values” flawlessly true? If they are the values of Mind, then a question arises: is Mind God? If yes, He is an inferior God Who justifies unchastity and blasphemy. So, I am opposed to “pride parades”, and je ne suis pas Charlie. And if those are “human” values, then a question arises: is Human God? If yes, He, again, is an inferior God Who enjoins to love all humans indiscriminately. In the meantime, only the decent deserve such a treatment.
89. Monks do not produce offspring. They keep the world together.
90. A God-Man is always already available in a certain corner of the Universe.
91. After the creation of Human there is no special need in creating works of art. Ancient Greeks intuitively got it and would create nearly nothing but statues.
92. Human fusses over Nature like a child over a new toy.
93. The discernment of a Developing Divine Person in the basis of the universe signifies a Copernican revolution in views on Truth and is the end result of the development of philosophy, religion, and culture as a whole. Here, at last, it all fits, all makes sense, and is put in its proper place.