The New Theology. Lecture №7 Theology as a Method.

Lecture №7 Theology as a Method. Geydar Dzhemal.

Final, seventh, lecture, sums up in some way the brief course of new theology that was held in the previous six lectures. This final lecture is devoted to the subject of theology itself, its final product, which is very difficult to designate in one word. If it is to be designated in one word, then we can say that the final product of theology as a method, as a technology is the emergence of a subject, a real subject, anticipation, a shadow, the virtuality of which or a parody of which is humanity and each individual. The emergence of the subject, but at the same time the birth of true power, the birth of true consciousness, the birth of an alternative reality, the emergence of a genuine and only possible alternative to what is called the global all. We live in the realm of the object, and in reality the society of which we have spoken in the last two lectures is the shadow of the object, the shadow of that dual crisis of the external, which is immersed by human in ontological trust, which is perceived as yes, but whose core and secret core is not. We have sufficiently examined how human’s gaze stops only on the first horizon of the phenomenal Being presented to him and does not look into those more universal depths that in fact represent not yes, but no, said to an ever-expanding range of objects, objects — that is, these are as if levels of exclusion: the more universal the possibility, the deeper it excludes the prospect of any presence.

Human, looking through the present Being presented to him in the first approximation, sees through this prism a certain radiant depth, a radiant distance, which seems to him as a universal yes. He does not understand that the universal is negative in its essence. He lives by this social consciousness, which is the fundamental cliche of ontological trust into which every native falls or is driven. However, freedom lives in the heart of every human, since every human is born as a perceiving creature, and he can perceive only due to the fact that he is not identical with the surrounding reality. But this paradigm of non-identity, by virtue of which he is a mirror of everything that surrounds him, is given to the vast majority of people virtually and unconsciously. Human seems to be a consumer of the fact that he is put, let us say conditionally, by a certain circumstance, by a kind of providence in a central position in relation to all reality. Any human — a butcher, a janitor, a professor, a president, a master of the Masonic lodge — they are all placed in this central position. But since their consciousness in the vast majority of cases is not actualized, they perceive it as a kind of self-evident, gratuitous circumstance. A person does not use his position of centrality even for a thousandth of a percent, not realizing that the simplest operations in his mind, the simplest syllogisms, the simplest acts of understanding the surrounding reality, which any butcher, any saleswoman, any janitor can produce, he carries out only due to the fact that he is given the position of the central subject in the middle of reality in advance, which he has to interpret. Theology sets itself the task of turning this virtual subject into a genuine one, and this is a colossal prospect, a colossal shining diamond path — an unusually complex one, for the implementation of which huge energy resources are spent, seas of blood are shed. All history is nothing but the struggle for the birth of the subject. How is the birth of the subject produced? We have established that theology is, first of all, the knowledge and study of the technique of a very special thought, in general, the understanding of thought as an epiphenomenon, as an indirect product of centrality itself. Thinking arises as a result of centrality. We have mentioned that if some peripheral piece of bios, known to us as an animal — a fox or a hare, was given centrality, that is, if someone somehow inspired or revealed to this ecosystem-tied, existing in the system of Pavlov’s “send-response” to the hare with his small brain the experience of centrality, then the next moment after the experience of centrality, the hare would have the opportunity to think, because in fact thinking is the establishment of the phenomenon of equidistance from everything that surrounds you. For an ordinary creature — for an animal, for an insect, for a fish — there are no objects, for them there are only challenges presented — tactile, visual, and so on, which clearly work with it as with a system. That is, what exists for an animal as, say, food or a threat, is there. There is nothing else, everything else prevents it from perceiving that.

What is human? Human is simply an unrelated naked creature who sits on a hill, blown by the wind, and for whom the nearest tree, the cloud, the sun, the other person, are non-binding equidistant phenomena. They’re not challenges. It has nothing to do with his system. It’s just like a mirror that doesn’t care what it reflects. A closet is a closet, a window is a window, a person who came in, a thief who entered this room means that we will reflect the thief: it’s still equidistant. But if everything is equidistant, then through this mirror, through this point equidistant from the center, connections and relations arise, only through this point do the semantic relations between these objects arise for the first time. Why do they arise? Simply because there is a phenomenon of equidistance. Remove the phenomenon of equidistance — and there will be no sense, but there will be a system such as an engine, such as an internal combustion engine. Enter this equidistance — and a relationship arises that has no other justification than to give it meaning, to give it interpretation. From the very centrality a thought arises, but when this thought arises it becomes a terrible force that confronts the colossal weight of the absolute object, that is, the total everything. For total everything is absolutely meaningless, total everything is not any kind of idea, total everything — if you want, imagine it as chaos, if you want, imagine it as order, but order is an invariant of chaos. Order is really no different from chaos, order as such — a certain reproducing sequence of events or a certain reproducing interrelated sequence of phenomena as such, the order itself does not carry any meaning. Meaning arises only through thought, thought belongs to centrality, and centrality to human is given by Providence. Let us call it Providence, so as not to make our discourse too religious, confessional, so as not to introduce a frankly religious element, although we are talking about theology, but I ask you to note that we are talking about theology as a method and as a discipline of thought, and not as a doctrine of a specific confessional understanding of God as a certain “person” and so on. We put it out of brackets, we don’t say anything about God, and if we do, we mention it very carefully. We are talking about Providence, about a certain semantic vector, which, as we have stated from the very beginning, from the very first lecture, is born from the crisis of reality itself. The crisis of reality, inherent in the fact that the absolute global everything explodes given to us initially by the fact of our presence in this everything and, therefore, our difference from this everything and the indication that since we are there, then everything is not so everything. And if it is not that total, then there is a flaw in it, there is an alternative to it, and if we have a reason that this is not everything, if we are that defect, that crack in this “absolute glass”, then, probably, the alternative is also contained in us, in this crack, or we are a hint of the possibility of this alternative.

This crisisness, the absoluteness of the absolute, is the generator of Providence, which is then expressed in centrality, in thought, in subjectivity, and in revolution against the object. In the revolution against the total object. Why is the society we described in the last two lectures “expensive”, why should it pay into the “black hole” of entropy, into the “black hole” of existence for every second of its reality, for every second of its historical existence? Because it’s not a real subject. Yes, it is a collective being, yes, it is a collective reflection of the Great Being in some plane dimension, but it is like a seal impression, it is not a real Subject. We talked about Doom’s second circuit, that circuit, that backward movement that emerges when society emancipates itself from the environment and creates a counterentropic growth phenomenon within itself. This counterentropic phenomenon of growth is illusory, and it is in fact a very narrowly directed quantitative phenomenon. It represents a kind of transition of the available resource into a pronounced, objectified alienated growth. This resource is the inner freedom of a person, which is based on his non-identity to the world around him, the environment, due to which he perceives this environment. This non-identity is the energy of the difference of two potentials, or rather, it is the difference of two poles, which is constantly withdrawn and translated into objectified energy, which can be consolidated in the form of a product, resource, infrastructure, which is considered and has an equivalent in money, in which this very sum of collected human energy is calculated. Information, energy and money, closely related to each other, are like vectors, because nothing is more quantitative than money. And society as an illusory-antienthropic mechanism seeks to convert everything into quantity, into the most abstract form of quantity. Not because money is a convenient market form of exchange, but because the quantity that is the signature of energy is easier to manage. Through mathematical formulas — the amount that symbolizes this energy — it is possible to control and thereby manage the energy flows collected as a tribute from humanity. Society is “costly” because it is the shadow of the object, not the true subject. And that is why all the reasoning that civil society has some special purpose is a myth. Civil society as a kind of confrontation or a separate reality from the state, from unknown “elites” is a myth. By the way, there is no deep definition in modern political science: are the ruling elites part of civil society or part of the state, or does the state serve them? And how the elites and society relate is completely unreported. In fact, this is not talked about, and it is difficult to talk about it, because the topic of civil society as some atomic burghers who go to the agora and, in the spirit of the Greek policy, discuss their affairs — “how to tame a tyrant”, etc. — all this in the modern situation is an absolute myth. There is no civil society, there is no society anywhere, there is just a society with a capital letter. Society, as we have said in previous lectures, occupying the place of everything, is an anthropogenic cosmos — total, which is both “God”, and nature, and man, and consciousness. And within this society, the elite is the core, the heart, and it identifies itself with all this, that is, with “God”, nature, etc., and with society as such, too, because it projects the goals and objectives of society as a mechanism. In this situation, the state is an absolute inevitable phenomenon that is generated by society, as, say, a bad smell is generated by decomposition. Why? Because, as you understand, society is a mechanism for channeling human energy unilaterally, it is not the interchange of substances with the environment, as it may seem to us when presented in the economy. No, this is not an interchange of substances with the medium. Energy is taken from a human and sent to compensate for entropy unilaterally. Human receives back a small part of this energy in the form of so-called goods, which he consumes in order to physically exist, but in reality the compensatory mechanisms of such a comfortable biological social arrangement in comparison with the collected energy, in comparison with the deep drawing of his internal resources are negligible. In these circumstances, when the expropriation of the essential juices of the human, the individual, goes only in one direction, the phenomenon of the state as an apparatus of violence and oppression is inevitable.

The state is how society should manifest itself in all practical contacts with the individual. Let me explain why. Because, as we mentioned, the fight against entropy is on a quantitative level. We used to say that the powerful advantage of money, the “golden” side of inventing this quantitative social mechanism, is that money grows even when it devalues. They grow all the time, at every turn. But the things whose equivalent is money — the cost of labor, the materials consumed, the time spent on these things — do not “grow”, these things themselves devalue. Tables decay, houses decay, demolish, fall apart, get bombed, cars turn into a pile of rusty metal and then disappear. But the money that was, which once expressed their value, is growing. Imagine those 1930s fords that were produced before World War II in America: the scary and ridiculous 1927 fords that look like carriages — they can be found in museums. Imagine how they all scattered into atoms of oxidized iron, but the capital invested in their production and passed through their consumption by the population, this capital is still spinning, and it turned into a huge number of new and new dollars that arose out of nowhere. Out of nowhere? No — these are symbols of energy removed from a human, like foam from milk. That number is increasing. The number grows, grows, grows. While the material world disappears, and disappears, and disappears. What is the quantity? Quantity is an operational quantity that has certain techniques, certain technologies to manipulate it. But the state begins with the scribe. The state begins with the accountant. The state begins with the bookkeeper. Pharaoh is not a state, he is a society. It is the center of society, it is the heart of society. And the state is a scribe who counts how many jugs with palm wine or oil were brought to warehouses, to barns. The state is accounting. The state is an apparatus of violence and oppression, because it is accounting. It is an apparatus of violence and oppression, because it is a counter set to the energy charged from human freedom, which flies away into black Space. It can’t be otherwise. The state is an idol! Because in the state society reveals itself as an independent force, which equates it to a self-sufficient object. How does an ordinary person perceive the state? As a kind of alienated from the human factor, impersonal, similar to the Cosmos and the metaphysical law of force. As it happens in a well-established society — not today’s, where everything is modern and everything falls apart to go into oblivion, but, for example, in Soviet times, in the days of Khrushchev or Brezhnev. Even better, imagine the times of good Romanov’s stagnation: either in 1895, or under Nicholas I — in 1847. The state is perceived as a physical law of the type of gravity. Absolutely alienated from human will, desires, aspirations, from all variable factors. But this society creates the state as a direct manifestation of its will to replace the Cosmos, its will to become an anthropogenic Cosmos, to become a self-sufficient independent object.

After all, the first impulse of society is to emancipate from the environment. Why does Prometheus bring fire, which society gratefully takes, but immediately chains the hero and crucifies him? Fire allows us to become the second Cosmos, the second object, independent of the surrounding external entropic abyss and completely inseparable from the objectivity of society, which survives and sees itself as a “subject” for which the object is the state. The defeat of the state, the abolition of the state is an imperative in the struggle and in the confrontation with society. We must clearly understand the following: a person cannot participate in society if he is a real individual, an existential individual, a person, a proto-subject, a struggling subject who has the will to meaning. If a person has the will to meaning in the theological sense, then he is not a member of society. Neither civil, which is a myth, nor any other. He’s marginal. But the marginal is not in the sense that he is an outsider, a homeless person, etc. But in the fact that society usurped his central position, drove him out of his own home. He’s Ivanhoe. A knight, deprived of an inheritance, who comes to his home, and others are already masters there. The central position that Providence gave him was occupied by society. What’s left for him to do? Fight this society. Unmount it. Reclaim the central position. But how to attack society? It’s a windmill. But we must attack not an abstract society, which is everywhere: school, family — it is everywhere. A human was born — and immediately they begin to build him: they say that it is impossible, it is impossible. It’s a tradition, a total consensus about the nature of things hits you in the brain from the first month. They start to build you, they start to sculpt you. You are made of clay, you are told, “This is the letter A, it reads as ‘a-a’: mama.” This is a tradition in the highest sacred sense. You got that word, you didn’t know it, you can’t invent it. Society is a blind and terrifying bearer of cliché that were once meanings but have evolved into imperative stamps that you need in life. Until you read “mom” you can’t become a cog in that mechanism. If you are illiterate, you will be shipping boxes in the back of the store. You will again be stripped of your juice, as Pharaoh did with his slaves. And you have to or you want to become a bourgeois, you have to have an office, you have to drive a car, you have to get a lot from you. That’s why you’re taught the words “ma-ma” “daddy” or «2×2=4». It’s all a tradition that falls into you, that composts you. You cannot fight this by waving your hands, screeching and moving to the right and left with a wooden spear, because the path is only in the madhouse. What to fight then? You only have to fight the elite.

The elite, which is the heart, is actually the beneficiary, that is, the consumer and recipient from this society, which is arranged as a kind of mechanism for distilling the juices of your freedom into a black hole. And the elite is the channel, the air duct through which the vital entity flies away to pay for the existence of this entire anthropogenic cosmos. Hitting the Elite. But what is the purpose of the elite? After all, to beat means to understand the elite as a kind of willing [Willing — intending, aiming, striving, seeking, suggesting.] essence, as a kind of willing nature. Like some kind of snail that sits inside this shell. The elite just want to be. It wants to be today, tomorrow, always. Its goal is safety, immutability, homeostasis. The essence of the elite is complete independence from any perturbations, at least in anthropogenic, at least in a large Cosmos. Tsunami? A tsunami is for the population, not for the elite. Revolutions? Revolutions are for the people. However, there are exceptions: Louis XVI, Nicholas II. There are, but these exceptions are extremely rare. They are far from the people. Although there are. What does the elite want? Elite wants the following: here, society is a ship that has to sail faster and faster. The faster it floats, the more you need to throw into the furnace. The more you throw into the furnace, the more problematic and crisis becomes the swimming itself. Because the amount of coal or oil is limited. The ship naturally encounters medium resistance, and the higher the speed, the greater the resistance. The ship may die, but the captain must somehow move on to the next ship. This ship of ours will inevitably perish, but the captain, the chief assistant of the captain, the navigator — they must be on the next ship. What does this exactly mean? In practice, this means the concept of cycles. Cyclicality as the exhaustion of the resource of this humanity, which is not unlimited: after all, resources are exhaustible.

Humanity can be “milked”. You can bring slaves in loincloths to the status of a New York yuppie, from which you can get a thousand, or even ten thousand times more than from a slave. But you can’t drive a basic person higher than a yuppie. In the end, extensive or rather intensive growth stops. Sublimation through intensive improvement — educational status, connections, infrastructure growth, etc., when society becomes very steep, very complex, and a tremendous amount of energy is charged from it — this intensive growth is limited by human nature, which is very simple. You can turn a human into a terminal for external information flows. You can turn it into an appendage to a television box, a computer, to various systems of suggestion.

But when a human is completely turned out, when he will simply live with external stamps stuck in him by political technologists, the saturation limit will come. A man got everything. It is difficult, very difficult, to convert a billion Chinese or 250 million Indonesians into New York Yuppies. This is a dead end. Well, there is a “golden billion”, for example, there is a prospect of making two or three “golden billion”. But not six, after all! This will have the opposite effect. Because there must be differences, there must be “cold holes”. The energy convention must go inside the planetary society. Increasing to three “golden billions” is still a dead end: in the end, it turns out that the Cosmos demands more in the next second than humanity can give. What happens then? It turns out a collapse. And then the elite resorts to the normal course, which is described by Jules Verne when flying in a balloon. We must dump the ballast and get the hell out of here. Ballast is all of humanity that is dropped from a balloon. The elite move on to the next cycle. The elite enters the next cycle for a reason — it is a deeply providential, metaphysical, fundamental action. It must gather around a certain figure who embodies the Great Being. So, cyclism. We are now considering the phenomenon of cycles, that is, the change of historical humankind, only from the point of view of rational thermodynamics. Although in the metaphysical Tradition, the common place is the idea of the emergence of mankind: after the moment of emergence, humanity lives the Golden Age, then moves to the next stages, until it exhausts its entire resource, after which it dies and is replaced by the next humanity. Tradition knows the timing. This is linked to cosmic cycles, according to Indian doctrine. Not how it is spelled out in profane or esoteric texts, but how it is restored by specialists. The duration of each specific historical humanity is 64,800 years. This is two and a half turns of Ursa Major around the North Star — two and a half large “Chaldean years”. Tradition teaches us how the presence of historical humanity develops in the great Cosmos. We will return to the consideration of cyclism as a kind of inevitability from the point of view of a rationally and directly understood, without support and “crutches” of erudition, an inevitability coming from rational thermodynamics.

The elite is faced with the fact that it is possible to virtualize through the information society even those processes that are associated with the collection of real energy. But no matter how you virtualize them, this will eventually run out. Sooner or later this second circuit — the inner circuit of Doom, the society, that turns against entropy — and the first circuit of thermodynamics, the general cooling, will come into conflict. Society can no longer afford to pay. In this case, you need to go to the next ship. What will that next ship be? We have said that society has a collective analogue or collective icon, a collective manifestation of the Great Being. This Great Being all pagans take for God. And they call him Lord, Ishvara Zeus, Varuna, etc. This Great Being is called by monotheists Lucifer, Beelzebub, Iblis, Satan… Satan, from the point of view of our theology, is not a mythological creature with bat wings, hooves and goat horns, which exudes the smell of sulfur, gathers around itself a company of mad women on Bald Mountain and engages in all sorts of sexual perversions. Satan is Lucifer, Ormuzd. In the age-old, millennial tradition of all peoples, he appears of magnificent beauty as a fabulous young man of extraordinary strength, extraordinary attractiveness. Ormuzd is Apollo. Some Christians, fascinated by the Zoroastrian and Greek traditions that infiltrated their subcortex, wanted to turn Christ into Ormuzd. Rather, this is how they understand Christ in most cases, but unconsciously — so they would deny it. But deciphering their understanding of God as the Messiah too closely resembles what Hormuzd looks like in Manichaean, Mithraic, and Zoroastrian texts. This is a very serious question. The unconscious of natural human is dominated by the image of the Great Being, in the likeness of which he, in general, is made. Because Ormuzd is the first in the manifestation of the greater Being, that is, in the manifestation of the Cosmos, and in the literal Greek sense it is an archetype — the first type or the first model. Naturally, all subsequent creatures are made according to this very model. This does not mean that the God of the Prophets, who is the Master of Providence, has any relation, let alone identity, with this first being, this archetype. But in the minds of most people, God and the Great Being are simply identical. The Great Being always has a representative here among humans.

The first representative — the collective, visible to humanity — are the priests. It’s a priestly caste. It is in direct communication with the Great Being. Moreover, the priests are conscious images and likenesses that model themselves on this Great Being. But this is the visible part. And there is the invisible, which in the Masonic and Western tradition is called the “Great Unknowns” — unknown masters, unknown “superior”. They are behind the institutions of the priesthood, behind lodges, behind orders, behind Sufi paths, behind certain structures that transmit traditional knowledge in one form or another. Behind the sheikhs, behind the guru, behind the masters are these “Unknowns”. And they have a secret master — the Prince of this world. But this is not the Great Being who stands between the Big Sky and the Big Earth, it is his representative in this world. King Agharti is the King of the World, who sits in Shambhala, in Agharti. Who is he? We know this from the great metaphysical Tradition, which the Tradition of Prophets denies and rejects. Because there are two, mutually opposed to each other. A great metaphysical Tradition says that at the beginning of the Golden Age, at the beginning of historical humanity, a certain king appears — the “king of justice”, who is called Manu, who gives certain laws, certain vectors, certain rods to subsequent humanity. After a while, he hides from the eyes of people, goes underground.

For the humanity that entropizes, that lives on the surface of the earth, can no longer see him, can no longer contemplate him, it is already too marginalized in relation to his unchanging status. But it turns out that at the end of the human cycle, this Great Being, that is, his representative, comes to the surface. And comes to the surface in the form of the King of the World, who claims his rights: “I am the King of the World”. And he is met here by kings who never really went anywhere, moreover, they were always preparing to meet him. But not presidents: presidents are shallow swimmers. Kings, counts, princes, marquises, each of whom has his own teachers, gurus, sheikhs, masters, etc., gather around him. This being is called in our monotheistic tradition the Antichrist, or Dajjal in Islamic terms. “Dajjal” simply translates from Arabic as “criminal” — this is interesting. Dajjal is a king, that is, he is legitimate: pure legitimacy in its original form, he is a real king, he precedes natural humanity and completes it. Why is he called a criminal in the monotheistic tradition? In the monotheistic tradition, all kings are called criminals. Allah says in the Qur ‘an in the third person: “Allah has made all rulers sinners”(editor’s note: Dzhemal’s rephrase of verse 6:123). This is an amazing revelation of God, which does not leave a stone unturned from the claim of priests of all stripes that religion legitimizes power: they say, “all power is from God”. God says, “I have made all rulers sinners”. This means that King Fahd, Muammar Gaddafi, and Iran’s Supreme Leader Khamenei are all sinners. But if they are sinners, then the king who sits in Agharti and who should be at the end of history — who is he? He is the “sinner of sinners” he is the king of sinners, he is the king of criminals. It’s Dajjal. He is called the Antichrist. Many Christians believe that the Antichrist must be a Jew. But here we find ourselves in a clear contradiction. Jews, Judaism is a branch of the monotheistic tradition, and the Dajjal is like the “president” of the cycle of the whole humanity, which was in the previous one, is in ours, and intends to be in the next one. He repeats himself all the time. Could this have anything to do with the particular case of the revolutionary tradition of monotheism, which challenges this cyclism? No. The Antichrist is not some representative of a monotheistic tradition, even if it deviates greatly from its ideal, from its goal. It is a representative of traditional natural metaphysics. It is a character who has in different traditions, natural or traditional metaphysical concepts, different names: Buddha, Maitreya, Manu, the “spinning wheel of the cycle” King Chakravartin. All these names refer to one creature — the King of the World. And the elites, the real elites — I don’t mean Berezovsky or Khodorkovsky, who are not elites (even Putin, even Yeltsin, even, scary to say, Chubais are not elites — I mean real elites) — they want to gather around this character, so that he transfers them to the next cycle through a black pause that will divide the worlds. Through the eclipse, which is due to the fact that at some point…

By the way, what does the eclipse have to do with it? We say, “Society loses energy”. After all, it has nothing else to pay. The end is coming, the collapse is coming. And how does this collapse happen? What — the mountains are falling, the sky is falling to the ground? How does historical humanity end? Do you know how it ends? Really easy. At some point in all people extinguishes this gift of awareness of its centrality. Remember, we said, if you give a hare centrality, he has a mindset, he has a meaning. It becomes at once an equidistant intermediary between all phenomena, which, by virtue of this equidistance, gives all life meaning. Now imagine that a human is taken, pulled out of him, like a bug from behind his ear, this feeling of centrality — he immediately turns into a hare. And if he turns into a hare, a fly, a mosquito, then the world around him instantly crumbles as a semantic system and turns into chaos of “Rorschach spots”. Human is not an ecological creature, which is in clear tandem, in the ecological niche of the type of “fox — hare”: the hare sits behind the bush, the fox must catch up with him and grab him. Humans do not have an ecological niche. Human’s ecological niche is a large Cosmos, or rather, a space-time continuum, and it is neutral in relation to all niches. He sees a fly that does not perceive his as a human being, for a fly has its niche. And the tit that bites that fly. And suddenly — bam! — and out of him the centrality is torn out. Immediately a human becomes one of the flies, but without a niche! The world turns into a chaos of spots, the world turns into shapeless external twilight. There’s an eclipse. The eclipse comes for humanity thrown off board. For the elite, this is not happening. The elite are going to maintain their central identity, gathering around the King of the World and starting a new cycle, becoming the initiators of a new Golden Age. It’s a continuum in their context. It is not the Antichrist who comes against Christ, but Christ who comes against the Antichrist. The Messiah is the coronation of that energy of freedom which challenges this dictatorship of eternal return, this dictatorship of the continuum.

The Messiah is the coronation of the final principle. Christ is the enemy of the King of the World, he is a revolutionary against the King of the World. But there is still such a doctrine, and it exists in Christianity and is reflected in some way in the Old Believer(editor’s note: also known as Old Ritualists, eastern orthodox church) apocrypha, that there is not only the Antichrist — Dajjal, but there is also Ante-Christ. In the old texts of the Old Believers, which refer to different consents, it is mentioned that there is the Antichrist, and there is the Ante-Christ. The Antichrist is the one who is against Christ, and the Ante-Christ is the one who is before Christ. “Ante” in Greek is “before” or “before”. The Antichrist is coming — and the faithful monotheists, the consistent traditions of the Prophets, will fight him to the best of their ability under the guidance of Christ. But there is someone who comes before Christ — it is not the Antichrist, it is Ante-Christ. Who the hell is that? This is not the Messiah, but the realization of a historical plan to create a true subject. This is the subject that arises, which is realized in the case of the success of the project of political theology, finalist theology. This is what Muslims call the Imam Mahdi. “Mahdi” in Arabic means “driven”. Guided by Allah, guided by Providence, guided by Divine Thought. For the first time, in all humanity that has been and is closed, there will be one who is governed by Providence. Because if it had arisen in the previous humanity, it would not have happened. Humanity would have ended there. Then there would have already been an alternative to the old world and the old earth, and we would no longer exist: then, the past, humanity would have been the victorious humanity. But there were an infinite number of humanities who lost. This means that none of them realized the subject who is the guided, the Mahdi. What is this subject and how does he arise? He occurs in the process of implementing Revelation. In fact, this is a topic that we have dealt with all previous lectures: the realization of Revelation is the twelve stages, which include first the inner stage, then the outer and triumphal part of it. Revelation is a paradoxical breakthrough of something that cannot be perceived in any “organic” way. As we have said, a mirror has the feeling that there is nothing that it cannot reflect, it is total. Perception is total. Perception is limitless. But the mirror cannot reflect the black amalgam, due to which it is a mirror. It cannot develop “eyes on the back of the head”. The mirror does not reflect its back side. If it is in the corner — what is behind his back, it does not reflect. Revelation is the message from the black amalgam that makes a mirror a mirror. Which cannot be reflected in any way.

But how does this Revelation — we talked about it all the way — become “multiplied”? The first stage is internal. A spark of God is blown into the clay human. What is this? At our level, when we speak not mythologically but theologically, rationally, it is the discovery of mortality as death. If you remember, the previous time we said that a human is mortal, a vulnerable “stand” for infinite perception. The child looks at the sky, completely absorbed by the infinity of this sky. Suddenly, falling, he breaks his knee and realizes that there is a contradiction between the infinity in his perception and the fragility of the body, which is like a “stand” for this perception. Most people are simply driven into society by this trauma, like cogs. Makes them normal “caterers” of the strategy to avoid contradiction. They begin to act in the mode and strategy of ontological trust, they move away from the topic of death, they become carriers of public consciousness, etc. But for some there is a kind of “breakdown”: they suddenly realize that their mortality is inherent in their ability to perceive. And they understand at the next stage that it is their death, it is their finality, their vulnerability, the vulnerability of that little John who suddenly realizes that he is now and will not be, that his mortality is the essence of his non-identity and mismatch with everything else. The stone among the stones does not know that it is, or that it is not, or that it will not be. The stone does not know — and John knows that he will not be. This makes him not a stone. With a capital letter: Not a Stone! A non-identity comprehended through death. Then he takes the next step and discovers that death as a non-identity and the ability to register things around him, to testify — it’s the same thing. Through his non-identity, he opposes this world and simultaneously registers it and testifies to this world. And this is the phase when the spark of God is activated. That is, inside him, this spark, or, as Satr said, “absolute non-existence that has become existence”, awakens and takes precedence over the clay doll in which this spark is embedded. This is the inner phase of the realization of Revelation. The second phase comes when the external messengership begins.

After all, in order to realize subjectivity, this spark must first conquer the inner clay, and then must conquer the outer clay, prevail over the outer clay. And this appeal to the outer clay is connected with the mission of the messenger. If we look at the path of the Prophet Muhammad, peace be upon him, and the blessings of Allah be upon him, we will see that he was in deep introverted interaction with himself, with his heart, until he was forty years old. He withdrew into the cave, he indulged in contemplation, he discovered the stages of non-identity as the basis of perception, as the fundamental foundations of the fact that we can perceive. Because usually the creature seeks to eliminate, cure this non-identity. The creature perceives non-identity as a burden. People come to the priests, and they say to them: “You are that. In fact, you are no different from the total everything that will remove you and that is already in you, in which you conditionally exist as a separate mind. In fact, you are a drop in the ocean of the world’s mind”. After that, the person becomes “cured”. And here is the reverse process. Here a person understands that his non-identity is a great liberating secret. How does an external messengership begin? It is the realization that your ability to witness to external reality is actually the same as the Absolute Subject who has providentially given you this central position, this witnessing. Allah knows, and Allah sees, and Allah is the Living, the Perceiving. But you know, and you see. And your vision and knowledge, your perception is a projection, it is an integral part of the ability to perceive the Absolute Subject who is behind the crisis of the Absolute, opposes it. It rises like a flower, like a rose from the crevice of this crisis. Total crisis is everything. This Absolute, after all, is opposed by someone, thanks to Whom I arose, Who thinks, sees and is not identical with it. It is only by understanding, seeing and knowing the Absolute that I break the unity and totality of that Absolute. Who gave me the power of this understanding? There is an Absolute Subject who is independent of the vicissitudes of what I may or may not be. And if this humanity is erased, who will give the next humanity that central position, as a result of which it will again try to break through bypassing Doom. There is an Absolute Subject, who is the antithesis of an absolute object, but they do not exist in parallel as two absolutes — it is impossible. And the antithesis of the modality of being: if there is an absolute object, then there is no Absolute Subject.

But not as much as, they say, “there is no such thing”. It is not Sartre’s: it is absolute non-existence, which is the mode of true existence. It is the concentrated Parmenides’ “non-existence” that came to the center of our heart and there challenged all things. That’s when we realize that our witnessing abilities are a shadow, a reflection, an impression not of an object, but of the perceiving ability of an Absolute Subject, we understand a great thing. We understand the unity of witness between us, the relative ones, and the Absolute Subject behind us. This is the absolute witness, the total knowledge of everything, which is called: “Allah knows what is in your hearts”. He knows what is in our hearts, because our heart and God’s “heart” are practically the same thing. Like a footprint in the sand and a foot are one and the same in this sense. And after that, when knowledge begins, an external messenger, a community arises. Ummah arises. What is it? The ummah is first a small number of passionaries who have heard and who have gone through all the stages of the path I have described.

First, as it were, an encounter with one’s own death, then the awareness of death as non-identity, then non-identity as the ability to see, feel and perceive. Long stages. Then move on to the fact that you understand that your witnessing is part of the subject’s witnessing behind you. And then, when you speak to people, suddenly a certain number of people, having heard you, instantly make this path: within two minutes a person sees the Prophet, leaves everything and follows him to kill and die, because the physical world, the world of phenomenal objects, ceases to have self-sufficient value and significance in general. Just follow this path, as Christ(peace and blessings of Allah be upon him) said, “Leave everything behind and follow me.” Muhammad (peace and blessings of Allah be upon him) said this. It is one way, one system, one kind. This is the family of Abraham(peace and blessings of Allah be upon him), a terrible force — a ray of awakening to one’s own death as a means of salvation. This is where the community comes in. But the community is made up of people. The Prophet is dying. The zone of historical interpretation begins. The struggle begins to understand what has been said. And in the depths of this community lives the potency of right understanding, but not just as a virtual abstract potency, but as a person who is hidden. It’s like the Hidden Imam. This is a concrete figure, this is a concrete personality that will manifest himself only in the case of true understanding. And this true understanding can only be achieved by applying the technology of thought that we spoke about in the second lecture. The technology of thought, in which the opposing hierarchy of possibilities actually becomes his internal method, he seems to “collapse” it all inside himself. But what is the community in which this thinking took place? We drew such a figure, if you remember, where we talked about a particular object. Lecture №2 with the words “There is such a moment as synthesis..” and further]: this is the possibility of the existence of any other object in place of this, this is the possibility of the non-existence of the concrete object itself, and so on… Here is a triangle brought to the mirror, reflecting, forms an internal “virtual” triangle: a particular triangle as a unique phenomenon is opposed in a straight line in the mirror “witnessing personality”. Simply put, the subject is a perceptual, “witnessing” center. Although the ordinary person is not a subject in the full sense and the human eye is not as direct as the mirror “sees” the object and reflects it.

If a person perceives an object “in a straight line”, then the object dominates him completely. But first he perceives the impossibility of any thing to be. He then perceives the possibility of for any thing not to be instead of any particular object that he sees in front of him. Then the possibility of any thing to be in the place of this particular object in front of him. Finally, the specific object itself. That is, he comes to a particular object, as if “narrowing” from the universal to the concrete, and then he comes to the denial of this particular object. That is, he comes to contemplate and perceive the possibility of this particular object not to be. Which is logical, because this object will exist even after we remove it. And only after that a direct line of human-subject relationships with this particular object is built. This is what produces the effect of some metaphysical or, let’s say, theological mirror of thought . Now, if specific objects form a semicircle around the “central” individual, then perception moves accordingly. Thus, there exists, as it were, an inner world, or a psychic world–a “theoretical” world, as it were, surrounding this “central” perceptual creature. And in front of the mirror — already concrete-practical, the real world. Physical things, phenomena present themselves to human, and there is a global, or total, theological mirror. On the back side of the mirror is a black amalgam, thanks to which the phenomenon of reflection arises and which can not be found in any way here, because a person stumbles only on specific objects and on the possibilities associated with these specific objects: not to be, be in place or otherwise and be in general, etc. But when this theological mirror of thought is built, then for the first time in this mirror, the principle of subjectivity, the principle of non-identity, begins to be reflected, as it were. The central object that is reflected in this mirror of global thought is the very perceptual creature, which is the “black hole” or non-identity, or the principle of non-existence, which has become existence, which is subjectivity in its pure form. The very principle of non-attendance, non-existence suddenly receives “seizure” and fixation. The metaphysical “back of the head” never sees. Here in this mirror suddenly on the back of the head “eyes open”. That is, before him opens the Parmenides’ second part of “non-being”, grasped and represented, fixed in this theological mirror of total thinking. This total theological mirror is nothing but a mirror that is designed to reflect God’s providential thought about human. Providential thought, providential meaning, which is invested in creation and history, etc.

A community is a community of brothers who have realized that their kinship is not that they were born from one mother, but that they will end in one grave. The common grave, in which they will end their journey, is that single “womb” through which they are brothers. Together they create this theological mirror, which reflects the providential thought of God, and are a community of performers of this providential thought. They move through history, confronting the object as a community-subject. And if they move correctly — with the support of the Absolute Subject — then, in the end, this moment of reflection of subjectivity as a fixation of counter-Being or counter-existence is realized in the manifestation of the Mahdi. He comes and leads this community, which is always an army. He leads it at the moment when it is in direct confrontation with the “King of the World”. And at that point, the virtual subject becomes the real subject. This community wins over society. And what does this mean? This means that the community ceases to be dominated by the absolute object. This means that the “costly” society ends, which pays entropy for its existence. And in its place there is a community that is not an object, not an anthropogenic Cosmos, but an independent entity to which the Cosmos begins to “pay”.

What does that mean? This means that all physical laws turn into their opposite, this means that roses begin to grow from stones, that animals begin to speak with a human voice, etc., etc. This is what in the Abrahamic tradition is called millennium or chiliasm. There comes a time when the object world is filled with justice, the kingdom of justice comes, the kingdom of absolute triumph over entropy comes. When everything that is broken fuses together, everything that has fallen rises, gravity laws no longer apply, and this only in order to finally end later for the transition to a completely different alternative to reality. Because this phase is necessary in order to demonstrate that the Subject took place and triumphed over the monstrous laws of Doom. After that, death, the Final and the Resurrection for the New Earth and the New Heaven. Not the next cycle, but a completely new alternative in which there is no object, in which there is only a subject. Everyone who took part in this subject is resurrected, and their faces become illuminated by what used to be a night, begin to shine like a dazzling Sun. Darkness, without ceasing to be darkness, becomes a source of radiation. In other words, darkness disappears completely, because the darkness that shines is a space in which darkness is no longer possible. The shining darkness makes the light itself meaningless and superfluous. Thank you.