This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

NOTICE:
This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

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Mary as avatar of universal substance

Universal substance, containing in one of its aspects the scholastic materia prima, which is not ‘dead matter’ as we imagine it today but rather the cosmic Substrate out of which all things are made, is itself pure Receptivity. Universal substance is the cosmic womb, capable of receiving all forms that come to be planted in it as so many ‘divine seeds.’

Our conclusion, which seems obvious in light of everything else, is that the Virgin Mary is the real manifestation (which is also a personification) of universal substance: this statement implies all of the dogmas and all of the epicleses given to the Virgin in the Christian tradition.

Mary’s womb could contain the Logos because she was the ‘humble servant’ of the Divine Activity, there with him from the beginning as the eternal feminine, and entirely at the disposal of the Holy Spirit. The consequence of this receptivity is the springing forth of the created world in its original innocence, thus we see that to identify the Garden of Eden with the fertile marian womb is not poetic fancy but a real metaphysical truth. It was she who received the cosmic seed at the foundation of things, for only such a one could receive it again in human form.

Are we to conclude, then, that she is the Incarnation of a Goddess, on the level as Christ? We cannot, for this would not only contradict the doctrine of the Church, but it would be to confuse two different manifestations that are qualitatively distinct and not hierarchically equal.

Christ has always been considered an Incarnation of the Divine Person, with all that this implies. Mary, insofar as she is an incarnation, is that of a divine attribute, or rather a cosmic principle. What she manifests is no small thing, but it is not one of the divine persons, a personality that has ‘descended’ and become human; instead, she herself, as woman, personifies that cosmic principles and in a sense transfigures it by summarizing it in herself.

To draw again from the Hindu vocabulary, we can say that Mary is an avatar of universal substance, a manifestation in human form of a divine attribute—femininity—and this is enough to distinguish her from other men and women, justifying all of the lofty worship she has received and the role she has played in the cosmic drama, while at the same time distinguishing her from the Trinity, and in doing so we are enabled to plumb further the depths of this mysterion while keeping everything else in its proper place.

Lastly, if any of this seems to transgress orthodoxy, we would simply refer the reader again to Proverbs 8:22-31, and urge that it be contemplated patiently and the implications contained there acknowledged in their fullness.

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