The archaeological sacred


Culture starts with the originating worship. It is the worship which celebrates and rhythms the difference between nature and the culture. However archaic it is, the worship rite is archaeological praxis of humanization. It is about continuing here and now and efficiently acting again and again the sacral bio-cosmic drama which guarantees ultimately the ontological consistency. Worship brings ritually up to date the original drama and the victory of life over death. The first human praxis is already sacral praxis. The specific human living is dialectically conquered through this praxis. Without the originating `magic', there would never have been something like `science'! In its manner the rite introduces cleavage and division in nature. The tool is initially something ritual.

In the beginning is the cosmic life. In a universal ‘hiero-gamy’ it generates all the living beings. So goes the original sacred drama that the myth celebrates permanently through time and whose rite brings up to date an infinite effectiveness. It goes on with the fascination of a vital force inexhaustibly active and effective, permanently victorious of degradation and death. It goes on with the frightening of a possible risk of exhaustion and degradation, possibly starting from a human disproportion.



Archaeologically “crowned” is lived like the guaranteeing one of the density to be it always threatened of losing and “liquidation” in the “layman”. The effort of man will thus be to bring the being tirelessly back into its sacral center where it must ‘reload’ his force. For that various worship techniques are created.

The sacred is active source of the symbol. It informs in its depths the symbolizing powers at the root of any symbolized symbol. And with the symbol begins the human efficiency over the world.

The rite structures the space, the time, the being and the coherent action of men. So are the rites of passage which govern becoming personal and with the social functions. So are the rites of the vegetation which give rise to agriculture. So are the totemic rites which govern the domestication of animals. So are the rites of the fire without which the metallurgy would never have started.

Man as a quantifier and measurer of the world is physically magic! Léonardo da Vinci registers it perfectly in the proportion of the square and the circle. As of Egyptian and Greek Antiquity the golden section gives the key of its harmony. And the `modulor' of Le Corbusier defines its postural dynamics.

One of the large cuts contemporary to the emergence of the human difference is that which takes place between the pure one and the impure one. This originating sacral division crosses the world vertically and marks its radical axiology. It is about a lot more than simple `qualities'. It(s about forces, and these sacral forces can be actively antagonistic, clashing and fighting. The pure one must be victorious.

The sacral force determines and governs the ontological levels. But force always signifies conquest, on a basis of a permanent threat. Because sacral force can be lost! There is an astonishing perception of the fundamental entropy of the world! Sacral entropy is identically ontological entropy! There has to be an upstream dynamics.

Other big differences will arise up from this originating antinomy between pure and impure; for example the difference between fault and sin, between shame and repentance…

Contemporary to the emergence of man there is also the taboo. It marks and protects the great difference without which the human one would not be. Taboo forbids. At the same time it affirms. He is ‘no’ in the middle of ‘yes’. It reveals the deep and fundamental prohibition of a yes without a no, the prohibition of a kinship without a distance, the prohibition of an encounter without a difference, the prohibition of an intensity without a gaping. The place of the taboo is always in a node of sacral intensity, where the sky and the ground meet dangerously and where the original drama is acting with more intensity.

Very important is the node of originating bio-cosmic sexuality, the sacral mystery par excellence. But taboo is found everywhere there is life. Life in its sacral divine or celestial source: totem, ancestors, women, priest, kings, chiefs, wizards… Life in its extremes: deaths, spirits… The threatened life: solstices, eclipses, diseases, heroes, hunters, founders… Life in regeneration: menstrual cycle, healer, initiation, circumcision… Intense moments of the life: festival, birth, death, sowing, harvest… Places of vital concentration: ‘omphalos’, sex, caves, sacred stones, sacred trees, temples…

It is in the sacrificial rite (latin: sacrum facere) that the sacral crisis reaches its climax. From its most antiquated forms up is replayed this crisis without which the human reality would not be. Here appears the deep sacral dialectics, the crossing of negation towards the ‘other’ one. Good is destroyed so that the best can be. Value is destroyed so that in its gaping appears another and greater value. Life is sacrificed to overcome death. In the extreme rupture occurs a more extreme plenitude. The sacrifice actualizes this mysterious dialectics through which the putting to death becomes victorious of this death itself.

In this acting again where life passes through death to live again more immortal, man emerges with the unconscious knowledge of the originating victory. Its cult, as primitive it may be seen, participates of the original ‘bio-gony’ and brings its effectiveness up to date.

The sacrifice, in all its forms, testifies of this unconscious knowledge that life can be fully life only through a `sacrificial negation'. You find always the deeply humanizing dynamics of negation: outdistance, difference, no, not yet, not immediately, further, higher… A negative space opens. The sacred one is founder of such a dialectically antithetic space, a space of call and provocation. In this space, the emptiness is more relevant than fullness.

Culture arises through emptiness, in the gaping of what is useful. The prehistoric tool of the Acheulean period which one calls `almond' is from the start on different as the other rollers found in nature. It is `sign' of culture, signs of humanity. It was incontestably manufactured in the sight of a technical utility. Its shape looks logical. You can explain it and even justify it. This form could only be that. In fact it is much more. This form in `drop of water' is harmonious. It is beautiful. There is a ‘plus’ just for nothing. Just for the pleasure. Just for ‘culture’!

This mysterious ‘more’ comes from ’less’. It arises in the gaping of usefulness. It comes in the negation. It comes in the difference. Its value comes from elsewhere.

 

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01 Human Paradox
A paradoxal animal
Human paradox
In rupture
An animal in crisis
An animal 'less' (something)
Premature and naked
Child of the difference
Child of elsewhere
 
02 Verticality
Middle and extremes
Tropism to upwards
Divine instinct
The vertical living
Vertical interiority
The personal mystery
In strict immanence
 
03 Gaping Depths
Gaping deepness
Child of gaping
Gaping on an other order
Gaping of meaning
Gaping on the questioning
Gaping of matter
Gaping of existence
In vertical gaping
Negative anthropology
 
 
04 Sacral Difference
Sacral dimension
The sacral difference
Sacral crisis
The archaeological sacred
Sacral verticality
Hiero-tropic space-time
 
05 Human Environment
Human space
Closed and open
Curvature of space
Negative space
Space of the sense
Including and included
Between Alpha and Omega
 
 
06 The Matrix of Humanity
Child of a culture
Human matrix
Culture and cultures
Master speech
Refusing the enclosures
 
07 The Spirit
The spiritual reality
How define it?
Going through
DIS-tinction
The spirit says no
Dialectics
 
08 Spiritual Breath
Breathing
Spiritual energy
Making sense
To signify
Sense is through gaping
Speech and language
Symbol
Faith
 
 
09 The Sense of Sense
The Sense
The space of the sense
The house of the sense
Including and included sense
Confinement
Master and possessor of sense
 
10 The Reason
Science
Constituted and constituent
Scientific dialectics
Bubble
Between
Structure and sense
 
11 The Meaning
Demiurge of the significances
Through
To run here and there
Mechanism
Trough articulation
Articulable matter
 
 
12 Systems Analysis
Systemics
The system
Systemic operation
Energy
Tanks
 
13 Oïkology
Impossible closing
Systemic totality
The house of the spirit
Ecology
We sinned
 
 
14 Exodus
Spiritual adventure
Out of safety measures
Out of the cave
Logos in exodus
 
15 Through Difference
Difference
Starting from difference
Crossing the duality
A logic of crossing
Chance
 
16 Dialectics
Going through 'no'
Fundamental dynamics
Dia-logos
The fourth dimension
Passover dialectics
 
17 Alliance
Broken Alliance
Rupture of the bond
The prodigal son
Atheism
State of grace
 
 
18 History
Emergence of History
Impossible totalizing
Trans-historic verticality
The sense in exodus
Between Alpha and Omega
 
19 Fertile Confrontation
Singular adventure
Dialectical gestation
Antithesis
Two revolutions
Exponents
A long gestation
Explosiveness
 
20 Progress
What is progress?
Source of The progress
Exponential acceleration
The tool of progrès
Why it isn't working
Wedged exponential growth
Progressive illusion
 
21 Schizoid
Tautological speech
Idealism
Master and possessor
Flirt with nothingness
God driven out
Without the Father
Without recourse
Psychosis
 
 
22 The Other One
Arising
The other one
Exposed
To tell the other one
 
 
23 Adventurers
Components and exponents
Adventurers of eschatology
Today
 
24 Through Scandal
Gaping mystery of evil
Trough distance
Congenital evil
Entropy in the human hearth
 
25 Agape
Gaping of Eros
Captive desire
Eros and Agape
Going down
Defeated entropy
 
 
26 God in You
Tropism for Agape
Bottomless bottom
Cleaning the sources
Let you fall
You fall into God
 
 
 
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