Sacral crisis

The sacral upsurge is properly a crisis of childbirth of the human reality. It is through the sacral crisis that man is born as a man. Nobody knows at which exact moment of the evolution this started. Nobody will undoubtedly ever know it. But the accession of a certain primate to humanity remains otherwise incomprehensible.

Man is starting from an animal in crisis. As long as life coincides with itself, it is only an animal reality. It is in its distance with itself that is given the chance of emergence of authentic humanity. It is in gaping that it is provoked to go beyond. So begins the long story of a certain living being incessantly challenged through a long succession of differential crises. That was impossible without a great act of provocation. Only the sacral ‘fascinosum’ and ‘tremendum’ could dislocate the animal compactness and open in this primate the gaping infinity. The ‘same’ one was unable to defy it. An ‘other’ one was needed, the great sacral difference provoking man to sacrifice his animal fullness.

Man as a man is thus born through the sacral crisis of life. Thereafter, the history of the man is inseparable from the history of his gods. Of his God! From then on man has to be deified so he can become human.

The sacral emergence is crisis of the world so that humanity can emerge. An infinite gaping fissures the middle to deliver it to the extremes. A great negativity makes a hole in the middle of our easy positivity. An originating difference provokes the dialectical deployment of the new world of humanity. Even before the profane end the sacred could be distinguished, this fundamental and founding act of the difference was already acting. And even in the most profane spaces it is still omnipresent. How can you explain, for example, that one piece of fabric can become more than a rag to be a flag!

Thus begins the exodus of man towards authentic humanity, the accession of man to the conscience of fuller humanity, to moral conscience, to creative and historical freedom, to personal liberty. This exodus needed the Other one. It needed the great dialectical negativity, the other infinitely other, the infinite provocative difference.

Alienation? For Feuerbach and Marx, religion can only be alienation because it founds a duality between the heaven and the earth. However such a duality is `alienating' only from the mechanist point of view of the broken object. From an authentically dialectical point of view, this division is chance. The irruption of the new other reality is at this price.

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