Passover
dialectics
The
double opening
of otherness
was really possible only in and starting from the Judeo-Christian
space where, absolutely single emergence, the 'other'
has a logical and ontological priority on the 'same'. If dialectical
reality
has its source in the Bible, dialectical formalization
will only be done in the Western space born itself from the
dialectical confrontation between the Greek component and the
Judeo-Christian exponent.
Through
the whole of the human experience, it is in the Bible and the Bible
only that this 'out of' and this 'ahead' find their full relevance.
Can a people venture far with their God without not being marked
by him in the deepest of its being and of its culture?
The
fourth dialectical moment is that of the infinite Exodus.
The
Exodus is the original experience in the Bible and the central light
in its writings. Starting from Exodus, every preceding and following
event takes sense. For
the pagan ones, every thing is always at the beginning. After that it
goes with emanations and degradations, and, on the best assumption, a
possible return towards the origin. In the Bible, whose language,
already, does not distinguish really between present and future,
alpha is for omega and 'eschaton' is principle.
The human condition is not buckled up in the continuity with what is
given naturally. The human condition is very deeply a 'passover'
condition. Man becomes truly man only 'through'…
Rupture. Exodus. Passing over. Man reaches plenitude while crossing
painful spaces of difference and negativity.
Astonishing
'dialectics' already! Before even the term in its modern meaning
could be integrated in the Western mental space, already its reality
is there, vigorous, still free of any ideological prison. Not yet
made up in way of thinking and explanation, but already constituent
of an extraordinary dynamics of the being.
The
non castrated dialectics is for transcendence. It passes over a world
resisting to what is 'elsewhere'.
It clashes with things which refuse to open to 'other' dimensions. It
is a foolish and impetuous adventure 'out of'. Infinite Passover of
man. Infinite Passover of the being. Who,
today, can still understand it in the plenitude of its ontological
dimensions, whereas for more than two centuries we have brought it
back to the reason of our logics of finiteness, of our hermeneutics
which turn round and of our schizoid fences? It was the key of the
open infinite. We made it an easy verbal pass key for locks of shoddy
goods.
Its
originating major force is not first in the logical instrumentality
of an explanatory process but in an irreducible historically tested
and lived reality, founder of new humanity, the biblical
Passover. The
Bible is
summarized in the Exodus,
this infinite movement 'out
of'.
Every thing else is in dependence of the Exodus. Even 'Creation'.
If the concept of 'creation' is fundamental in biblical theology,
that of 'history' is it not less. Both meet in a deep logical and
ontological ratio. 'Creation', the first moment of history, opening
the historical process on an indefinite succession of creative
moments.
Exodus
of all things out
of
nothing.
Irruption of the original Alpha which tends towards Omega, in the
opening of a 'topos' of the future which is 'u-topos'.
So that the true genesis is less at the beginning than at the end. A
tension towards new
creation.
The 'eschaton'
of a new earth and a new sky. The rise of the new Jerusalem, whose
luminary will be neither sun nor moon but only the Son of man. And
perhaps haven't we finished yet exploring the depths of the world in
its infinite creative possibilities. A very deep bond
between cosmos and logos. When 'matter' is more than 'matter' with
its possibilities of infinite developments, that is to say of
infinite exoduses
of forms.
The ultimate dialectical
moment meant by 'trans' engages the human reality in an infinite
Exodus. This Exodus is not for itself. Its dynamics is not buckled on
itself. The human being is open on its 'other'
dimension. This otherness remains impossible to circumvent.
Before
being a law of the spirit, 'dialectics' is initially, very deeply, a
law of Alliance. It draws its relevance from the experience of the
Passover mystery. Rupture. Exodus. Crossing towards the Promised
land. Crucifixion. Death which bursts in Resurrection. The
paradoxical truth that essence occurs in 'going through' and 'going
beyond', not in 'in-sisting' on fullness but in 'ex-sisting' through
gaping. That the truth of man is in 'going beyond' of man. That the
truth of the human condition is in its rupture and its opening.
Is
dialectics basically possible elsewhere than in the mode of grace?
When negativity, any negativity, experiments that it is not absolute
but that, through a mysterious gestation, it works with the bringing
forth of an 'other' reality.
'Trans'
says the opening of the human reality. It says at the same time that
man does not have the last word on itself. Man is open beyond of
himself. In
this infinite opening freedom finds its infinity.
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