چکیده:
This paper has three parts. In the first part, we bring to the fore an ancient Vedic concept of mesocosm and discuss its religious and cosmic significance within Indian religion. This part also brings an initial approach towards philosophy of spirituality by focusing on the role of breath within the very concept of mesocosm. In the second part, based on our preliminary analysis, we present an original account on triades and Trinitarian thinking in some of the religious traditions by discussing the following questions: (1) What does the triade as a concept bring to theology and religious studies? (2) How could it be understood as a form, representing the most perfect model for the sacred correlation between divine and for the human Being? (3) How is it related to the idea of the “Third Presence,” the relational link between One and Two as primeval ontological realms? In the third and concluding part, we return to the ancient Indoeuropean religion by discussing the mediatory role of the Indo-Iranian Mit(h)ra.
خلاصه ماشینی:
Part I: On Mesocosm in Ancient Indian Vedic Thought In his introduction to a translation of early Upanishads, Partick Olivelle describes the triadic relation between the human body/person, the ritual, and the cosmic realities.
Witzel argues for the reconstruction of the term "mesocosm" within the Vedic magical interpretation of the world, where we face different analogies or magical "identifications" between the macrocosmic and microcosmic realities or gods (for example, Sun-eye, Wind- breath, Earth-body, Waters-semen, Fire-speech, etc.
1 Mesocosm as a sphere of breath or cosmic wind (or, in Christianity, Holy Spirit) refers to the inauguration of the triadic principle or the so called third presence into religion—as a newly conceptualized cosmico- ritual space between God/gods and humans.
" (Ogbonnaya 1994, 8) What Ogbonnaya is arguing here is very important: first, dyadic relations (known from the old metaphysical and theological models (Heaven and Earth, God and the world, macrocosm and microcosm, but also the mýthos–lógos dichotomy, and the dichotomy between man and woman) cannot assure the space in which both ontological or divine realities would exist in a mutual peaceful atmosphere and without an ontological conflict or any other form of appropriation, either by higher or lower vertical realms, or by any one of two horizontal sides or realms of the dyad.
On the basis of our earlier expositions of both mesocosm as a Vedic concept as well as various religious constellations of early trinitarian thinking, we will thus try to point to some ethical consequences of this thought as related to the God Mit(h)ra.