So, if we are interested in the divine nature, which is unattainable for us, and we talk about it without experience [how to know, to recognize what can never be known?!], then we are outside the Church, which does not philosophize, does not speculate, does not fantasize, otherwise it would no longer be the “pillar and bulwark of the truth”. You ask: why does the Church not speak directly, without parables, without ambiguities, simply? That is the point, the Church speaks very simply, and primarily in common sense. But we manage to adapt the simple, unambiguous word to suit ourselves, to suit our understanding, to continue living in delusion [misleading, ignorance], indulging our lusts, and at the same time calling ourselves Christians. Therefore, the Church, as a loving mother, being all things to all people, picks words appropriate to each spiritual level from the lexicon and experience of the listener-proclaimed, to bring everyone to repentance. Therefore, it speaks of the unspeakable, hypostatic being in the language of experience of “nature”, which unenlightened sinners live by baptism. However, know this – while we speak words and need to listen to them and learn through them, we still live by nature, not by hypostasis, the language of which is silence, hes ychia.
And now let’s say a few more words about Personality, Hypostasis, using a biblical device, according to which the same event is mentioned twice. Thus, being the image of the Holy Trinity, in which three (there is no arithmetic or numbers here) Divine Hypostases hypostatize the single Divine Nature, a person – is billions of human hypostases, which hypostatize the single human nature. A person – is a personality, hypostasis, I in relation with Others, who has (not having) a body and soul – nature. (There is no nature without hypostasis, and no hypostasis without nature – V.A.). Thus, I have a body and I have a soul (I have, in order not to have – they are necessary for me, in order not to be necessary). The body “mine” (not mine, because at the same time it’s also of Other hypostases, human “I”), but not I. The soul “mine” (not mine), but not I. My life depends not on the body and not on the soul – but on the Others, on communication or non-communication with Them. Therefore, the body – neither mortal nor immortal, the soul – neither mortal nor immortal. The question of life and death concerns hypostasis, not nature, which only exists (as a result of God’s creative Word: “Be”). We cannot not exist – but what our existence will be: As Life in love, or as death in egoism, appropriating “one’s” “immortal” soul, or soul and body together, in autonomy, – depends on the I, which realizes itself – i.e., determines nature as love, or conversely is the realization of nature – i.e., is determined by nature as egoism and as the ultimate form of it – autonomy (the difference between egoism [there is still a need in the Other, to use him for utilitarian purposes – hell] and autonomy [the Other is absolutely not needed – a place meaningless, abaddon – a channel under the abyss of hell] see below). Thus, we live or survive after the separation of soul and body, not because the soul is “immortal” – these are pagan tales and fables, – but because we are personalities, whom God Loves.
What all that we talked about – are not just philosophical reversals (intricacies), we will make sure when we talk about the principles of spiritual life – practical application of dogmas in the spiritual life on the way to deification.
Frequently in the text will encounter terms – ontology, existence, and derivatives from them, so let’s say a few words, what we will understand under these theological-philosophical terms and what content we will put into them.
ONTOLOGY – teaching, word about being, that which Is and answers the questions: who? what? God about Himself says: “I am being – I am He Who I am; I was He Who I was; I will be He Who I will be” – these three phrases – are a translation from the Hebrew (in which the Old Testament is written) phrase “ehyeh asher ehyeh”, which in Greek was translated as “Ego eimi ho On” – “I am Being”. Thus, ontological – unchangeable, eternal, always equal to itself. What? – essence, Who? – personality, hypostasis. For example, the world, which we perceive with our sensory feelings – is not being, does not exist, does not exist – this is non-being (it is changeable). And the ontology of the world – is the uncreated Divine energies, logos-wills of the Tri-Hypostatic God. Therefore, when we will use the word “ontological” and root-related words, we will mean God and everything that partakes of Him. Ontology in God…
EXISTENCE – is a way of existence, and answers the question: how? How (mode) does something exist, stay in communication, relations with Others? Existence – an ontological category only in God: “God is Love” and “Love never ends”. Love – as is the Hypostasis of the Trinity? – eternal – ontological category. Antipode: “The world lies in evil” – a way of existence – nature, which is always “very good”, “good from evil” exists in non-being, godlessness, as opposed to the Trinitarian mode (way) of existence in Love. Therefore, when we will use these terms (existence and ontology), they will relate to God and the deification of man, as partaking, communion with the Trinitarian and God-human mode (way) of Existence (To be as God).