Is L. P. Karsavin’s all-unity ALL-unity? (Phenomenology of all-unity in philosophy, religion and sacred art)
Abstract
The article is an attempt to ground the idea of all-unity, not limited by the confessional boundaries of Orthodox Christianity. It is shown that “philosophy of all-unity” is “eternal”, it is rooted in antiquity and is most vividly represented in the mystical teachings of Plotinus, Pseudo-Dionysius the Areopagite, N. Kuzansky, Ramakrishna and Bahá'u'lláh, naturally integrated into the philosophy of cosmism, theory of organicism, philosophy of cordocentrism. It is argued that the real all-unity, which is based on the idea of one God, consists in the recognition of the profound unity of all religions and all the elements of the universe. It is revealed that all-unity is manifested in the sacred art of various religions, in which, in spite of apparent differences, some common principles and ideas may be found. Analyzing the sacral art of Christianity, Islam and Chan Buddhism the author identifies common ideas about the birth of the world from the Light, manifestation of God’s Word and creation of the world out of Emptiness. The author insists on the unity of God-Creator in Christianity, Tao in Taoism, and Emptiness in Buddhism. As an illustration to the all-unity the symbolism of “The Vitruvian Man” drawn by Leonardo da Vinci is analyzed: the unity of man and God, micro- and macrocosm; the Universe as a single organism; the image of the united humankind, in which every human being has his own function; and the nature of every human being.
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