Trinitarian discourse and hypostasis models of consciousness

The doctrine of Christ, in whom two essences coincide, i.e. the divine and humanones, is closely connected with the Christian approach to the problem of personality. One can talk about the development of Christiananthropology, which includes a range of problems in understanding the analogy between the hypostatic nature of God and theorganization of human mind. The fact of the existence of His 'hypostatic versions' is interesting for the analysis of patterns of humanconsciousness; the doctrines of the Church Fathers and religious philosophers of the following centuries have the concept that the trinityof the divine personality is projected onto the nature of personality or individual consciousness in different ways. The question is ofextrapolation of the principle of internal communication of the hypostases inside the divine personality in a human being's spiritualnature. The main feature of the Trinity, according to the Christian doctrine, is that the more different the persons or hypostases are, themore they are united. Paradoxically, the undivided unity of the hypostases gives them personality. The hypostatic relations arecharacterized as a self-differentiated identity. The hypostatic nature of God is a source of true identity as the divine incarnations are free,perfect, substantial, unreduced to anything and, thus, incomparable and absolutely distinct in their identity; it is the essence of theChristian concept of "personality". The idea of absolute identity of the Persons is required to justify their equality and groundlessness,their base lies in each other. The idea of their absolute difference should indicate the personification of hypostases. The Persons' identityarises in their relationship - they differ only in respect to each other about the same world, they are one and the same. Such kind ofrelations lies in consciousness. All that we believe to be its components - language, thinking, mind, forms of openness - all thesedifferences are obvious points of convergence. Thus, M.K. Mamardashvili and A.M. Pyatigorsky in "Symbol and Conscience" state thatmatter itself is represented by a symbol and in the psyche and consciousness, and thinking, although its representation "looks" like quitea different one. In fact, it is one object, but visible in different dimensions: "The fact that we develop our thinking in the form of thepsyche, it may be the terms of our mental life in its relation to the life of consciousness" (Mamardashvili, M.K., Piatigorsky, A.M.Symbol and Conscience, Moscow, 1999. p. 141). The article discusses the projections of the hypostatic relations for the human mind,belonging to Aurelius Augustine, P. Florenskyi, V. Losskyi, L.Karsavin, imply the existence of the "hypostatic" model of consciousness.The specific quality of the latter is representation of the contents of consciousness as to the identity of various aspects, different only inthemselves, with respect to each other, but tending to coincide in a certain aspect of their consideration.

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