June 5, 2009

Ruinosus Angelus to Angelus Lapsus

A chance find on a random fashion blog, which brought me to the above outfit, made me first think why in the world this kitschy Playmate Angel was ever given the right to exist. This train of thought continued into why strapping a model with faux
-wings and bringing the concept "Angel" into a playful fantasies universe would be so appealing to soany people.

I asked myself why the concept of Angels as divine vehicles of the three Abrahamic religions (Islam, Judaism and Christianity) has emerged as a persistent element in our collective thought and most important what has it meant for the evolution of the human self. In response to the first issue I quickly thought of the human penchant for recreating the essence of the divine through acts of artistical creation. The closer to perfection and reality the artist got, the closer to the act of divine creation he considered himself to be.

On a second, less recondite line of thought, I wondered how Fashion would work towards the integration of a second skin, of an exo-skeletal, artificial shell. I also thought of whether it would just be creation for the sake of artistic license to incite controversy, or whether it is something more, that falls on the borders of envy towards the act of divine creation, and is actually an neoteric attempt at emulating the very act of 'de novo' genesis.

Unlike their Divine architect, Angels are beings of two worlds, torn between their spiritual origins and their physical duties. Divided from the immutable, sacrosanct Divine, Angels lean more towards human nature, where erring is possible. Religious texts often give these so called Fallen Angels as examples. Symbols of incogruity inspired by the unbeknownst vitiation of the Divine essence, and a thin line between ruin and damnation brings doubt to the presumed infailability of Divine work and hope in that it is remotely possible for Man to get closer to the work of God and Nature, whether it be daedalian or imitative in nature.

A subconscious analogy between Angels and Humans and the newly discovered common denominator, their propensity for sin, is now possible. A higher being's capacity for "falling" easily becomes justification for one's own human failing, followed by an increased acceptance of one's subjacency and complacency for Sin.


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