Being created by God, and therefore holy and having a certain intrinsic value in its core, the person has a free and creative will, which manifests itself as a system of actions, which is to say an empirical character. In this sense, the person is (a) character.
But a creature of God is a person and must be saved; yet the wicked character is precisely what precludes the salvation of the person. Hence the clear conclusion is that salvation implies the separation of person and character, the individualization of both. What is one must become distinct. How so? Just as three is one in God, the One par excellence, the I (ego) is split: while remaining him/her-self, it also stops being him/her. Psychologically, this means that the ill will of man, which takes the forms of passions and a prideful character, is split from man himself, acquiring an independent and non-substantial situation in existence and, at the same time, being an absolute nothing “for another” (after the fashion of “you”, which is the metaphysical synthesis of “I” and “him” in the divided person). In other words, the “in oneself” of the person, being essentially holy (according to the “he” paradigm), is split from its “for oneself” (according to the “I” paradigm), because the latter is wicked.
The moments of one’s existence acquire an independent meaning, being split from one another, and my “for myself”, since it is evil, abandons my “in myself”, departing into “the outer darkness”, that is outside God, in the “impenetrable darkness” which lies “outside God”, where He “does not reach”, in the metaphysical place where there is no God. The Three-One is the Light of Love, where He is Existence; outside Him there is the darkness of hatred, and thus eternal annihilation. “The Trinity is the unshakable power” and the Ground of all stability. Denying the Most-Holy Trinity, apostasy and isolation from Her, cuts aseity (this “in myself”) from its power source and condemns it to revolve around itself. For the Gehenna is the negation of the Trinitary dogma. It is not for nothing that at the core of the evil art of magic lies the denial of the trinitarian nature of the symbol “three”. I once happened to hear that a Father asked a wizard during confession how he does his craft; he admitted that he only said: “Three is not three, nine is not nine”.
The meaning of this blaspheming formula is clear: three is the sacred number of Truth, and nine – the same Trinity amplified, “potentialized” (at least this is its significance in symbolic arithmology) – is again a number of Truth. The Trinity is being refused its trinitarian nature, Nineness is being refused its character, that is the numbers of Truth are being refused that which makes them numbers of Truth, their veracity. Thus the spell of “Three is not three, nine is not nine” is an impotent attempt to demolish the “Pillar of Truth”, that is the affirmation of lie as Lie, of evil as Evil, ugliness as Ugly, that is Satan himself. For the essence of evil consists only of a negation of ομοούσιος. In the “outer darkness”, where my “for myself” is cast, that is my aseity, by my negation of ομοούσιος, by the obstinate repetition of “Three is not three, nine is not nine”, the aseity, separated from God, is simultaneously existence and nothingness. Malignant aseity, deprived of any objectivity (because the source of objectivity is the Light of God), becomes crude subjectivity, which exists and always retains its liberty, but only for itself, that is - a non-existent freedom. And my “in myself”, after a mysterious fission, turns into pure objectivity, always real, but only “for another”, to the extent to which it did not act for itself in loving aseity; therefore, being real “for another”, the “in oneself” is eternally real.
The malignant and wicked “for oneself” is perpetual agony, a continual and impotent attempt at getting out of the state of nude aseity ( “for oneself” only) and therefore it endlessly burns in the inextinguishable fire of hatred. This is one of the aspects of the self perception of the evil creature, a living picture, frozen in its subject-less unreality. It is the void identity of the ego with the self, who cannot overcome the limits of the single, eternal moment of sin, torment and rage against God, against its own impotence, the one demential εποχή extended into eternity. It is an endless effort, which only proves its own impotence, an impotence of making the effort. On earth, the εποχή still retains a creative character, but εποχή in the next world is utterly passive. On the other hand, good “in itself” is an always beautiful object of contemplation, a part of another, inasmuch as this other is good for himself also, thus being capable of contemplating in his turn the good of another. For he who loves transforms everything he loves in himself; but he who hates doesn’t even belong to himself: “whosoever will save his self/soul, shall lose it, and whosoever will lose his self/soul for My sake shall find it” (Mt. 10, 39; cf. Mt. 16, 25; Mk. 8, 35; Lk. 9, 24; 17, 33; Jn. 12, 25).