Death is not absolute! This is good news! It means that death cannot be the end of life, since life is absolute and transcends existence and its relative categories, the temporal and the finite, where death is confined and where it is, in fact, the most powerful expression of the negative in the actuality of existence that exists over against the reality of being, which is absolute and positive.
It is, of course, an article of faith that life and being transcends existence and becoming. Life is a positive force, absolute and spiritual, which the negative in existence opposes.
“The ability of the self, an individual and negative image of the soul of absolute being, to rebound from reflection in repetition and reshape the actuality of nature in that image is inextricably related to the establishment of the negative in existence. The projection of a self-image negates the immediate and innocent relationship with the singularity of absolute being, which is positive, and establishes a reflective relationship with the duality of existence and its relative categories, positive and negative, in the edifice of pagan civilization within the temporal and finite universe. Self-expression is thus an expression of the individual soul’s guilty relationship with the world. Pagan humanism, a belief that deifies the self, cannot accept existence and civilization as a negative projection since such an acceptance must presuppose the positive reality of absolute being and thereby the necessity of a transforming spiritual consciousness of faith in the being of the absolute. This, in turn, demands the discipline of a morality founded upon absolute principles and the rejection of all mere ethics founded upon relative values. The refusal to acknowledge objective, intellectual existence as negative may therefore be considered as the defining mark of the pagan life, a life divorced from the reality of absolute being.”
The highest task of the individual soul within the universe is to express in consciousness its own absolute being, the being of the absolute, subjecting its existence to the transcendent reality of being. The physical universe appears to the existential human consciousness as an expression in lower dimensions of the higher dimensions of being and a consciousness of the absolute appears as the highest form of consciousness, revealed as transcendent to the physical universe and thereby infinite and eternal. The seed of consciousness implanted in the universe is able to transcend the physical limitations of form, passed on through generation, which delineate existence. The existential expansion of consciousness through faith in the absoluteness of all being becomes the direction of the evolution of life within the universe.
The ability to distinguish between universals and the absolute, between a relative actuality and an absolute reality, is surely a leap in the development of human consciousness, a consciousness which is confined within an intellectual existence where everything is relative. There are multiple relative actualities but only one absolute reality, which absolute can exist only once within the universe, if it exists at all, and where it can only be an object of faith.
The subjective, spiritual life that is formed by faith in the absolute categories is the legitimate repetition of consciousness that broadcasts the reality of being, annulling the negative within the actuality of existence and renewing the reality of nature with the added dimension of a spiritual consciousness. The spiritual is the fifth dimension of consciousness into which human life is expanding. Its mode of apprehension is faith. All life is soul, the soul of absolute being, but only the spiritually awakened human soul with faith in the absolute categories of being is able to consciously broadcast the reality of being out into the actuality of existence. Instead of projecting the image of a self into the objective, artificial actuality of pagan civilization the subjective, spiritually defined and chosen soul reveals and presents the transcendent and positive reality of absolute being. The lives of saintly human beings are witness.
The immediately aware soul perceives only the relative actuality of nature, without reflection in the categories of thought, the positive and the negative, good and evil, that define the duality of existence and unconscious of the absolute categories of spirit that express the unity of being. When immediacy is annulled by reflection the soul becomes self-conscious and loses itself in a maze of human invention. This edifice of ethnic and cultural tradition embodies the history of time that began with the fall into reflection and is devoid of consciousness of the absolute categories of being. To enter the reality of being the soul must reject relativity and embrace a consciousness of faith in the absolute categories, in the infinite and eternal void, evolving as a spiritual being with a consciousness that transcends the intellectual categories of existence and the temporal and finite universe.
The physical universe apprehended by human conceptual thought which conceives the object and constructs the objective world consists only of dust and ashes and the immanent phenomenon of life. This world of relativity only takes shape through the elimination of the subjective. It exists, but cannot articulate reality since reality demands the subjectivity of human consciousness to the absolute categories. Existence is an actuality imposed by human invention and therefore limited to the expression of that which is objective and rational. Consequently, the phenomenon of life as subjective consciousness becomes our sole avenue into the reality of being. The construction of an objective world proves to be an error on the path of development for human consciousness, a descent from that subjective apprehension of the absolute, which is familiar to all forms of life, into a conceptual framework of an invented and artificial actuality imposed upon the reality of nature as human civilization, the city.