Existence, the sensually apprehended and intellectually conceived four dimensional space/time continuum, can be defined as a physical universe of relativity while the true vacuum of the absolute void into which this universe is expanding is a spiritually transcendent presence that cannot be sensually apprehended or intellectually known. The human conception of the relative universe of existence is striving to expand into the absolute presence of being, in order to comprehend an ultimate reality in an intellectual, unified theory and become absolute, the finite desiring to become infinite, the temporal to become eternal. This, of course, can never be achieved.
Reality is transcendent to every actuality, as the absolute is transcendent to existence. Reality is spiritual, encompassing the void and the physical universe within the void. The universe is a universe of relativity in which the only presence of the absolute is the presence of the void at the center of each living being. Within the relative actualities there can be no absolutes. These relative actualities are limited by the boundaries of rational thought, and it is precisely faith that introduces the absolute into the actual universe, not as idea but as transcendent reality. Faith instructs us that there is a reality beyond the actuality of intellectual existence. This reality is transcendent and absolute while existence is intellectual and relative.
Tomorrow is another day! They say! But it is so only relatively. We measure everything according to local observation from the earth we inhabit, which is spinning on its axis orbiting a star which is itself orbiting within one of an uncountable number of galaxies. We measure and we collectively name objects, bringing them into a common intellectual domain, an illusion of objectivity. Yet subjectively tomorrow is the same day, the one day in which we all live transcendently, together in a unity it is foolish to deny. Perhaps we are here, within this universe, to discover our unity.
We apparently live in an expanding material universe within which everything is conceived as relative by the rational, human mind, a universe that began with the first appearance of space and time. Since this universe of relativity had a beginning it must also have an ending. Before the beginning there was nothing and after the end there will also be nothing. It is within this nothing, this void, that the physical universe is expanding its space and time. Viewed from within the universe of relativity the absolute is nothing, it does not exist, it simply is, inconceivable to the rational, human mind. Faith informs us that the void is spiritual; absolute, infinite and eternal, while the rational, human mind informs us that the physical universe is relative, finite and temporal. Only the relative universe exists, forming space and time, and it came into existence at its beginning within the absolute void, within a true vacuum in which there is not even a presentiment of materialism. The spiritual void is the ultimate reality and existence is not reality but a delusion of the rational, human mind.
Existence is not being. Existence, the field of relativity, only exists within the human intellect, discovered when the conscious mind moves from an immediate perception of the world as unity into a reflective cognizance of the world as a duality. Everything within existence is given a name and it is precisely the naming of things that calls them into intellectual existence. Existence is an invention of the objective human intellect that has fallen from a subjective contemplation of a reality that is spiritual and absolute. The soul falls from an immediate subjectivity to the absolute categories of being into a reflective perception of the relative categories of existence, from positive into positive and negative, from good into good and evil and from innocence into innocence and guilt. The reflective intellect fails to distinguish between reality and existence and, rejecting the void which cannot be experienced or thought, denies the reality of the absolute and of spiritual being. G-d does not exist, which is to say that G-d does not inhabit human intellectual existence. Absolute being simply is, eternal, infinite and absolute and to actualize that being we need faith in a transcendent reality. Whether we like it or not, whether we admit it or not, we are held captive in a world of duality, of both good and evil, of both positive and negative, of both attraction and repulsion and a world, moreover, where the negative appears to be increasing in power and the good diminishing. To be redeemed from that world each human being needs a moral discipline founded on absolute principles. Science cannot give that discipline, but only faith.
Absolute zero is positive, primal spiritual being. The one, as in universe, is negative and cannot negate the absolute since it’s existence is relative to it and dependent upon it. To create the illusion of relativity absolute zero therefore consciously enters into a relationship with the negative one within the infinite void of its own spiritual being, thus creating the finite material universe. This manifestation of absolute zero within the universe of relativity so formed is precisely life and being, which confronts the physicality of the material universe by standing over against it. Relativity may be defined as an illusion that captures the reflective intellect in a conflict, the conflict of positive and negative, of good and evil. The power of zero is absolute and annuls materialism, annuls the universe of relativity and everything within it, except it’s own being.
Cain is the archetype of the self, the fallen intellect which is constantly searching for the negative and exploiting it to advantage, and to the disadvantage of others, in order to justify itself in existence. When he is called to account for his brother’s blood, Cain refuses to accept the responsibility of his guilt. He has surrendered to the temptation of power, the ultimate power of the negative in existence, which is death. Yet rather than repent and carry the burden of guilt he chooses to willfully leave the immanent presence of absolute being in existence, his own spiritual being, with a fallen countenance. So is revealed the second movement of the fall, a fall into an intellectual consciousness that does not recognize the spiritual categories of being or acknowledge the actuality of sin. Fallen man thus becomes a creature who must construct his own world. This refusal to recognize objective intellectual existence as the actuality of sin is precisely the mark of Cain and is the defining mark of pagan life.
There is no evolutionary benchmark for the development of agriculture. It arrived in human consciousness some other way than through the evolutionary process. According to my thesis, the spread of farming began at the expulsion from the Garden of Eden, conceptually coincidental with an aboriginal catastrophe, the fall of human beings from an immediate apprehension of the absolute reality of being into a reflective conception of the relative actuality of existence. To conceive is to grasp objectively, and the history of modern man is the history of fallen humanity’s projection of an objective conceptual actuality into the reality of nature, which must be apprehended subjectively if humankind is to re-enter reality.
Languages also developed from a common root and a common center. The spread of farming into Europe appears to be coincidental with the spread of the Indo-European language group from Anatolia and Mesopotamia after a great flood, and it is precisely farming with the ability to provide food for large groupings of people that makes possible the growth of the urban centers of civilization which make up the modern world. These huge population centers, which the earth suffers to sustain, may be seen as the fulfillment of the biblical curse placed upon the earth through Adam and the second biblical curse placed upon Cain’s descendants following his killing of his brother Abel which represent a double fall of consciousness from the contemplation of absolute being into a reflective and conceptual actuality of existence. This fall can only be remedied by a opposing double movement of consciousness, acknowledgment of and turning away from the negative self in material existence and a leap of faith back into the reality of the human soul’s spiritual being.
Reality is transcendent to every actuality, as the absolute is transcendent to the relative. Reality is spiritual, encompassing the void and the physical universe within the void. The universe is a universe of relativity in which the only presence of the absolute is the presence of the void at the center of each living being. Within the relative actualities there can be no absolutes. These relative actualities are limited by the boundaries of rational thought, and it is precisely faith that introduces the absolute into the actual universe, not as idea but as transcendent reality. Faith instructs us that there is a reality beyond the actuality of intellectual existence. This reality is transcendent and absolute while existence is intellectual and relative.
Upon entering the world the soul of the human being is innocent and the relationship of this innocent soul with the world is one of of immediacy. Everything appears good and absolute, indeed, is good and absolute to the innocent soul. Confined in time and space, the soul eventually makes contact with the negative in existence, the fruit of the tree of knowledge of good and evil, and reflecting from this negative the soul loses immediacy and innocence and now, in the reflective relationship with the world of relativity is tempted by the negative and becomes guilty. In order to regain lost innocence the soul must discover the presence of absolute good within the world of relativity and reflect once more to discover the redemptive power of this absolute good. With faith in this power the soul can rediscover its innocent relationship with the world, free from the illusory power of the negative. Only the paradoxical presence of the absolute within the world of relativity can trigger this double reflection, the necessary precursor to faith.
The idea is not infinite. If it were infinite it would not be possible. There are no infinite possibilities. The possibilities imaged in the idea are finite and cannot grasp what is real or distinguish between the real and the actual. Existence, the actualized possibility, is only a negative image of a reality which cannot be known by those reflective processes of rational thought that discover the idea, the ground of possibility. The actualities in which we each exist, the actualized possibilities, are only related coincidentally and impartially to the infinite reality of being.