“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.”
It is the self’s desire for eternal life in the face of death that motivates the individual male’s sexual urge, to propagate and pass on his seed through generation in a competitive status with other individual males, giving rise to all male aggression, including aggression for the purpose of procuring territory or property needed to attract a mate, which aggression is thus sexually based, the urge of the fruit of an inauthentic individuality, the self, a false image of the soul reflected against the illegitimate order of civilization, for immortality. To establish its own immortality the self wills to vanquish its rival!
But my anxiety in regards to my human life confronted by death, my eternal being in a temporal environment, is not merely about the threat of death in whose shadow I stand at every moment of time, but also about my ability to live an ordered life in the midst of the chaos of the unknown that borders the circumference of what I think I know. I accept the order of civilization because I fear chaos and am then further terrorized into submission by those who seize control of this false order of civilization and use the fear of death as their tool.
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.
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.
The negative image of its absolute and eternal being which the soul projects into intellectual existence, the artificial world of the city, is precisely the idea of the individual self. Leaving behind the reality of absolute being the soul enters the delusion of intellectual existence. Abjuring the absolute categories of the infinite and the eternal, leaving behind the absolute values of morality, justice, peace and mercy, the fallen soul becomes self-conscious within the relative actualities of existence, affirming its own existence as an individual self, a negative image of being. Whereas the soul is guided by moral values founded on absolute principles the self, an image of non-being projected into intellectual existence, rejects morality, the values of absolute principles, and constructs systems of ethics founded on relative principles.
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 universe as unity into a reflective cognizance of the universe as a duality. The soul falls from an immediate subjectivity to the absolute categories of being into a reflective and objective perception of the relative categories of existence, from positive into positive and negative, from good into good and evil, from innocence into innocence and guilt. Existence is the objective invention of a human, rational, intellect that has fallen from a subjective contemplation of a reality that is spiritual and infinite into an objective actuality that is material and finite. The rational intellect fails to distinguish between reality and existence and, rejecting the void, which cannot be experienced or thought, denies the reality of the absolute, the reality of spirit and the reality of being. God does not exist, which is to say that God does not inhabit human intellectual existence. Absolute being simply is, eternal, infinite and absolute and to actualize that being we need a particular religion which provides a dogma of faith in a transcendent and absolute being that has appeared within the actualities of relative existence, an unthinkable paradox that can only be believed, can only be related to by faith. Whether we like it or not, whether we admit it or not, we are held captive in a world 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 we need faith in an absolute being and a moral discipline founded on the absolute principles which can be provided only by true religion. Christ provides that religion.