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.
Modern man, alone on the earth, perhaps alone in the universe, has a three-dimensional consciousness, a consciousness that is sensual, emotional, and intellectual. Intellectual consciousness is a reflective consciousness that forms the idea, a negative image of the world of immediate experience, in the imagination. The entire reflective thought process is thus based on the discovery of the negative, the possibility of the idea formed in the imagination. The actualization of this idea negates subjective immediacy and projects an objective possibility into existence. Reflection annuls immediate consciousness and the reflective soul, leaving the reality of being and forming the idea of the individuality of the self in the imagination, enters into an intellectual existence, breaking the bonds of immediacy and subjectivity and establishing its own objective actuality. It is precisely the projection of various negative images of individuality into the intellectual actuality of existence that annuls innocence and the immediate relationship with the absolute and veils the instinctive and intuitive consciousness of human being. The existential understanding of the unity of being, the good, is surrendered to the discovery of the duality of existence, good and evil.
The physical universe apprehended and explained by human conceptual thought, which grasps the object and conceives the objective world, consists only of dust and ashes and the immanent phenomenon of life. This world of objectivity only takes shape through the elimination of subjectivity. It exists but cannot articulate reality, since reality demands the subjectivity of human consciousness to the absolute categories. Existence is an actuality imposed upon the natural world by human invention and therefore limited to the expression of that which is objective and rational. Thus the objective world exists but is not real. Consequently the phenomenon of life as subjective consciousness becomes our sole avenue into the reality described by the absolute categories 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 and immediate 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 spiritual categories of being are the absolute, the infinite, and the eternal, while the intellectual categories of existence are the relative, the finite, and the temporal. It is impossible for the intellect which denies the reality of the absolute and its categories and can only have knowledge of the relative categories of existence to comprehend the immanent presence of absolute being within the confines of the physical universe. This spiritual presence necessarily appears as paradox to the rational intellect, which can neither apprehend any infinite data nor confirm any experiential knowledge of the absolute categories. The use of infinities and absolutes in scientific hypotheses and mathematical calculations prove to be either mere inventions of the fallen intellect intent upon denying a lack of understanding, or a subtle acknowledgment of the transcendent reality defined by the absolute categories.
All life within the physical universe is the expression of the soul of absolute being, but only the spiritually awakened soul with faith in the absolute categories of being is able to consciously broadcast the reality of being 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 reality of absolute being.