The immediately conscious soul perceives only the relative actuality of nature, without reflection in the categories of thought, the positive and the negative, good and evil, that express the duality of existence, without a conscious faith in 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, devoid of consciousness of the absolute categories of being. To return to the reality of being the soul must reject relativity and cultivate a consciousness of faith in the absolute categories and 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 is as an expression in lower dimensions of higher dimensions of being. The absolute consciousness of being is the highest consciousness, revealed as the infinite void within which the universe is inflating. This absolute consciousness of being must be an article of faith to the growing consciousness of human being and the expansion of consciousness the direction of the evolution of life within the universe. The seed of consciousness implanted in the universe transcends the physical limitations of form that delineate existence and is passed on through generation. Increased consciousness is not a means to an end but an end in and of itself, not to be achieved in order to manipulate the physical universe but in order to transcend the physical universe which has a beginning and therefore will have an end, while the absolute consciousness of being is eternal and infinite.
The actuality of existence is a projection of the idea invented by the intellect in the imagination and superimposed upon the chaos of nature by the self in an unconscious act of repetition. Civilization, the city, is the objective, intellectual domain of the actualized possibility, an illegitimate repetition of consciousness that is bound up with the dis-integrative processes of matter and subject to the natural law of entropy. While deceptively appearing constructive, civilization actually hastens the entropy of the physical universe, and all signs promoted in actuality as signs of progress are in reality signs of decay.
Existence is the actuality of the self which supplants the reality of being, civilization imposed upon nature, the relative displacing the absolute, objectivity replacing subjectivity. The individual self exists but has no being, while the soul is absolute being, immanent within yet transcendent to existence, expansive in more dimensions of consciousness than the expanding universe perceived by the senses. When the self expresses its various images in the actuality that it invents, it enters a conflict within the duality of existence, the incongruity between actuality and reality, between civilization and nature and between existence and being. Unable to relate immediately and innocently to this actuality because it is an invention of reflection, the self doubts, protesting against the intellectual conclusion that wants to invalidate emotion and immediate sensation and overthrow intuition and instinct . It is doubt that begins the process of reflection which negates the innocent relationship between the soul and its source in the absolute. When the soul projects its image into existence as an individual self it annuls innocence and becomes guilty. The individual self is thus an expression of existential guilt.
To the spiritual consciousness of a redeemed being the physical universe is sensually and intellectually apprehended as a projection of an actuality of relative dimensions within the spiritual reality of absolute being. This infinite and eternal consciousness of the absolute reality transcending the actuality of the universe of form must be the goal and the purpose of human life. The absolute reality is the void of spiritual being.
All forms of life articulate the absolute, the soul’s being. There is no individual identity, no image of self, in the absolute, the spirit poured out as life in all its forms within the world. It is the human intellect, a point of existential consciousness reflected in the physical universe, which grasps an assortment of illusory reflections of the soul’s identity in the imagination and projects these negative images as representations of individuality into the artificial actuality of existence, civilization, which it constructs.
It is solely the human self that introduces the idea of the negative into the universe. Being is absolute and positive while existence is relative, necessarily bringing the negative into opposition with the positive. The negative exists only in human perception, the perception of the intellect which has fallen into reflection. The negative is a negative reflection, a mirror image, of the positive. Existence, the ground of the self, is a false and imperfect projection of the reality of being. The individual self is the delusion of a fallen intellect that has been seduced by the possibility of the negative discovered by reflection, and everything that the self constructs in existence, all of civilization, is doubly false, doubly negative, a representation of a negative image of reality. Nothing in the imagination is real. Ideas are only negative images of the real, and reality cannot be imagined since reality is absolute and the ground of reflection is relative.
The physical universe apprehended by human conceptual thought which grasps the object and conceives the objective world consists only of dust and ashes and the imminent phenomenon of life. This world of relativity only takes shape through the elimination of the subjective. It exists but cannot articulate reality, since reality requires the subjectivity of human consciousness to the absolute categories. Existence is an actuality imposed upon nature by the human intellect and is therefore limited to the expression of that which is objective and rational. The objective world exists as a figment of the human imagination and 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 infinite and the eternal. 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 civilization.