The reality of being is absolute and transcendent to every actuality in existence. This absolute being 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 the reality of being transcends the actuality of intellectual existence. This reality is transcendent and absolute while existence is intellectual and confined to a rational universe where everything is relative.
“Cogito ergo sum” involves a separation of the thinking subject from its ground in the being of the absolute and thereby with its subjective identification with all forms of life. It is both the beginning of the modern scientific method and the beginning of modern human’s artificial life in the city and it confirms the identification of reflective thought with the fall of man.
Everything negative flows from the idea and primarily from the idea of the individual self which is a negative image of the soul’s absolute being invented by the intellect fallen from contemplation of the absolute reality of good and projected into a relative actuality of good and evil, constructed for millennia by a conspiracy of fallen souls attracted to the negative in existence and enamored of evil. Small wonder that the world is as it is. Fortunately evil is only relative! Nothing, the nothing of being which is spirit, is absolute, cannot be negated and annuls relativity. Ahem!!
We live in a world of relativity, an actuality limited by the boundaries of sensory apprehension, emotional response and rational thought. It is precisely religion that introduces the absolute into this relativity, not as idea but as transcendent reality. Religion instructs us that there is a reality beyond the actuality circumscribed by these boundaries. This reality is transcendent and absolute while existence is intellectual and relative. Existence is an objective invention of the human intellect that has fallen from a subjective contemplation of a reality that is spiritual and absolute. The rational intellect fails to distinguish between being and existence and denies the reality of the absolute, of spirit and of being. The absolute does not exist, that is to say that it is not confined within human intellectual existence. Absolute being is, an eternal, spiritual nothingness, infinite and absolute from which we emerged and to which we shall return. To realize that being, our own absolute being, we need religion which provides a dogma of 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 both good and evil, of both positive and negative, and a world moreover where we are immersed in the negative which increases in power over us and where the good is apparently diminishing. To be redeemed from this world we need a moral discipline founded on the absolute principles which science cannot provide, but only religion.
Since the fallen soul can no longer live in the reality of absolute being it enters a relative actuality, an intellectual existence in which it is constantly becoming and never being the being who it truly is in reality. The soul projects a negative image of its being, the idea of an individual self, into the actuality of civilization, the false reality of the city, where it is held captive, conditioned and deformed within an artificial environment from which there can be no escape without a faith which reintroduces the absolute, spiritual categories of being into the world of intellectual existence.
Morality is the discipline of the relationship with absolute being, the discipline of the relationship between one’s own soul and one’s own absolute being. Sin may be exactly defined as the fruit of a dis-relationship between one’s soul and one’s being. Sin is therefore immorality. The expression of the self, the projection of an image of one’s soul, one’s absolute being, into the relativity of existence, involves immorality. The soul turns away from its own being towards existence, away from the absolute towards the relative, away from a morality based on absolute principles towards an ethics based on relative values. This can quite easily be defined as a fall, emulating that of Adam who fell from an immediate comprehension of absolute good into a reflective apprehension of good and evil, or positive and negative. Here the Cartesian ‘cogito ergo sum’ becomes ‘cogito ergo non sum’ since reflective thought carries us from contemplation on the unity of being into reflection on the duality of existence, or non-being.
Pondering the conflict between positive and negative that characterizes the universe of relativity we need to ask “what is positive?” and “what is negative?” Current physical theory informs us that before the universe existed there was nothing, absolute, infinite and eternal zero. The nothing within existence is precisely nothing, it does not exist. The nothingness in which the universe of relativity came into existence is the nothingness of being, it simply is, absolute, infinite and eternal. Is the nothing within existence the same nothing that transcends existence? The universe, the one, the totality of things, appears to negate the zero of nothingness within relativity but cannot negate absolute nothingness in which the universe of relativity exists. Within relativity there exists the one and a zero but which is positive and which is negative?