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.
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.
Existence is conceptual within the human mind and may be both defined and approached through dialectic. Reality, however, is absolute and so is not limited by the boundaries of that human rational thought which outlines and defines existence dialectically in terms of the idea. The reality in which we live as subjects is spiritual, an absolute being, infinitely conscious and eternally alive, immanent within and yet transcendent to the physical universe that exists within its infinite void. The physical universe that human consciousness describes as the realm of existence is an actuality bounded by the limitations of human rationality and the scientific method of thought which explores that finite universe cannot uncover the nature of a reality that is transcendent and spiritual. The consciousness of existence is an intellectual consciousness based on an idea which rejects the reality of the spiritual void, while the consciousness of absolute being is a spiritual consciousness which comprehends and transcends the idea. The spiritual transcends the intellectual as being transcends existence.
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.
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.
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.
When someone speaks of entering the real world it usually denotes a movement of consciousness from a personally constructed imaginarium into the actuality common to a society of human beings. There is a common actuality that stretches around the globe (‘though not all human beings participate) and there are other actualities that are confined to specific localities on the globe, but all of these actualities partake of reality only coincidentally and accidentally. Reality is absolute and transcendent to all these relative actualities and it requires faith to enter.