The motion of matter within the expanding universe posits the existence of both space and time, and time posits a beginning and an end of space. At the beginning, there could have been no matter since there was no space in which matter could exist. The first atom of matter therefore posits space and the second atom of matter posits linear time. As matter expands, space expands and time measures precisely this expansion of space. Space precedes time, the first moment of time measuring the appearance of the second atom of space. Linear time did not begin at the first moment of the existence of space, which was not a moment of time but the eternal moment of the infinite void. The beginning of the ongoing process of the formation of the physical universe, whether it began with an atom of immense mass containing all of the density of matter that ever will be present in the physical universe as is postulated in the first theoretical law of thermodynamics, or whether it began with a simple atom of hydrogen containing one proton and one electron which divided and reproduced itself while continuing to disintegrate and associate into the various combinations of protons and electrons that make up the heavier elements expanding the universe of space in time within the infinite void, the beginning of this process is the beginning of a finite and temporal universe and not the beginning of the eternal void, which can have no beginning in time since it contains no space where physical matter could exist and time could come into play. The physical universe is a temporal space within which everything is relative, that came into existence within an eternal, infinite and absolute void. The physical theorists of academia also posit an infinite vacuum as the ground in which the universe began and posit the beginning of the universe of form as an inflationary moment that occurred before linear time began. This inflationary moment and this vacuum is, of course, the void of absolute being within which the physical universe came into existence, an eternal moment and an infinite void to which the expansion of the universe can only aspire and which it can never attain.
Existence, the sensually apprehended and intellectually conceived four dimensional space/time continuum, can be defined as a physical universe of relativity while the true vacuum of the absolute void into which this universe is expanding is a spiritually transcendent presence that cannot be sensually apprehended or intellectually known. The human conception of the relative universe of existence is striving to expand into the absolute presence of being, in order to comprehend an ultimate reality in an intellectual, unified theory and become absolute, the finite desiring to become infinite, the temporal to become eternal. This, of course, can never be achieved.
Reality is transcendent to every actuality, as the absolute is transcendent to existence. 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.
Tomorrow is another day! They say! But it is so only relatively. We measure everything according to local observation from the earth we inhabit, which is spinning on its axis orbiting a star which is itself orbiting within one of an uncountable number of galaxies. We measure and we collectively name objects, bringing them into a common intellectual domain, an illusion of objectivity. Yet subjectively tomorrow is the same day, the one day in which we all live transcendently, together in a unity it is foolish to deny. Perhaps we are here, within this universe, to discover our unity.
We apparently live in an expanding material universe within which everything is conceived as relative by the rational, human mind, a universe that began with the first appearance of space and time. Since this universe of relativity had a beginning it must also have an ending. Before the beginning there was nothing and after the end there will also be nothing. It is within this nothing, this void, that the physical universe is expanding its space and time. Viewed from within the universe of relativity the absolute is nothing, it does not exist, it simply is, inconceivable to the rational, human mind. Faith informs us that the void is spiritual; absolute, infinite and eternal, while the rational, human mind informs us that the physical universe is relative, finite and temporal. Only the relative universe exists, forming space and time, and it came into existence at its beginning within the absolute void, within a true vacuum in which there is not even a presentiment of materialism. The spiritual void is the ultimate reality and existence is not reality but a delusion of the rational, human mind.
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.
All anxiety is anxiety about nothing, the absolute nothingness of the void, the spiritual presence at the core of every living being. Filling this void with sensual baggage distracts us from its reality and places us within the illusion of relativity, the physical universe of time and space. Anxiety leads to despair, the condition of the soul that has lost its connection with its true being, and despair leads to death, the ultimate expression of the negative in existence.
The void, which is the ground of each human soul, is the same void within which the physical universe is expanding, an infinite, spiritual, emptiness. The soul which is consciously grounded in this emptiness is at one with its own transcendent being, absolute being. On the other hand, the soul which spurns the spiritual void and seeks fulfillment within the universe loses its connection to the eternal and wastes its lifetime filling the void at the center of its being with things of only relative value.
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.
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 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.
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.