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 universe as unity into a reflective cognizance of the universe as a duality. The soul falls from an immediate subjectivity to the absolute categories of being into a reflective and objective perception of the relative categories of existence, from positive into positive and negative, from good into good and evil, from innocence into innocence and guilt. Existence is the objective invention of a human, rational, intellect that has fallen from a subjective contemplation of a reality that is spiritual and infinite into an objective actuality that is material and finite. The rational intellect fails to distinguish between reality and existence and, rejecting the void, which cannot be experienced or thought, denies the reality of the absolute, the reality of spirit and the reality of being. God does not exist, which is to say that God does not inhabit human intellectual existence. Absolute being simply is, eternal, infinite and absolute and to actualize that being we need a particular religion which provides a dogma of faith in a transcendent and absolute being that has appeared within the actualities of relative existence, an unthinkable paradox that can only be believed, can only be related to by faith. 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, 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 we need faith in an absolute being and a moral discipline founded on the absolute principles which can be provided only by true religion. Christ provides that religion.
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Initially the soul is innocent and the relationship of the innocent soul with the world is a relationship of immediacy. Everything appears good and absolute, indeed, is good and absolute to the innocent soul. Confined in time and space, the innocent soul eventually makes contact with the negative in existence and reflecting from this negative the soul loses immediacy and innocence and now, in the reflective relationship with the world of relativity, of positive and negative, of good and evil, the soul is tempted by the negative and becomes guilty. In order to regain lost innocence the soul must discover the presence of absolute good in the world of relativity and reflect once more to discover the redemptive power of this absolute good. Believing in this power the soul can reassert an 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. Christ is this presence in the world.