Introduction: The Absolute

At the beginning of many teachings about the creation of the world there is simply nothing; darkness alone, there was nothing else except a yawning emptiness. There are only vague hints and no adequate answers to the question of what existed before creation started.

Modern science defends a model where the universe comes from a singularity. And at the beginning of the Bible, the apparent and creating God immediately starts to work; the question of why, how and where this God came from is never answered or even questioned, just as the unimaginably large mass of singularity. Both schools of thought are afraid of seriously raising the question of what existed before the beginning.

In both systems, everything seems to develop from scratch, despite the fact that even the common herd has known for ages, that nothing can come from nothing. Whether directly or indirectly: postulate a creation out of nothing is and remains absurd, since experience has shown, that some sort of "ingredients" are always needed for any kind of creation. So what is the cause of the "unextended point of infinite density" or the "monotheistic almighty"?

Assuming that the cause of the first cause was revealed; the logic of common sense would immediately and directly lead to the assumption that – in a world of cause and effect – this new first cause can't be without a cause either. As long as dogmas do not limit the extent of thinking, we can quite quickly get to the conclusion, that an infinite chain of causality is the only explanation to this matter. And this makes us consider the actual and real problem, that of infinity.

What constitutes infinity, whether spacial, temporal or something else, is the absence of limits. But the attempt to imagine something without a beginning or an end makes and causes the mind to quickly reach its limit. Trying to include something unlimited in something limited is just as impossible as discuss about something, that one can neither grasp nor comprehend.

The earthly man, as a limited and finite being, can't grasp the infinite. The only thing he can do is to describe the incomprehensible with the negation of what is known, that is to define the infinite as something non-finite.

While – in a worldview of causality of the origin of all things – it is indeed reasonable to pause to think, when the limit of capacity, comprehension, imagination or even the current level of knowledge is reached, in order to set some sort of temporary beginning for the time being. The mistake of considering this first reasonable cause as a causeless cause, with nothing behind it but literally nothing, should never be committed. For that would mean to be guilty of gross illogic. The same applies to the dogmatism, that wishes to view this temporary starting point as an unquestionable and unalterable boundary and perhaps even the last conclusion of wisdom.

It is extremely important to be sensible of this old philosophical problem and the consequent realization, i.e. through Kant's Critique of Pure Reason, that a final justification is simply impossible and that, therefore, we can only cling to "postulates of pure reason". And also because it is easy to quickly get entangled in a philosophically unhelpful and endless recursion if one doesn't postulate1.

In that regard, in the context of the "universal source of all things", a preception of the absolute as the need for a definition based on all that – in what sense whatsoever – lies outside of the currently detectable (with the exception of the Unmanifested, see next section). This is the understanding of the philosophical concept of the Absolute, as it is understood here.

And it would be very inconsistent to understand this abstraction, this purely philosophical concept and construct of help, in any manner, as an existing reality, yet it isn't advisable to attribute anything to this concept or try to pass through it for the purpose of description, this because of its physical nonexistence. The former would be an erroneous reification, the latter would produce a self-contradiction.

  • 1. That is, when the cause itself is just another conditional etc. An argument that leads to such an endless recursive (infinite regress), is in philosophy generally regarded as weak or unconvincing.

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