Birth

At birth, humans are without discernment. When humans are born, they know their existence through the existence of others.

Right after being born, there is no distinction between self and others. One only feels what exists in front of their eyes.

At the moment of birth, one is pure and innocent. They cry out and feel the sensations around them. Ignorant. They don’t understand words. They can’t see.

They cry, flail their arms and legs, and feel the reactions of those around them. At that moment, they realize that they cannot live alone.

This is the origin of being human.

One becomes two.

From birth, one’s existence is a prerequisite for the existence of others. This is because, without one’s own existence, one cannot perceive the existence of others.

The existence of the self is the prerequisite for all things, phenomena, and the world, so first, one must define oneself.

Before that, one names the external, material, things, phenomena, existence, or the world as objects.

All existences, including oneself, are unique and absolute.

An existence that is unique and absolute has no discernment. Without discernment, there is no distinction.

Discernment arises from the necessity of recognition. When discernment arises, the absoluteness of the object collapses and becomes relative.

From the moment one has discernment, human recognition becomes relative and imperfect.

• The self is the subject of all actions.
• The self is the subject of recognition.
• The self is the prerequisite for existence and recognition.
• The self is an indirect object of recognition.
• The self is a conceptual and spiritual existence.

The problem here is that the “self” is an “indirect object of recognition.”

The fact that the object is a direct object of recognition and the self is an indirect object of recognition means that the self and the object are in a mirror relationship. In other words, one knows oneself by reflecting oneself in external objects. To know oneself, one must reflect oneself in something external. One knows oneself through interaction with the external. Self-recognition depends on the external world. This relationship establishes a relationship of action and reaction in recognition.

Objects other than the self are direct objects of recognition. Even if they are called direct objects of recognition, what we can directly recognize is only the appearance, the surface.

• The self is a subjective existence and at the same time an indirect object of recognition.
• The fact that the self is a subject and an indirect object of recognition means that the self is both a subject of recognition and an indirect object of recognition, which creates a relationship of action and reaction when recognizing the relationship with the object.
• By objectifying oneself, the relationship between self and others transforms into a relationship between others, which characterizes the fundamental relationship with the object.
• Action and reaction are issues of recognition and form the basis for considering actions and relationships.

Existence is unique and absolute before any distinction between self and others. In other words, it is one. One becomes two through discernment, the absolute breaks and becomes relative.

Existence before discernment is called God. God is a unique and absolute existence. God has no discernment between good and evil. Discernment is on the side of the self. God is a transcendent existence, beyond good and evil. Good and evil are on the side of the self. Humans are judged by their own good and evil. All sins are on the side of the self. It is the self that atones for sins, and it is the self that is judged by good and evil. That is why one must acknowledge one’s sins, repent, and seek God’s forgiveness.

Humans despise God when they are happy. They curse God when they are unhappy.

However, God is God. It is humans who need God, God does not need humans.