This same formula by which Buddhists so anti-rationalistically and anti-banausically describe the "relation" between soul and body also applies to the relation between lover and lover, parent and child, member and community.
Soul one might say is more imperfectly infinite than spirit, because soul tends to abolish the ego-consciousness that it absorbs or overwhelms, reducing its particularizing structure to pure sublime feeling (immediacy); but spirit is more successfully infinite than soul, even though also more difficult and abstruse, because it digests the functions of consciousness into itself and thus preserves and deploys the senses and intelligence of conscious ego to higher ends.
Kafka's writings often display an insidious power to describe a wholly secular and "factical" world in which the eerie or "unheimlich" elements gang up behind or beneath the ego's awareness and immerse it in a waking dream of something Other, an alien world-order similar to ancient irrationalist cultures (in transition from primitivism to civilized mythos-culture).
What may be the significance of so many forms of "spirituality" on this planet that are antagonistic to "life" - and Christianity at the head of that list, with its "calumny" against life, its faith that just because nothing in life is eternal therefore life itself contains no value, nothing that makes it worth living, investing our souls in, committing our consciences to?
Terence: nihil humanum alienum a me-"nothing human is alien to me," the greatest expression of ancient megalopsychia or great-souled and cosmopolitan "magnanimity."
Always, a form of self-equilibration, a soul or psyche, is trying to assert itself, to continue the melody of its self-realized life.
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