Human life is transient, an ephemeral drop of water from an eternal rainfall, it manifests as a particularisation of the will but then reforms back into the will – losing its individuality – the atman or meta-consciousness is illusory, as in that is merely a particular transient object of something immortal. Brahma, the immortal will, the primordial, where causality itself can not apply to. It is the fundamental building block of transient existence. There is not why it exists, and that is why there is no fundamental meaning of existence, all meanings of existences are conceptual abstractions. Only objects have true purpose, humans apart from their will to life are nothing but beings who have brought this meaning to conceptual abstraction. To find meaning, we must know that we are transient beings, and that when we our returned back to the infinite will, we are as finite beings capable of conceptual abstractions, who build upon the edifices of the will, a certain personality based upon the reflections of experiential states. When we die, our primal “consciousness” is returned back and us the transient “observer” a function of experiential states being self-reflected on, disappears. This is what is meant by reincarnation, because we are intrinsically Brahma or will, that is our essence extrinsically we are us, the person who reflects upon experiential states. Animals do not have a reflective observer and thus are closer to brahma, humans are an absurd being capable of self-reflection of will and find the world through its temporal-spatial scaffolding absurd! Only with the recognition that this absurdity is merely the human conception of ‘causality’, causality can not be applied to the primordial and with these contradictions’ existentialism entails. The reason Abrahamic conceptions of God are so criticized is because benevolence entails the reduction of suffering, just as one wishes his child the bests and not to suffer excruciating pain leaves one imagining that only a God that finds himself enamoured by the suffering of lesser beings could create such a world – but the world is so filled with beauty, unimagine beautifulness that the horrors of the world are subsidiary to it. But the will is neither good or evil, for those are only conceptual abstractions. Good is merely the altruistic concern we have over others for our own survival, what is civilisation but a social pact that prioritizes the collective rather then the individual, we find ourselves tired
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