Just as the so-called philosophies and theologies of the “existence” have brought into being and greatly developed all those things typified as knowledge, so certain schools that had adhered to those postulates typified as “non-existence” have inspired the mystic movement in Humanity as a whole.
Gautama Buddha’s doctrine moves the man away from a purely rational field and points to him certain liberation method as a practical realization: the Path. He must stick to certain attitude for life.
The Aryan man had and still has the mission of fully conquering the rational mind, but was unable to escape from the ancestral concept of the unity of God. But the concept about the Non-manifest One, the Absolute One, the Nameless One, if has been preserved and still is preserved in Humanity, not always could be satisfactory to a mind incapable of becoming subtle and of soaring permanently.
Since immemorial times, as soon as the light of reason started shining in man, he has wondered about the motive of existence. As his existence runs parallel with the existence of the whole Universe, the said question was larger and larger and, finally, focused the manifestation.
Theologies of “Existence” and Theology of “Non-Existence represent two ends of the conception about the Universe and man.
Theology of Divine Incarnation represents a mean position; it is actually the mean theology of being and non-being.
From the times when man, through his developing reason, was able to think, imagine and interconnect rationally and even observe the phenomenal world, the Manifestation around, with a critical view, he started discovering relationships and analogies between that which ultimately is called Macrocosm and Microcosm.