Absolute thought is the basis of the whole of reality. This has been understood for millennia by all true thinkers. Unfortunately, the concept of absolute thought is easily distorted. This distortion results from the fact that absolute thought is not a thing, but is wholly abstract. The vast majority of people are unable to think abstractly, but must instead correlate all abstractions to a material thing. Thus absolute thought is historically distorted into a god-thing. In our own time, absolute thought is replaced by absolute materialism.
The principle of absolute thought has been developed by a number of thinkers. One such thinker is Harry Waton, who developed the concept of absolute thought in his A True monistic philosophy. He writes:
The principle of Absolute thought provides the ground of unity for atheism and Christianity. This Christian/atheist unity on the basis of absolute thought stands opposed to the superstitious distortions of traditional religion and of today’s absolute materialism.
The principle of absolute thought has been developed by a number of thinkers. One such thinker is Harry Waton, who developed the concept of absolute thought in his A True monistic philosophy. He writes:
The Absolute is substance, and substance is absolute thought—thought without form. The Absolute, then, is absolute thought without form. Spinoza tells us that substance by its nature is prior to its affections, or modifications. What is the affection or modification of substance? Since substance is absolute thought without form, the primordial affection or modification of substance is the assumption of form. This means that absolute thought assumes a form. When absolute thought assumes a form, then it becomes an idea. An idea, then, is the form of thought. It may be said that the definition of the Absolute as absolute thought without form is a contradiction in terms, for a definition already implies form. This is true: the Absolute implies form. Notice this. Spinoza tells us that substance by its nature is prior to its affections or modifications (which are forms); but Spinoza does not say that substance is prior to its affections or modification. The Absolute, as absolute thought, never was without form; but by its nature it was prior to its forms. Form already presupposes substance, for only substance can assume a form. We can conceive substance without form, although this will be a vague and abstract conception; but without substance form cannot be conceived. Hence we start out with the idea that the Absolute started out as absolute thought without form. How did the Absolute assume form? Thought by its nature thinks, and thinking requires an object of thought. The Absolute by its nature thinks, and the Absolute required an object for its thought. Since, however, besides the Absolute there is nothing else in existence, the Absolute thinks of itself, it comprehends itself in its own thought. This self-reflexion of the Absolute gave the Absolute an idea of itself, and an idea is a form of thought. Thus the Absolute, by acquiring of an idea of itself, comprehended itself in a form. This primordial idea, which comprehended the Absolute in a primordial form, Spinoza calls the Infinite Intellect, and the Kabbalah call the Kether, the Crown. Just as the crown comprehends the head, so the Kether comprehends the Absolute, or as the Kabbalah calls it, the Ain-Sof—the Absolute, Infinite and Eternal. Thus the Absolute clothed itself in form; substance assumed a form.
The principle of Absolute thought provides the ground of unity for atheism and Christianity. This Christian/atheist unity on the basis of absolute thought stands opposed to the superstitious distortions of traditional religion and of today’s absolute materialism.