Where is a self-revelation of this sort achieved? In Life, as its essence, since Life is nothing other than that which reveals itself – not something… - Michel Henry

Art will rediscover its way in a different type of nature (from the Galilean nature). The sensible qualities of this nature are not reduced to external features, as mere signs that are limited to 'representing' a foreign reality. These qualities are modes of life: impressions, tones and tonalities. This is what I mean: by tearing colours and linear forms away from the ideal archetype of meanings that constitute the objective world and by taking them in their non-referential pictoriality, Kandinskian abstraction does not depart from nature but returns to its inner essence. This original, subjective, dynamic, impressional and pathetic nature -- the true nature whose essence is Life -- is the cosmos. A dazzling claim from The Blaue Reiter Almanac, highlighted by Kandinsky himself, defines the Arche (or the Origin) where Art and Cosmos are identical: 'The world sounds. It is a cosmos of spiritually affective beings. Thus, dead matter is living spirit'.

It is the first decisive characteristic of the Truth of Christianity that it in no way differs from what it makes true. Within it there is no separation between the seeing and what is seen, between the light and what it illuminates. And this is because there is in that Truth neither Seeing nor seen, no Light like that of the world. From the start, the Christian concept of truth is given as irreducible to the concept of truth that dominates the history of Western thought, from Greece to contemporary phenomenology. This traditional concept of truth determines not only most of the philosophical currents that have succeeded one another until the present day but even more so the ideas currently held about truth within the domain of scientific knowledge and within common sense, which is more or less impregnated with the scientific ideal. It is precisely when the Christian concept of Truth ceases to determine the collective consciousness of society, as it did in the Middle Ages, that the divorce from the Greek idea of a true knowledge and a true science appears in full force. And the consequence is, if not the suppression of the Christian concept, then at least its repression into the realm of private life, or even superstition.

The relation of Life to the living is the central thesis of Christianity. Such a relation is called, from life’s viewpoint, generation, and from the living’s viewpoint, birth. It is Life that generates any conceivable living thing. But this generation of the living can be accomplished by Life only insofar as it is capable of engendering itself. A Life that is capable of engendering itself, what Christianity calls God, we are calling absolute Life – or, for reasons that will emerge later, absolute phenomenological Life. Insofar as the relation of Life to the living occurs inside God himself, it is produced as the generation of the First Living at the core of Life’s self-generation. Insofar as such a relation concerns not just God’s relationship with himself but also his relationship with man, it is produced as the generation of transcendental man at the core of God’s self-generation. […] What is generated in Life as the First Living Christianity calls the first-born Son, or the only Son, or, in Hebraic tradition, the Christ or Messiah. What is generated in Life as man, that is to say, as man himself, it calls “Son of God”. Absolute Life, as it engenders itself and, in doing so, engenders the First Living, is what Christianity calls Father.