La communauté est une nappe affective souterraine et chacun y boit la même eau à cette source et à ce puits qu'il est lui-même – mais sans le savoir,… - Michel Henry

Life is given in its own way, in a completely unique way, even though this singular mode of givenness is universal. Life is given in such a way that what it gives is given to itself and that what it gives to itself is never separated from it, not in the least. In this way, what life gives is itself. Life is self-givenness in a radical and rigorous sense, in the sense that it is both life that gives and life that is given. Because it is life that gives, we can only have a share of this gift in life. No road leads to life except life itself. [...] Life is absolute subjectivity inasmuch as it experiences itself and is nothing other than that experience. It is the pure fact of experiencing itself immediately and without any distance. This is what constitutes the essence of every possible community. Again, what is shared in common is not some thing; instead, it is this original givenness as self-givenness. It is the internal experience that brings to life everything that is and makes what is alive in this experience become alive in and through it alone.

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 that might have an added property of self-revealing, but the very fact of self-revealing, self-revelation as such. Everywhere that something like a self-revelation is produced there is Life. Everywhere there is Life, this self-revelation is produced. If, then, the Revelation of God is a self-revelation that owes nothing to the truth of the world, and if we ask where such a self-revelation is achieved, the answer is unequivocal: in Life and in Life alone. Therefore we are in the presence of the first fundamental equation of Christianity: God is Life – he is the essence of Life, or if one prefers, the essence of Life is God. Saying this we already know what God is, but we do not know it through the effect of some knowledge or learning – we do not know it through thought, against the background of the truth of the world. Rather we know it, and we can know it, only in and through Life itself. We can know the essence of God only in God. But this observation is premature.

Kandinsky’s singularity is due, moreover, to a circumstance that is vital for out project. The 'Pioneer' did not just produce a body of work whose sensuous magnificence and rich inventiveness eclipse even the most remarkable of his contemporaries. He also provided an explicit theory of abstract painting, exposing its principles with the utmost precision and clarity. So, the painted work is accompanied with a group of texts that at the same time clarify his work and make Kandinsky on of the main theorists of art. Facing the hieroglyphs of the last canvases of the Parisian period (which are said to be the most difficult), they provide the Rosetta stone on which the meaning of these mysterious figures is inscribed.