If I take Caputo's view that St. Thomas
thinks that Being is act, not phenomenon, not noumena, not substance
or accident. Whereas Heidegger thinks Being is not act but is the
quiet splendor of what shows itself, wholly removed from causality and
actuality.Then I disagree with both these philosophers.
The act of Being (esse) does not bring
forth the Being, the act resides within the Supermaterial Body of
Being as the activating Spirit-Will (the will to Godhood), as it also does in
material life. The Spirit-Will is not Being, It animates Being as It
does lesser beings. The Spirit-Will doesn't “congeal” into
Being, the Body of Being exists with the animating Spirit-Will within
the Body of Being.
Being/Godhood is involved in making and
causing, Being makes and causes--or more precisely transforms into the next stage of Godhood. Being
does not exist beyond cause, cause is part of the active Spirit-Will
within the Body of Being. Being seeks eternal representation like other life forms in the cosmos. We do not need a causeless Being other
than to please a mathematical or philosophical preference for
abstraction.
Supermateriality is revealed as the
antidote to religious and philosophical abstract Being. Being/Godhood
is supermaterial and therefore connected to the material world.
Immaterial abstraction is not required in reality.
The mind is a faculty of the Body of
Being, as the Spirit-Will is also part of the Body of Being. This
means that truth is a faculty of mind existing in a body. “Absolute
Truth” defines the Body/Mind/Soul/Spirit-Will of Being/Godhood, and
not merely abstract thought in a mind free from a body.
The truth defines the material object,
and Absolute Truth defines the Supreme Supermaterial Object
or Objects (Godhood). Truth belongs together and included with Body-Mind-Soul-Spirit-Will in Being, and also in beings. As above, so below.
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