The general idea of beings in essenceism (General ontology)
Essenceism focuses specifically on the analysis of the existence of the Original Being. Therefore, this section is devoted to a separate chapter.
There are other beings besides the Original Being. I described them in the first book about the essenceism. That's why I am giving only the most important information now.
I exchanged an existing being, that is, a human being. I called it because it is an eternal being. This eternity also applies to all other spiritual beings, but man is a special category of being, closest to the Original Being.
The uniqueness of man results from the fact that the Original Being breathed part of His Personality into him. This means that in the form of a spiritual person He has transferred a part of Himself to him. This act, in the form of a "breath from the Creator," is described in the Bible, the wording of which I am quoting here for illustrative purposes. Thanks to this breath, man has intelligence, will and affection acquired from the Creator centered on the heart element received from him. The developing spiritual person of man shapes within himself the spiritual soul, a kind of inner nature of the governing, called the primal nature. It is she who inherits the elements of intelligence, will and emotionality from the Original Being. They are harmonized in the personality center of man, means in his heart. The spiritual person created in this way is a sign of the direct presence of the Creator at the birth of every human being.
Man, as the only one in the universe, is going through the full path of development which is a direct concept of life resulting from the Personality of the Creator.
Next, I exchange human supporters, or spiritual entities, called angels. The angel, as a spirit creature created by God, has intelligence, will and affection, but he has no heart inherited from God. He has only a kind of personality center, or the core of his personality, which theological can be called an angelic soul. It serves to accomplish the goal set by the Creator. It is as if the heart imitation is designed to maintain a balance between the three main attributes of the personality of each spiritual being. Therefore, an angel is a servant, not a child of God. In a sense, he is a "poorer" version of the spiritual person of man, because he does not undergo development based on a natural person. Therefore, he is not a full person, because he has no sex, and above all, he cannot, directly like man, experience childhood, marital and parental love.
Angels, in cooperation with people, are prepared to receive, to a limited extent, the impact of their physical senses. Thanks to this, they can, to some extent, experience love, draw impressions from the personality of a person and experience the joy of co-existence with him. What I wrote here about angels is largely of a theological nature. Their existence is beyond the reach of scientific knowledge. However, it is logical in the context of the existence of the Being and man.
Spiritual beings fill their realm outside with time and space. This omnipresence refers to those spiritual beings who attained perfection at the level of being assigned to them. Of course, the Original Being is not limited by any level, but people, existing entities, have a certain level of perfection, although it is the highest possible in the spiritual world. This is because man is a child of God, although human personal perfection does not mean full omniscience. Man is destined to constantly learn new phenomena, to increase the level of knowledge and to expand his presence to the entire universe. Supporting beings, or angels, are to help him.
At the same time, in the physical or material world, there are innumerable entities constituting a living nature. Apart from them, we still have many creations, things and objects creating still life. All of them simply name them beings, regardless of whether they are animals, plants or ordinary material creations. These entities have one important common feature: they all have a beginning and an end. It distinguishes them both from the Original Being, which has neither beginning nor end, but also from the existing being, the man who has a beginning, but no end, and also from similar human protective spiritual entities that exist in a kind of symbiosis with spiritual persons people.