The AIM of The Way of Being is to be in a process of discovering and realizing the ULTIMATE from and in the immediate (SMALL CAPITALS mark definitions and / or terms that are otherwise important).

It is a characteristic of human being to foresee and attempt to influence the future and so the aim of the way is at least implicit in human civilization from primality to today. The aim is at least implicit in everyday process.

The aim has often been explicit. Where it is explicit it may be made systematic in terms of a WORLDVIEW or metaphysical system understood as a picture or representation of the universe and its ways. Tacit worldviews are invariably present and so it is useful to make them explicit and merge them with an explicit system to be improved via imagination and criticism

The main kinds of world view today are the SECULAR and the TRANS-SECULAR. The secular is centered on experience and science. There is fairly widespread though tacit view that there is little or nothing beyond the border of current secular knowledge. However, the true secular recognizes that the existence of a limitless world beyond its region of validity is consistent with secular knowledge and method. Consequently, even where there is conflict among religions and science, a trans-secular intuition of a beyond is not inconsistent with secular science.

Is it possible to go validly beyond science to make definite and valid assertions about the region beyond secular knowledge? Traditions of metaphysics in philosophy have long attempted to do so. However, in the modern era this tradition has been criticized as going beyond experience and into a realm of mere speculation. An attempt to go beyond the secular must answer to this charge.

The answer to the charge of the essay considers the approach in science as a point to start. Science has facts and explanations (theories); it is common to consider the facts particular and the theories universal. Under this view facts can be verified. However, because there may be domains of phenomena outside the facts a theory that attempts to be universal (or simply go beyond the facts) cannot be verified but it can be shown false by further facts or testing. Factual claims can be CONFIRMED or disconfirmed; theories can be DISCONFIRMED but not confirmed. Why then do we have confidence in theories? It is because our vision and experience are confined to domains that are less, perhaps far less, than the universal. If we restricted the domain of application of a theory essentially to the domain of fact, then theories are capable of confirmation. In the domain just beyond the domain of confirmation it is reasonable that the theories enjoy continued success but if the extension is far enough beyond the domain of confirmation it may be expected that shortcomings of the theories will manifest (and this is in fact what is seen in the history of science).

The metaphysics of the essay begins with simple objects—experience, being, universe, the void and so on. Being as that which exists is ultimately simple; the void as absence of being is simple. For these fact and concept (theory) are the same. However, experience and universe do not seem simple. Therefore the metaphysics takes up these concepts without regard to detail: it considers experience as experience and universe as universe—i.e., the details of experience and universe that tend to make them unknowable as fact are suppressed. For all the foundational concepts, fact and concept coincide. What is surprising is that this simple foundation leads to an immensely powerful if abstract metaphysics (the abstraction is in the sense of omission of detail rather than in the sense of abstract as opposite to the concrete). The details of how this comes about and how the transition is made from the abstract to the immediate are developed in the essay.

This essay has two main parts. Of these, the first part on Ideas is foundation for the part on The way.

Part I on Ideas explores knowledge of the entire universe. The approach is as follows. The early chapters on Experience through The Void develop a foundation of perfect knowledge on the principle that provided that sufficient detail is omitted, perfect representation is possible. The remaining chapters of Part I, The fundamental principle, Metaphysics, and Cosmology, develop the foundation and extend it via an alternate but sufficient and necessary criterion of perfection to include what is valid in secular and trans-secular tradition. The essential conclusion of these chapters, named the fundamental principle of metaphysics, is that the universe is the realization of all possibility. These chapters demonstrate the fundamental principle and its momentous implications for knowledge and realization. The development is named the universal metaphysics.

Part II, The way, develops and presents an approach to the ultimate seen in the first part. While doubt is essential to and present in the first part, the second part begins with a chapter on Doubt.

An Appendix: a template for the way provides a form that readers may use with or without modification for their process.

The present document is an abbreviated version of the essential way of being where details of argument and development may be found.

Part I Ideas

1 Experience

EXPERIENCE is awareness in all its forms.

There is experience.

Experience is of a REAL WORLD that includes experience.

Experience is RELATIONSHIP to the world and the place of being present to the world.

SAMENESS is sense of sameness of an object.

DIFFERENCE is the most elementary pattern.

EXTENSIONALITY (different from extension) refers to modes of difference—with or without sameness.

Sameness with difference marks IDENTITY of person or object and marks TIME or duration (note: from an abstract perspective a person is an object).

Difference without identity marks SPACE or extension (time and space are modes of extensionality).

Consequently, while the entire world is not necessarily marked by extension or duration, there are no further markers of extensionality. Extensionality is IMMANENT in the world and its two modes may be intertwined inasmuch as the modes of difference are not distinguished.

ENTIRETY is the whole world—the whole that is marked by extensionality (over all time and space) and the rest.

2 Being

BEING is that which obtains in some regions of entirety.

Alternatively, being is that which exists.

Experience and the real world have being.

3 Universe

The UNIVERSE is all being—i.e. it is being over entirety.

The universe has being.

A DOMAIN is a definite part of the universe (‘definite part’ means that given some situation we can tell whether it is or is not in the domain). The universe is a domain.

If creation is formation by another entity, the universe was not created. ‘Gods’ are logically possible but they are part of and did not create the universe but may logically be implicated in any perfection.

4 Possibility

Relative to a context, something is POSSIBLE if its obtaining does not violate definition of the context.

With universe as context, obtaining and possibility are identical (co-extensive).

5 Law

A natural law is a pattern.

Natural laws have being; they are in the universe; they define domains (thus domains need not be defined by spatiotemporal boundaries).

A natural law defines a kind of possibility: some states, processes, patterns do not violate it; some do.

Physical possibility is defined by physical law. We can imagine a situation that violates physical law but if the law obtains the situation cannot obtain.

Logical impossibility is violation of logic. Though it is hard to visually imagine a violation of logic, it is easy to specify such a violation in language. Examples are ‘an apple that is eternally and entirely green not green’ and ‘a square circle’. The requirement of logical possibility is not a limit on the world but a constraint on concepts for realizability.

6 Realism

Perhaps the world extends to a place where the known natural laws do not apply. However, the world does not extend to a place that logic does not apply. Natural laws define local or (better) contingent impossibility; logic defines impossibility that transcends all contingency. The union of local natural law and universal logical constraint is called realism.

Realism defines the most liberal externally (roughly, fact including science) and internally (roughly, logic) consistent universe. The degree of liberality of that universe is explored in what follows, especially the discussion of cosmology.

Why is the word ‘roughly used in the previous paragraph? It is because while the concepts of logic and science appear to be sound, there specific forms are rough and / or incomplete.

7 The Void

The void is the null domain.

The void contains no law.

8 The fundamental principle

If the universe were in a void state it would have no law. Therefore every realistic state would emerge from it for the contrary would be a law. However the void may be considered to be attached to every existing part of the universe. Therefore the universe is the realization of all realism.

The universe is the realization of the most liberal possibility.

The universe is the realization of a realism whose first approximation has a universal part that is our systems of logic and a local part that is our systems of science.

That the universe is the realization of the most liberal possibility or all possibility is named the fundamental principle of metaphysics (abbreviations for the principle will be the fundamental principle and FP).

The phrase ‘all possibility’ raises some concerns. One is that a more careful formulation is necessary for the notion of all easily engenders paradox. The kind of care is roughly of the same kind needed to avoid the paradoxes associated with set theory and the assumption that arbitrary statements have reference. Another concern is how all possibility may be realized. Perhaps there are domains outside the empirical cosmos where limitless variety and extension are realized. How does that change our fate? Only by later connection; thus time is implicated. Possibility x is not realized in this phase of the cosmos; later as the cosmos dissolves into wider being all x within realism are realized.

9 Metaphysics

Metaphysics is perfect knowledge of being as being.

Generally with ‘perfect’ as perfect representation, metaphysics is impossible. However, what we have just seen is that experience as experience, real world as real world, difference as difference, extensionality as extensionality, identity as identity, entirety as entirety, being as being, universe as universe, domain as domain, law as law, void as void, and realism obtain and are known perfectly. These and others defined in terms of them or otherwise identified as known perfectly constitute a system of perfectly known objects. They are the beginning of a metaphysical system.

The system that began with experience defines a metaphysics that will be called the universal metaphysics and abbreviated the metaphysics. We know the perfectly represented objects directly and indirectly. However, under the metaphysics we know other objects, ones commonly perceived or conceived, only indirectly (assuming consistency). That is, we know they exist but do not know them directly.

To anticipate cosmology, the variety and extensionality of the universe and identity are without limit. That is, the universe and its identity are limitless with respect to variety and extensionality and must go through acute, diffuse, and non manifest phases. Also, from realism, this power must be conferred on individuals. The apparent contradiction of physical law is merely apparent for realism requires our physical laws but also requires that they not be universal. That is, they are transcended but it is not given that they be easily or immediately transcended.

As intelligent how may we accelerate transcendence? It stands to reason that (1) ultimate realization will be enhanced by intelligent engagement, (2) our system of laws are local approximations to be discarded as civilization moves to universal civilization(s) and we move from our particular cosmos to cosmoses, (3) that as instruments of realization the laws of mind and matter are essentially limited and therefore perfect in the sense of good enough to the purpose, (4) in this extended sense of perfection, the metaphysics and what is valid in tradition from ancient times to the present day mesh to form a perfect practical metaphysics (it may be seen that the join is more than a mesh with tradition complementing the ‘pure’ metaphysics and the metaphysics showing ways in which certain features of cosmology are ultimate and in resolving what would otherwise be dilemmas such as the relative versus absolute nature of space-time and the questions of relations between what we call mind and what we call mater).

10 Cosmology

The metaphysics outlines general cosmology. It does not explain how particular cosmologies come about.

Realism does imply that given a cosmology of any complexity and variety, there are (a) others of greater complexity and variety that are significant in being known and inhabited by intelligent life and (b) still others that are the creation of intelligence and that creatures such as us or our later forms will participate in such intelligence.

The metaphysics implies that there is no general mechanism. This means that well formed systems—cosmologies—will simply come about without mechanism. It also means that in some cases there will be mechanism. We will argue for mechanism that are and cannot be exclusive but that may be reasonably said to dominate formation and population of stable cosmologies that support intelligent life.

With regard to cosmology there are three levels of understanding: (1) the level of mere description, (2) the level of local mechanism and law (e.g. as in physics and biology), and (3) the level of formation, e.g. of cosmos or life.

Today’s biology has maturity at levels 2 and 3: level 2 is the various levels of physiological function; level 3 refers to the origin of life and function. Reasons that level 3 has maturity in biology are that (a) the theory of origination is explanatorily satisfactory and comprehensive and well supported by observation and (b) that levels 2 and 3 mesh: the chemical and physical mechanisms of function are of the same kind as those of origins.

What features make the theory of evolution a sound explanation of the origin and flowering of life forms? The forms are of course possible but not deterministically contained in earlier forms. Therefore an element of indeterminism is necessary. However, indeterminism is indifferent to adaptation (stability): most mutations will be maladapted but some will be well adapted and it is the latter that will survive. The skeletal explanation does not refer to details of biology but extracts what is necessary to formation of novel form and function.

Today’s physical law has maturity at level 2. There is no mature theory or consensus regarding the origins of cosmoses (the big bang explains what happened after the bang). However, a mature theory (aside from metaphysical necessity) will have to satisfactorily explain cosmological structure and novelty (e.g. of physical law). We have just seen how such explanation must involve indeterminism from more primitive levels (at which there is no law or at most proto law) and selection by self adaptation. And of course the ultimate in explanation is from ultimate simplicity; no proto law. Though mechanism is not necessary we expect that the greatest population of the universe by any form (physical, biological, sentient) will be proportional to the product of fecundity and longevity. We do not need to know what the detailed mechanism is to know the kind of mechanism and that there are and must be such mechanisms (realism implies that some but not all cosmoses be formed by mechanism; considerations of probability suggest that most cosmoses be formed by semi-mechanism).

What is the nature of death under the universal metaphysics? It is and must be that death is real but not absolute. Death is one gateway to the ultimate (it is important to note that it is but one gateway).

Before turning to means of realization in the way below it will be useful to make a few comments on religion and god (I will not address abuses of religion because I see these as the way of some men and not of religion itself).

On the cosmological side, religion attempts to address the intuition that there is more than is seen in the secular world view. Even where the expressions of such intuition are empirically improbable and logically unsound, the intuition itself was reasonable. From realism we now see that the intuition is true. In this circumstance I suggest the definition that religion be the use of all dimensions of being in the realization of ultimate being in and from the immediate.

We saw earlier that there may be gods who may be implicated in ‘perfection’, i.e. further and conscious evolution of the universe. Realism implies that this is necessary. However, perhaps the essential question concerns what the nature of such gods might be. Except that they be ‘subject’ to realism, there is no limit on gods (some may object saying that god can overcome anything but to say that is to imply that god has not given us the ability to be absurd—it is to put man above the universe).

Except the logical limits, e.g., the universe has no creator (all creation is part of the universe) what can we say of god? Referring back to the distinction between general and particular cosmologies it follows that whereas god can be as in the scriptures (except violations of logic) the most likely meaning of god is that it is an integral part of a stable cosmology and forms and dispositions in between the stable cosmologies, the transient background, and the void. Perhaps the most significant meaning is that we, in our process of an attempt at realization of the ultimate, are a prime example of the meaning of ‘god’.

Part II The way

The way has two meshing parts: daily practice and universal process.

In this version of the essay I omit how the way is arrived at. There is and was a process that is described in the essential way of being. Here the process is mentioned as part of the way.

11 Doubt

Here, two kinds of DOUBT recognized as natural—critical and existential.

An example of CRITICAL doubt concerns experience. Doubt that there is experience leads to establishment that there is experience. However, the establishment is more a recognition of the meaning and given character of experience than a proof in a traditional sense. A second doubt is the doubt that experience has objects; this leads to seeing that there is a real world which is the object of experience and contains experience. Thus critical doubt establishes and clarifies.

The essay has a single but important case of EXISTENTIAL doubt. The doubt concerns existence of the void. Given a sub domain of the universe, clearly its complement exists except perhaps in the case that the domain is the universe itself. The development bypasses this doubt by beginning the proof of the fundamental principle with the phrase ‘If the universe were in a void state’. However, the conclusion is so momentous that I have not satisfied myself that all doubt is removed (it is crucial to recognize that the existence of the void and the fundamental principle violate no principle of reason whether rational or empirical). There are alternate proofs, some rational and some heuristic and yet, still, I find myself unable to claim that all doubt has been removed. It is difficult to be sure whether the doubt is rational or psychological; yet to assert this uncertainty is to entertain rational doubt.

This existential doubt is not negative. The fundamental principle implies realization of the ultimate but does not tell us when or how that will happen; and it assures us that we will experience both JOY and PAIN (and suffering)—the negative and the positive—on the way (and this is one source of meaning to pain; and though it is possible for pain to far exceed joy and all bound, it is likely in stable life forms in stable cosmologies that pain should not far exceed pleasure and here the meaning of pain is enhanced as it aids survival; and the meaning of apparently pointless pain is that as an efficient survival mechanism it cannot be so precise an adaptation that it occurs only to ensure survival—rather, its effectiveness depends on a balance between being sufficiently particular and sufficiently generic). The effect the existential doubt concerning the void is to add sharpness to the quality of the existential concerns relating to the fundamental principle.

Where the fundamental principle implies the ultimate nature of the trans-secular, ordinary sense from, say the history of science, suggests the vastness of the trans-secular region; and modern science, especially quantum theory, already suggests its accessibility and negotiability for currently limited forms (e.g. human being).

Human beings are of course in some real and good sense morally free to conduct their lives as they see good. How is this conditioned by the universal metaphysics? The metaphysics entails significance of the entire universe—the immediate and the seemingly remote ultimate. Individuals are free to select their focus but the metaphysics suggests the ultimate value of a dual focus on the immediate and the ultimate. The value of the ultimate is so great that we are beholden to dedicate some resources to it (a formulation in terms of optimizing expected outcome is possible and may be instructive). In this regard, despite doubt, the fundamental principle may be regarded as an ultimate or optimal PRINCIPLE OF ACTION.

12 Developing the way

The elements below follow from reflection on the world in light of the metaphysics.

The AIM of the way of being is to know the range of being and to realize its highest immediate and ultimate forms.

THE WAY OF BEING is the use of all dimensions of being in knowing the range of being and realizing its highest immediate and ultimate forms—especially in negotiating the weave of the intermediate-ultimate.

THE MECHANICS OF THE WAY. The mechanics is choice-risk-consolidation (in light of the metaphysics).

The ELEMENTS of being are divided according to DIMENSION and place, and PROCESS and time.

INTELLIGENT COMMITMENT and APPLICATION over time is essential to becoming in the light of the ultimate.

The DIMENSIONS of the way are nature, psyche, civilization and artifact, and universal process.

The ELEMENTS OF PROCESS are means (ideas and action), mechanics (above), ways and catalysts, disciplines and practices (intrinsic and external), and modes (intrinsic and external—i.e. pertaining to self or being of the individual, to group, and environment).

The path has three interacting PHASES—PURE BEING, IDEAS, and BECOMING. Sub phases are identified in the table in Universal process for the ideas and becoming.

13 Everyday practice

Rise

1.	RISE before the sun—begin with dedication of my life and the day to the way of being, to focus on essence; and affirmation of commitment.

Dedication

Dedication. I dedicate my life to The Way of Being: / Its discovery, revelation, and realization— / To live and grow in all worlds as one; / To shed the bondage of limited self— / So that I may see The Way so clearly / That living it, even through difficulty / Is flow over force… / And so to show and share its truth, power, and care.

Affirmation. I commit my being, thought, speech, and action to the way; to a positive attitude; to the good and care of the world and all persons, especially to seeing but not taking imagined or real fears and resentments as affronts to security and sense of self. I pray for these things, especially for the good and understanding of those I may resent.

Review

2.	REVIEW and meditate on realization and other priorities and means (priorities); using time and space effectively.

Realization

3.	REALIZATION—work, care and meditation (below); action and experiment; ideas; and writing—in process journal (field notes), essays, and publishing (networked and printed).
4.	REGULAR and occasional tasks—morning: do daily morning tasks; do weekly, monthly, and longer term tasks on pre-selected but flexible assigned days (e.g. day before trash pickup).

Meditation-in-action

Meditation-in-action includes practice of meditation that is continuous with living. It is an essential part of realization.

5.	YOGA-THERAPEUTIC EXERCISE-MEDITATE: focus and focal issues; quieting—spaciousness of being; death as spur and transition; pain and resentment—their defusion in relinquishing ego to being; meditation-in-action.

Practical tools for action and meditation

Meditate and act on my ambitions and final goals. Accept pain and joy. My future must be a straight line with no deviations from the universal.

Meditate on—own my strength, power, pain, and weakness: I am their active core and source—and so of their transformation as energy.

Be assertive in discovery, cultivation, and expression of my power and goals; seek and encourage active receptivity.

Be assertive about and transform or be silent and remove myself from negative influence and judgmentalism.

Meditate on my truth; not let apprehension prevent speech or action when they are good or ego force them when they are not. Consciously expose myself to and act on my fears, selected for importance.

Healthy living—routine, sleep, food and fluids; avoid toxic substances and influences.

Exercise and physical yoga

6.	EXERCISE—posture, general (aerobic, flexibility, hiking fitness and strength), and yogic.

Evening and sleep

7.	EVENING—realization / renewal; review the next day, plans (and special events); realization if energy-time; evening tasks and preparation for the next day etc; meditate; sleep early.

14 Universal process

Table for a system of pure being, ideas, and action

A TEMPLATE for the phases of realization is (1) Pure being—the ultimate in the present: the ground of all realization, (2) Ideas—knowledge, design, ideas for the phases of becoming, (3) Becoming—everyday practice, nature, civilization, and artifact.

Action	Dimension	Details and links. Time and cross phase
Being	The universal: pure being	The ultimate in the present / pure being. Time. All; especially when becoming is sufficient. Cross phases. All; everyday practice.
Ideas—essential to becoming	Knowing	Essential to realization / program of ideas. Time. Secondary to becoming. Emphasize again after becoming. Cross phases. All.
	Design and planning	For the entire process / ways and design. Time. As needed. Cross phase. All.
	Ideas for phases of becoming	Continuous with becoming and sub-phases / ways and design. Time. As needed. Cross phases. Becoming.
Becoming—completes ideas	Everyday practice	For the ultimate in the immediate and the phases / everyday practice of thought, presence, and action. Time. All. Cross phases. All.
	Nature	Ground of real, inspiration / nature as ground. The Beyul journey (pilgrimage) of Tibetan Buddhism. Time. Immediate.
	Civilization	Support, network-shared endeavor (and publish-website...) /civilization: engagement in the world. Time. After the phase in nature begins.
	Artifact	Support, synthesis with organism, independent / artifactual being. Time. After the phase of involvement with civilization begins.

Template for the phases of realization

15 Developing resources

Following are some resources, primarily knowledge for study and development. Details are in a detailed plan for study and action.

Summary

METAPHYSICS—especially process and symbolic; SCIENCES—science as such; concrete and abstract sciences including mathematics and logic; CIVILIZATION, WAYS AND CATALYSTS (note placement of ways… near civilization), ARTIFACT and ART; INSTITUTIONS, PERSONS, PLACES.

Metaphysics

THE METAPHYSICS, metaphysics, foundation and development, language, logic, mereology, adequacy and minimal arrangement of the dimensions, processes, and phases of being and becoming. Some DETAILS: begin with some case studies—e.g., Process and Reality (1929), A.N. Whitehead; Space, Time, and Deity (1920), S. Alexander; the Symbolic Metaphysics of Edward N. Zalta, e.g. at The Metaphysics Research Lab (Zalta’s interesting conception of abstract objects may be useful and suggestive even though it is quite different from the concept of the abstract object in this essay). The metaphysics of natural law is a useful topic that might well go under science below.

Narrative mode and philosophy

See a detailed plan for study and action.

Design and planning

See a detailed plan for study and action.

Science and the sciences

SCIENCE and the SCIENCES—abstract and concrete in relation to realism and possibility: logics as a first approximation. SCIENCE AS SCIENCE, as defined by principles—descriptive, elementary, and adaptive with focus on origins, form, and adaptive systems.

Abstract sciences

ABSTRACT SCIENCES and sciences of symbolic systems—logic, mathematics and set theory and its foundations, linguistics and grammar, topics such as self-representation, computation and finite mathematics. Some DETAILS. LOGIC: (a) concepts of logic and realism (b) formalism for maximal capture realism and possibilism without paradox, (c) specific topics—propositional and first order predicate calculus, and (d) mathematical logic—proof theory, model theory, set theory, and recursion theory (and relations to theory of computation and category theory); (e) reading: W.V. Quine [Philosophy of Logic, 1986; Methods of Logic, 1982; Mathematical Logic, 1981; Set Theory and its Logic, 1969]. Related topics: the AXIOMATIC theories of sets and MEREOLOGY. FURTHER TOPICS IN MATHEMATICS for the metaphysics: number theory, number systems, transfinite numbers, analysis; algebraic structures; geometries—including non-Euclidean, convex, discrete, topology, homotopy theory, Morse theory; statistics and decision sciences; theoretical computer science.

Concrete sciences

CONCRETE SCIENCES. PHYSICAL SCIENCES and the interface of metaphysics, quantum theory and relativity; physical cosmology; geosciences. BIOLOGY, evolution, and ADAPTIVE SYSTEMS—general theory and application in biology and cosmology. PSYCHOLOGY and social sciences with focus on immersion.

Foundations of ethics and value

Foundations of ETHICS and VALUE with special focus on implications of the metaphysics and the way of being.

Ways and catalysts

Select focus on trans-secular and INTRINSIC MODES of being and transformation—principles of special metaphysics and religion, yoga, Tantra… PRINCIPLES, DISCIPLINES, and PRACTICE (select and focus). It is CRITICAL that the goal for ways and catalysts is experiment with incremental and step-wise realization. STUDY EMPHASIS is therefore supportive rather than definitive and multi-fold—(1) The MEANING OF RELIGION (understood in terms of the theory of meaning); (2) The CLASSICAL ways and catalysts emphasizing practice and use-in-action—some TOPICS: life ways of Buddhism (especially Tibetan) and Hinduism (especially the Gita and Kashmir Saivism); catalysts of physical, isolation (vision quest), death awareness, sacred places, and acting; and (3) UNCONVENTIONAL AND HETERODOX ways and sources. Later—perhaps rewrite the Gita (sources currently not available on the Internet 1, 2, 3). Special focus on CATALYSTS—dreams, hypnosis, meditative states; altered states and CATALYTIC FACTORS.

Civilization

CIVILIZATION. (1) Concepts of civilization (understood in terms of the theory of meaning); civilization as process and nurture—the concepts of human and universal civilization and history; physics, cosmology, sociology, psychology, for universal civilization; immersion in natural, social and cultural, psychic and universal process; shared endeavor; see TRANSCOMMUNITYDESIGN; artifactual and technological enhancement—support, synthetic, and stand alone. (2) IMMERSION CULTURE—knowledge, sciences of matter, life, society, mind, politics and economics; (3) In relation to the section cosmology > cosmology of life and identity > civilization what is the dynamic of process, realization, problem, opportunity; and (4) Items below—artifact, ways and catalysts, institutions, places, contacts.

Artifact and art

ARTIFACT. Review (1) The AIMS—support in realization and creation of AWARE AND AUTONOMOUS systems (and why, in terms of the metaphysics the latter is one sufficient approach), (2) The concept of ARTIFICIAL BEING (understood in terms of the theory of meaning), (3) Concepts of the same (e.g. SCENARIOS), (4) Theoretical and computational approaches, (5) Practical approaches. ART including literature and drama and its relevance to metaphysics and realization.

Institutions, persons, and places

INSTITUTIONS, PERSONS, AND PLACES. (1) For the above, (2) Support and sharing, (3) Contacts, (4) Place—nature and culture.

Appendix: a template for the way

Everyday practice

Rise

1.	RISE

Dedication

Dedication.

Affirmation.

Review

2.	REVIEW

Realization

3.	REALIZATION


4.	REGULAR and occasional tasks

Meditation-in-action

Meditation-in-action includes practice of meditation that is continuous with living. It is an essential part of realization.

5.	YOGA-MEDITATE:

Practical tools for action and meditation

Meditate and act on my ambitions and final goals…

Meditate on—own my strength…

Be assertive in discovery, cultivation, and expression of my power…

Be assertive about negative influence…

Meditate on my truth…

Healthy living…

Exercise and physical yoga

6.	EXERCISE

Evening and sleep

7.	EVENING

Universal process

Table for a system of pure being, ideas, and action

Action	Dimension	Details and links. Time and cross phase
Being	The universal: pure being
Ideas—essential to becoming	Knowing
	Design and planning
	Ideas for phases of becoming
Becoming—completes ideas	Everyday practice
	Nature
	Civilization
	Artifact

Template for the phases of realization

Developing resources

Following are some resources, primarily knowledge for study and development. Details are in a detail\detailed plan for study and action.

Summary

Metaphysics

Narrative mode and philosophy

Design and planning

Science and the sciences

Abstract sciences

Concrete sciences

Foundations of ethics and value

Ways and catalysts

Civilization

Artifact and art

Other topics

Institutions, persons, and places