(i) comp currently includes (a) unshaded material, not for other editions, supplemented in the field by writing and absorption from the database (docm) and bare content (docm) shaded yellow ) (b) material from an earlier, eliminated, in-process version shaded blue , (c) ess shaded green (except material only for ess ); but (d) does not include material from fm, except some which is duplicated from fm colored blue-gray but is under a non-shaded heading

(ii) comp will include (a) level 1 and other headings: unshaded original – green – in-process (shading to be eliminated) and database (b) level 2 fm headings and text to which will be added some lower level-headings and content—either unshaded or differently shaded (c) content absorbed from database and bare contents

(iii) ess is just the material shaded green (what is needed from fm is repeated as green ); ess will be eliminated as noted above ,

(iv) fm is just the material shaded blue grey and under a heading that is also shaded blue grey .

plan for the field

plan the plan

ongoing planning

minimize plans

merge

4. The field and essential components leaving the essential edition as the field version with supplements.

consider

5. Elimination of the essential edition, leaving only the manual and complete editions.

merge

6. This document into the database—then this document will be the complete edition.

edit

all versions for content, arrangement, language and style, functionality of links

Into the way

Preface

The way of being has five divisions—(i) this division, into the way, in which ‘into’ is metaphorical, for the way is where we are—in the world, (ii) ground, which lays out some foundational ideas for which any newness is in the way of presentation, (iii) the limitless real, that presents and develops a view of the universe as far greater than our common views of it, (iv) realization, on realizing the limitless or ultimate, and (v) return, also metaphorical, about living in ‘this world’—with renewed vision of and being in the immediate-and-ultimate-as-one.

This division is an informal introduction to the way. It introduces sources, motives, a brief description of the way, aim, means (worldviews), and imperative. It then discusses the nature of the work and audiences to whom it may appeal.

The way is introduced via its aim.

Preface

This version of the way of being is a short field manual—a booklet that can be carried in one’s pocket. For foundation and detail, the text refers to resources.

Small capitals indicate significant terms and definitions. Sections human ground in the world to a system of pragmatic dimensions are relatively formal. In the less formal sections, usage need not follow definitions and may be metaphorical.

In the text, ‘I’ is at times the author, at other times universal.

Prologue

The prologue is a short story of a life as it is continuous with being.

I found the beauty of the world so powerful that it led to a search in ideas and the worlds of nature, society, culture, and beyond.

I found I did not know my true origins or my true destiny. What sense did it make, I asked, that my awareness came into being, that it will end, and that it has isolation from all awareness in the universe. Those thoughts further motivated my search.

I explored ideas from world cultural traditions—framing them in terms of paradigms such as materialism, naturalism, individualism as the notion that my awareness a distinct awareness, critical philosophies…, their oppositions, generalizations, and syntheses. This led to a framework based in being and the idea that knowledge is essentially connected to action—acting and knowing do not exist without each other. The merit of a foundation is being is elimination of hypothetical foundations. Critically, the foundation will be nontrivial.

What is the being—the essence—of beings, of our being? Is this famous question in the history of ideas answerable? Precisely? How may we frame the question? Is an answer worth the attempt? The projection of this work onto the space of these questions is an answering. It is an intending and an emerging.

I discovered that the universe is limitless, i.e., that all consistent possibility is realize. The universe is the greatest (possible) identity and, consequently, I am the universe—but also a limited individual that does not fully see and experience my identity with Identity. Community and relationship are embedded in Identity.

This work is a story of ongoing discovery and realization.

Prologue

The prologue is a short story of a life as it is continuous with being.

I found the beauty of the world so powerful that it led to a search in ideas and the worlds of nature, society, culture, and beyond.

This work is a story of ongoing discovery and realization.

Origins

Origin and motivation for the way of being include questioning—What is the best I can do in my life? What is the greatest possibility for and in my society, humankind, the universe? These interwoven questions have clear significance in the sense of ‘meaning of life’—but relative to them, questions of linguistic meaning, taken up later, are also critical—What is the meaning of best? What is my relation to the universe? Who or what, if anything, is the ‘I’ behind the ‘my’? What is ‘my life’—is it ‘this life’ and if so, what is beyond this life? And what are the meanings of ‘greatest’, ‘possibility’, and ‘universe’?

This fundamental question of meaning may be approached in the context of further questions—What is the best that any being can do and what is the greatest possible universe? That is—What is (the) real?

A beginning of the way was with reflection on, exploration of, and action upon these issues of meaning and the real. Other sources and reasons for the way are the history of ideas, intentions, knowledge, and action, and individual understanding, reason with feeling, and action (I have read and forgotten so much that is safe to lay no claim to originality).

The history of ideas is colored by paradigms from which we learn received frameworks of perception, thought, knowledge (especially, as well as knowledge of knowledge), being, and action. In learning we are empowered but discover that the paradigms have limits, many of which, we discover, in employing and explicitly critiquing them, are not essential limits, but self-imposed due to their assigned value and our limited understanding. In the way, via criticism and imagination (reason) and action, we discovered an ultimate paradigm of the ultimate (in ways of discovery and meanings of ‘the ultimate’ that will emerge later)—which frames what is valid and valuable in the ‘traditional’ paradigms.

Though the ultimate has been seen as too sacred, too dangerous to even name, a true ultimate would not be remote; it would embrace, nurture, and beckon us. And we find, within us, a motive to reach out, to search for it. The ultimate and the immediate will be found mutually enhancing.

Though we may imagine the real as pure and remote being, there is effectively no being that is unknowable (later, the word ‘effectively’ will be found unnecessary).

Into the way

Knowledge and action never separate, for even ‘pure thought’ remains (potentially) connected to the world and, besides, knowledge is a form of action.

However, it is effective to occasionally withdraw from immediacy of acting, to reflect, to understand, and to make action better (what the understanding consists in includes knowing the world and knowing what is desirable and their mutual inclusion).

Therefore, we delve into this understanding. Of course, ‘into’ is metaphorical for we never leave the world, and we are never completely removed from the immediate.

Aim

Origins

Search, experience, reflection, agency, change

Individual

Inspiration includes beauty in the world—nature, culture, and the universal—and ideas and art.

What is the best I can do? What is the destiny of the individual and other beings?

Humankind

History of ideas, action, and exploration

History of the universe… and of the world

Reasons

“Motives,” especially ‘rational’, which includes feeling, value, and non-linear process, i.e., trial action, and correction

A question of meaning

A source and motive for the way of being is a question—What is the best we can do in the world?

This fundamental question may be approached in the context of two further questions—What is the best that any being can do and what is the greatest possible universe? That is—What is (the) real?

The best we can do is and has been fundamental at all times and in history for many individuals and societies. In attempting to elucidate it, our resources include experience, reason, and action—our own and those of other persons and societies, today and in history. The question about our greatest possibility may be called the fundamental question of meaning—in a sense that suggests ‘the meaning of life’ rather than semantic meaning.

The philosopher Immanuel Kant asked three questions that he reasonably considered to be fundamental to human meaning and philosophy—What can I know? What must I do? And What may I hope for?

We will find that Kant’s three questions are implied by and may be subsumed under the fundamental question.

What was my motive in asking the fundamental question? A partial answer is as follows. I have found the beauty of and in the world to be inspiring, even overwhelming. I wanted to cultivate it. That search led to the fundamental question.

A response to the question

The way of being is offered as demonstrating an ultimate view of the world with consequences for knowledge and destiny. If this is achieved, not just the content—what we know—but the method or how we know, too, must be ultimate in some manner, for otherwise, the content could not be known to be ultimate. Is the ultimate significantly greater than is commonly thought? This will indeed be shown true—it will be shown that the ultimate is the realization of all possibility and, therefore, that all beings access the ultimate.

The ultimate content is that the universe is the realization of all possibility. This implies that the destiny of all beings is that of the universe itself, which includes universal heights and depths. This is what we might naïvely expect regarding the ultimate. It does not, however, imply that we will always feel perfection as part of a process of realization.

The ultimate method begins with an examination of received reason—its genesis and nature, especially its context or scope of application and its critical and constructive or creative elements. The received is enhanced with regard to the context, the critical, and the creative. What we find regarding method is that the ultimate is roughly a mix of perfection and pragmatism in a traditional sense.

What is the meaning of the term ‘ultimate’, above? For limited beings it is that a framework of perfection can be developed, but that knowledge of what is framed, the world of detail, is not and cannot be perfect by traditional criteria. But if perfection cannot be achieved, surely it is in terms of an imperfect sense of perfection. The narrative will develop a more perfect sense of perfection.

The way is grounded in the history of thought and exploration—and derived from study, experience, reflection, and synthesis. As far as judgment of originality is a concern, it is left to readers.

The sources for the way are vast; some are discrete, but much is diffuse and diffusely absorbed; links to sources are in the resources.

Acknowledgments

Sources

Inspiration

Aim

The aim of the way is shared discovery and realization of the ultimate in and from our world (the immediate).

How is this to be approached?—In will be in terms of a comprehensive and principled view of the world – which will include, frame, be in, and rise above the ‘world of ten thousand things’—of the disorder within order. Such a view for a part or phase of the world is a paradigm.

We shall first consider received paradigms for the universe—i.e., the paradigms we consider are received worldviews. Critical examination of the received views, and of content and method, may—and will—suggest a way forward. The narrative will implement the suggestion.

Is the ultimate too great or remote to know or realize? The greatest ultimate will contain the immediate. We will show that it is accessible from the immediate world and that there is an imperative to the ultimate.

Into the way

Knowledge and action never separate, for even ‘pure thought’ remains (potentially) connected to the world and, besides, knowledge is a form of action.

Therefore, we delve into this understanding. Of course, ‘into’ is metaphorical for we never leave the world, and we are never completely removed from the immediate.

Worldviews

A worldview a framework for being-in-the-world and a way of relation to the world via knowledge, action, foundation—content and method or means—interaction. In this discussion of worldviews, explicit focus is on the latter.

This section considers our main common or received worldviews and their limitations.

The concept of a worldview

A paradigm for the universe, a worldview, is a patterned description that captures some truth and enables negotiation of the entire—known—real. It is the intent of common paradigms to capture the entire truth, but they may fall short with regard to both truth and entirety.

Worldviews as means

Though a worldview is a framework, which, when filled in with the system of knowledge and practices of a culture, it is a means of being in and negotiating the world—and the universe.

Kinds of worldview

We begin with worldviews ‘received’ from tradition—i.e., what is valid in the history of human culture to the present time.

The received worldviews or paradigms are secular and transsecular.

The secular is grounded in what is commonly known; it often hypothesizes that that is the world. The transsecular posits more—an ultimate, which it may hold as ultimate in terms argued as dogma, hypothesis, or reason.

In principle the secular and transsecular cover the realm of possibility.

Secular worldviews

Common received secular paradigms of the world as found in consensus experience have value and truth. Secular humanism is a life philosophy that human beings are intrinsically capable of ethics and aesthetics without traditional religion, which embraces reason, and which commonly holds to philosophical naturalism, i.e., roughly that science has revealed the essential features of the universe. However, reason itself suggests the view from science to have local truth—the big bang cosmology and so on—but that, without further consideration, we ought to be neutral to what lies beyond the big bang cosmos. Conflation of the secular with the real, though typically tacit, is widespread among secular thinkers. It will emerge that this conflation is limited and limiting in extreme. However, intuitive and tacit conflation of the limited version of secularism with the real often makes it seem as though there is nothing beyond.

A neutral interpretation of the secular paradigms is that they have truth but are not the entire truth. In this form, they are a platform for seeing what truth may lie beyond. Such neutral interpretations may be termed ‘neutral secularism’.

Further, that the secular thinker finds the common transsecular paradigms for the world and beyond to be absurd and dogmatic, tends further to shut down secular thought to seek beyond its commonly assumed limits.

Transsecular worldviews

Transsecular paradigms see the world as more than in the secular. Common religious paradigms are limited by their cosmologies and other dogmatic form. Common metaphysical paradigms based in facets of or projections on the real, are also limited with regard to necessity and completeness of their truth. While the common transsecular paradigms have truth—real or symbolic or both, they are not the truth, perfect or complete.

The transsecular paradigms suggest worlds beyond common experience. However, religious dogma tends to shut down transsecular thought that would seek beyond its limits. Common received metaphysical transsecular paradigms provide little ground to seek beyond.

The way

Though neither the full truth nor entirely true, the common paradigms have truth. The way will draw from what is true and useful in the received paradigms.

The way develops and works through a way to seek, to see, and to forge pathways to the ultimate. It is essential to critique not only common views of the world but also to question common critical paradigms regarding their possible deficits and overreach.

The ultimate worldview of the way

This section introduces the worldview of the way (demonstration is deferred to the limitless real > the fundamental principle).

The view

The view, named the ‘real metaphysics’ is grounded in received thought, experience, and reason and attempts to go beyond them via criticism of the received modes of knowledge and criticism itself. It is argued that the attempt is successful. It is endeavored to show that its elements of newness—and their characteristics are

(i) Demonstration—absolute (with alternate attitudes to truth),

(ii) Explicitly shown consistent with experience and reason from experience (demonstration shows this implicitly).

(iii) Relation to received views—coincides with their account of the real where they are valid; the region of validity is extended and in this is analogous to transitions from classical to modern science—but is unlike them in that this transition is to the ultimate.

(iv) The basis of the demonstration is the combined use of abstraction, emergence of an ultimate value, framing pragmatic knowledge to form a dual system that is imperfect according to received criteria, and emergence of an ultimate value in terms of which the dual system becomes perfect, integrated, and substance free.

(v) Depth or foundation—fully grounded (with accounting for doubt and the means of knowledge),

(vi) Breadth or scope—the universe,

(vii) What it reveals—the universe is ultimate, i.e., the realization of all possibility, and therefore that all beings realize the ultimate.

(viii) Application—the range of all endeavor.

It is shown in the limitless real that the universe is the realization of all possibility—and that this is consistent with and follows from reason and experience.

This implies that the universe has ultimate identity, that all beings realize this ultimate, and that ‘god’ and ‘Brahman’ are real—not as remote, not as in ideology, but as a process of which we are a part. It does not imply that a limited sense of the real is an illusion—rather, it is an illusion to see the limited as the precise and entire real.

The implications are fleshed out in the narrative, especially in the discussions, the limitless universe, and metaphysics through logic as a theory of the universe.

Meanings of the terms

Because the system of the way has an ultimate character, the meanings of the terms, though related to received use, must be enhanced from the received. To do so is to enhance rather than to negate the received meanings.

Understanding the way

To appreciate the way, it is essential to follow meanings as introduced. Since the meanings and paradigm are new, diligence may be needed to absorb the work.

The issue of foundations

Discussion includes address of ‘content and method’.

This section will need editing for (i) content and expression (ii) consistency and overlap with other parts of the document.

Issues of foundation and ground

begin with the way of being – database.docm > the way of being > the main narrative > the universe > foundation (this document has further significant information on foundations)

About experience and being

the foundational aspect of experience

an informal summary

experience

experience is conscious awareness in all its forms

aspects or dimensions of experience

there is experience of experience—we experience not only the world but experience itself—i.e., experience is part of the world

there is experience of (or as if of)

1. experience itself, ‘experience of’, and ‘the experienced’

2. experience of the world (or a world)—i.e., experience is part of the world (and so the world, less experience, is sometimes loosely called the external world)

3. the world as including self (which designates ‘my experience of the world’, ‘my body’, ‘my willing and my action’), other, and environment—

4. pure experience, which is experience itself without explicit reference to the world or action; but pure experience is pure-at-most-in-the-moment, and is potentially of the world and action

from which follows the three-aspect description of mind due to some philosophers—experience, intention (‘of the world’), and action…

which, however, as seen above, all fall under experience

about interpretation

it is clear from the above that there is experience;

however, it is logically possible or consistent with experience but given nothing further, that experience is all there is and that the world etc are constructs of or places within experience

therefore, the following are consistent interpretations—(i) experience is all there is (ii) the standard view (experience, world, self, other, environment) (iii) other views to be discussed later; which of these interpretations is ‘real’—none, one, or more—will also be discussed later

the following discussion is easily but not necessarily understood in terms of the standard view

experience is the place of ‘significance’

by ‘significance’ we mean ‘what is meaningful’

without experience we are ~~effectively~~ nonexistent

experience is ‘where’ significance occurs (it does not follow experience is the source or creator of all significance)

experience is the place of our being (in terms of the concept of being introduced later, here ‘place of our being’ is metaphorical)

that which cannot be experienced is ~~effectively~~ nonexistent

the term ‘effectively’ is crossed out in the two occurrences above because will be found later that they may be eliminated

concept and object

the discussion from here on in ‘the foundational aspects of experience’ is a preview of what comes later

in concept-object terms, a concept is ‘experience of’ and a referent (‘object’) is ‘the experienced’

concept and linguistic meaning

concept meaning is a concept and its possible referents

in linguistic meaning, symbols are part of the concept (clear definition and elaboration come later)

what an object or referent is

so far, we commonly think of the referring as ‘concept’ and referred as referent or ‘object’

but this leads to difficulties, particularly that the idea of an object with no referrer whatsoever is empty, for to talk of objects at all is to refer generically, and to talk of particular objects is to particularize the reference

therefore, i.e., in view of the given that objects (the referred) are always bound together with concepts (the referring), a better and good (re) definition of an object is as the concept-referent pair

existence and nonexistence

an object is said to exist when there is a referent

it is nonexistent when there is no referent (given this definition the problems—not problem—of negative existentials, singular or otherwise, do not arise)

it is possible (possibly existent) when a referent is possible

necessary when there must be a referent

impossible when there cannot be a referent

detail

this is a preliminary discussion that sets up but is not part of the formal development

reality

there is experience

real world

the idea of the world

‘experience of’ – concepts

‘the experienced’ – referents (‘objects’)

the world is (experienced as) relational

meaning

knowledge

being

interpretation(s)

standard interpretation

yes—external world

no—alternatives:

significance of the logical indistinguishability

the real

the questions

approach to answers

plan

what has been accomplished

how to present the material

Method and content I pre-metaphysics

Consequences I—pre-metaphysical

Imperative

In the following imperative to the ultimate, the immediate and the ultimate require an emphasis on both.

The section on pathways derives an imperative from the worldview—to be on a pathway to the ultimate. The nature of the pathway is to negotiate and share—not to just to follow the word of others. The nature of the imperative is (i) not to suppress the immediate for there to be a balance of foci on the immediate and the ultimate (ii) not one of compulsion but to be on a path because the aim and the path are seen as true (iii) that it is useful as a framework for local ethics.

Narrative

The way of being

The way of being is intended as a contribution—a synthesis, a going beyond the received, to the ultimate, not as a compendium or review of the literature.

The way is intended to be part of an open narrative—evolving in form and content, and continuous with and contributing to the history of ideas, action, and exploration.

The origins of the way are in experience of the world, reading in eastern and western thought, reflection, analysis and synthesis of ideas, and experiment. External sources are identified in links in the resources section.

Experimental versions of the narrative, long and short, are at the site for the way—http://www.horizons-2000.org. The versions have incremental and step changes. Most of the material here has appeared in earlier versions.

History of the narrative

It follows an individual search.

The development is incremental and experimental—and so there is a proliferation of versions.

This version

Other net characteristics

Overview

There are two current versions of the way—an essential version for rapid access, and this, the complete version of the way.

These two versions constitute a large cumulative increment.

Like the essential version, this is not a ‘how to’ work. The intent is to take readers who so choose to the point where they may independently negotiate, critique, and further develop the way.

This work provides multiple perspectives, elaboration, and application to a range of topics, some peripheral to the main thrust of realization. Though I write as if confident so as to provide brevity, doubt is addressed.

The issue of foundation is given greater attention than in the essential version. The initial approach to foundation is that what foundation is possible is not known at outset and therefore foundation and founded, method and content, are both tentative, in interaction, in process. The interactivity is more than empirical, it is also rational because process is in the world and method is therefore also content. Method and content are one—epistemology and metaphysics are parts of the same subject, and that subject may be seen as metaphysics, with knowledge as a part of the world or as epistemology, with metaphysics as a consequence. What is found is that (i) some aspects of knowledge are perfect by abstraction and according to received criteria (ii) these aspects reveal the imperative to the ultimate in a universe which is also ultimate and (iii) according to this ultimate value, a join of the abstract perfect and pragmatic knowledge is perfect relative to the ultimate value. This does not mean we have a theory of everything, but a framework of such a theory, which is what is to be expected. It is simultaneously an ultimate and a moving picture of the world—it is one in which there is no ultimate a priori either to experience (the usual meaning) or to reason.

The treatment of realization and resources is far more comprehensive than in the essential version.

Originality

Though it draws from sources, the synthesis and much of the argument and proof is original and, as far as I know, it is new. Yet, I may be mistaken and am not committed to originality. The way is presented as a potential contribution.

From the incremental nature of the work and its versions, most of the content appears in earlier editions available on the internet.

This version

The version of the way is a brief and essential version of the way. It is not an introduction or elementary version. It is intended as a succinct, rapidly accessible resource and foundation for shared and independent development. This explains the brevity, emphasis on its truth and realization of that truth.

~~It is not a ‘how to’ work—the section,~~ ~~path, has some derived suggestions for being on a path; the~~ ~~resources~~ ~~point to some ‘how to’ works.~~

~~The version is written as if confident of its truth. There is of course doubt, which is noted below and addressed in the~~ ~~resources~~.

~~There will be many questions of foundation and elaboration.~~

~~A version this brief cannot address many issues that will arise. A~~ ~~complete version of the way~~ ~~will address anticipated issues.~~

Overview

Net or wide-angle view

Outline

Themes and topics

the themes and topics are in the way of being – database.html > themes and topics

important themes and topics will be reviewed in realization > resources > reference > topics and themes

an outline is imported here > themes and topics will be developed in the narrative

about themes and topics

themes

topics

general significance

origins and sources

structure

into the way

theme 1 arrangement of the narrative

the way

theme 2 the way and its unfolding

topic 1 received and emergent culture, ideas, and reason

experience

theme 3 experience

topic 2 semantic meaning

metaphysics

theme 4 metaphysics and worldviews

topic 3 possibility, necessity, and the real (actuality)

topic 4 system of human knowledge—the disciplines

topic 5 philosophy and its problems

theme 5 foundation

topic 6 the abstract and the concrete

topic 7 special topics

realization

topic 8 world challenges and opportunities

theme 6 realization

theme 7 illustrations

into the world

theme 8 being in the world

into the world

theme 9 an older system of themes and topics

Audience

Those who (i) accept secular truth but not the limits of its view of the world or reason (ii) accept transsecular views but wish to move beyond dogma, myth, and exclusive dependence on hypothesis for truth (iii) have moved beyond these limits and wish to share.

detailed because new—

characteristics

kinds

information seeking, general, academic, and committed readers

attitude

openness

negotiating and sharing, not just following

background

primary material may be followed by all readers; but ‘unprepared’ readers should expect only broad understanding

full understanding will be enhanced by some acquaintance with metaphysics, science, and reason and their methodologies, but this understanding may be acquired in parallel with reading

who

secular

those who accept secular limits—everyday – scientific – philosophical – and more, but think there may be a beyond with regard to (i) what is there in the universe (ii) received standards and paradigms of understanding, reason, criticism, and hypothetical imagination

transsecular

those who accept religious and metaphysical transcendence of the secular, but wish to avoid dogma, and limits of received general and special metaphysics and cosmology (especially with respect to the previous point)

universal

those who have moved beyond the limits in the two previous items, and wish to share

Ground

This division sets up foundation for the worldview.

The beginning of metaphysics

Though metaphysics is formally introduced later, it begins with experience, below.

Indeed, though not all claims to knowledge are metaphysical, with proper emergent understanding of the term ‘metaphysics’, and with claims framed therein, all claims to knowledge are metaphysical claims and, all such claims, when valid, are metaphysical knowledge.

What this means and its validation is taken up beginning with experience and will be completed by the end of the next division on the limitless real.

Human ground in the world

Experience is conscious awareness in all its forms. We do not get out of experience, and it is therefore fundamental to meaning (life and linguistic), knowledge, and our very being in the world. Is there experience? Is there a world whose existence and nature are independent of experience—i.e., is there a real world? If there is a real world, given that our grasp of it is (seems to be) always in knowledge and not in itself, can we know the real world and of it? These questions are taken up in the essential and extended editions of this work where it is seen that our experience gives us interpretations that are at least as if of a world, from which it is possible to extract a real world and understanding of relative and absolute aspects of its nature. Here, we will take experience for granted—packed into the notion of mental content in what follows. It is relevant to add that, in the longer versions of this work, the first concept of experience above is, embedded in a deeper concept that extends to the root of being, is relational, and is effectively the essence of the world and universe.

Mind, world, and action

A concept is mental content, which includes perception, signs, feeling, intention, free cognitive concepts, with or without significant feeling (mental content with associated simple or compound signs are symbols). Concepts, signs, and symbols may be simple or complex, e.g., as in the use of language.

Some concepts seem pure, some seem to refer. Perhaps there is no ‘referring’—perhaps concepts (awareness) are all that there is, but there is at least ‘as if referring’. Later, we will see that the seeming awareness is not an illusion and that there is referring (there is a world). So—we will proceed naïvely and justify referring later. Since there is illusion, we will of course distinguish between real referring and illusion. As a preliminary point, there is no doubt that concepts can refer to concepts—that some concepts refer to others (this is the essence of Descartes’ cogito argument).

A referential concept is a concept that refers to the world or part of it, which include ‘things as they are’ and ‘action’ (unless said otherwise, in the rest of the text ‘concept’ shall mean ‘referential concept’).

Though there are distinctions, concepts (ideas), world and action are essentially continuous. Action is part of the world—a part that is in a direct causal relation with ideas, which could be written ideas ® action ® ideas ® action… However, the connection is more intimate in that there are loops within loops, in that ideas phase into action and in that ideation that is not purely spontaneous is action.

Meaning

Meaning is a concept and its possible referents.

Knowledge

Knowledge is meaning realized—i.e., concepts and their actual (and intended) referents.

Knowledge, meaning, and paradigm

The ‘meaning of meaning’ above is fundamental—it is necessary and sufficient to effective meaning, for without the concept, there can be no referent, and with the concept, signs—words and other linguistic concepts—have the capacity for reference (actual reference needs verification in specific cases and classes of cases). It resolves further problems of meaning, e.g., the problems of negative existentials. And—because the metaphysics of the narrative will go beyond received knowledge, to the ultimate, new meaning will be associated with new and received terms, individually and jointly (as a system). As meaning is conceived here, it will be effective in the task of developing emergent meaning (it is important for understanding, that readers attend to meanings and system meaning as introduced in the text).

See that in going beyond received paradigms, meanings of terms must change. There cannot be identity of meaning. Of course, since the narrative draws from the received in which we are grounded, continuity of meaning is necessary for grounding, significance, and accessibility of the work. But if the received has not achieved the ultimate, it cannot have achieved ultimate meanings—its meanings, no matter how established, must have transitionally. What is crucial is that the new meanings, individually and in system, should capture the real. It will emerge that, for limited beings, there are directions in which ultimate meaning and knowledge can be achieved, and ways that are only available to ultimate being. For limited beings, these limits are not further limits over and above their limitedness. And it will emerge that the limitedness of limited beings is contingent and will be transcended.

Experience

The empirical concept

Experience is conscious awareness in all its forms. Because we do not get outside experience, even though it is not the limit of the world, experience is the place of concept and language meaning — knowledge — significant meaning in the rough sense of ‘the meaning of life’ — and of our being. Though it is not the world, it is effectively our world, and the world as we know it is a process of a wave front of experience moving outward.

Experience is relational—it relates organisms (beings) to the world. In pure experience, the relation is not immediate.

There is a common secular view of the world as one of experiential beings in a material environment. If the universe were strictly material, there could be no experience. This entails that the environment is not strictly material but, just as experiential beings do, has an ‘in itself’ or material aspect and a relational aspect which is a primitive of experience. In organisms the primitive is combined and amplified in their neural systems as organism level intelligence and organism level conscious experience. In the environment the level of conscious experience is low enough that the environment may be labeled ‘material’ and commonly treated as such.

Note that an enhanced and more inclusive conception of experience is introduced later. For convenience, a preview follows—

In an enhanced and extended sense of the concept of experience, it includes the primitive. In an interpretation equivalent to selves in an environment, the universe is a field of experiential—relational—being, in which individuals are bright, focal, intelligent centers of experience. Thus, sapient beings have an ’intrinsic’ experiential side of selfhood and an instrumental side.

The universe as a field of experiential-relational being and as an environment with individual selves and others are two equivalent and valid interpretations of the world-as-experienced; both are true; neither is truer; but for each, there is a range of contexts for which it is simpler and more natural.

Significance of experience

In addition to the above—

We live in experience

The being that has no effect in experience is effectively non-existent

Place of concept (linguistic) meaning

Effective place of our being; place of significance (‘meaning of life’)

The range and dimensions of experience

The ideas of range and dimensions of experience are introduced here but most of the development may be deferred

A discussion of experience is in into the way > the issue of foundations > about experience and being, most of which ought to be imported to the main development

The ideas of range and dimensions of experience are introduced here but most of the development may be deferred

The range

The range of experience is the variety of experience (feeling etc.), ‘experience of’ (the subjective), and ‘the experienced’ (the objective)

The dimensions

The dimensions are the subjective side formalized according ‘parameters’, e.g., primitive-complex vs variegated, object bound vs free, inner vs outer, intense vs neutral…

Concepts

Elements

The elementary concept is a primitive ‘feeling’, which is at the root of ordinary feeling, perceptions, conceptions, intention, and emotion.

The general concept of a concept

Perceptual concepts

As noted, perceptions are concepts in the general sense.

Particularly, they are bound to their objects, except in ideation, visual (imagination) or other and hallucination.

Distinctions between ideation and hallucination are (i) ideation is clearly not bound to any particular object (i.e., not directly of the real) but hallucinations seem real (ii) sometimes hallucinations seem so real that they cannot be distinguished from the real—or distinguished only with effort and difficulty.

Signs

A sign is a concept, typically simple, usually perceptual in nature, which may refer.

A sign may be associated with an external object, also called the sign.

Symbolic and free concepts

The discussion under ‘the general concept of a concept’ is adequate.

Symbolic, free concepts have degrees of binding to the world.

Pure vs referential concepts

Concept, world, and action

Concept-object interpretation of experience

A picture of the concept-referent

Possibly no more than metaphorical

To be clarified later.

Existents

An existent is a concept-referent.

We think of existents as existing independently. However, there is no knowing of things outside of possible knowledge of things. Therefore~~, effectively~~, ‘existents’ are concept-referents.

Objects

Sometimes a distinction is made between objects and existents or beings (later we will define beings as existents).

Under this distinction, Sherlock Holmes would be an object but not a being.

However, an adequate notion of ‘object’ in this sense is realized in the concept of ‘nonexistent being’ (the concept of ‘nonbeing’ has the different sense of a being that has or might have existed but does not currently exist).

Meaning

Meaning is a concept and its possible referents.

Knowledge

Intention

Intention is referring that is focused or pointed at the referent (i.e., it is more than mechanical or casual reference).

Meaning realized

Knowledge is meaning realized—i.e., concepts and their actual (and intended) referents.

Existence

Given a concept that has a hypothetical (possible) referent, the concept-referent is said to exist—has existence or is an existent—if the reference is real(ized), i.e., is actual. An object is a concept-hypothetical referent, realized or not; the object exists if the reference is realized (the object is ‘real’). A nonexistent object is one for which the concept is not realized. Under this distinction, Sherlock Holmes would be a nonexistent object, which, despite nonexistence has significance and at least as if reference. A being is real object; being is the property of beings that marks them as beings—i.e., being is existence. A putative distinction is that whereas there are nonexistent objects, beings are regarded as causal and therefore necessarily exist. However, this distinction would be based on a classical conception of ‘cause’ and that in a full conception, nonexistent objects can be causal (the apparent violation of our sense of existence and cause will be defused). Therefore, we will find that we can also talk of nonexistent beings. It is not necessary to distinguish beings from objects.

In ‘objective’ terms—

Being and beings

A being is that which can be said to be—i.e., which exists; being is existence.

The ‘objectivity’ is merely apparent because the concept is under the hood. This might seem to mark the concepts of ‘being’ and ‘object’ as subjective in the mere sense. However, there is nothing mere about the conceptions because we never get out of the ‘knowledge loop’. Metaphorically, at least, the universe knowing itself is a minimal criterion for realism.

Of course, since we have concepts of objects, the concept-object exists even if the object itself is not realized. The distinction between objects and beings is more than merely theoretical, we will find objects for which there is no distinction between existence and non-existence and therefore may be taken to exist (regardless of the question of realization). Which also means that the distinction between objects and beings is at least rather thin.

How to identify beings

A collection of specimens—examples of beings—if a concept is not logically contradictory, it has a possible object. This enables listing some possible kinds of being without further criteria; development of ‘metaphysics’ later ensures their reality—i.e., that they occur somewhere in the universe.

The next section is an ad hoc collection intended to illustrate ‘how to identify beings’ and the broad inclusivity of being.

A collection of specimens

Here is a collection of beings and kinds of being based on the criterion above—as illustrative, as showing the inclusiveness and implied power of the concept of being, and as preliminary to systematic cataloging of kinds of being—causes or interactions, relations, sentient or experiential beings, facts, states of affairs or being, events, objects, processes, laws and patterns, abstractions from beings (by filtering the concept), beings conceived perfectly or pragmatically (as justified later), objects anywhere on a concrete-abstract continuum (including those with sufficient abstraction to be perfectly knowable, e.g., on correspondence criteria), ideas, concepts including linguistic concepts, signs, letters of alphabets, parts of speech, clauses, sentences and other linguistic constructs, universals (e.g., redness), particulars (e.g., a red ball), tropes (e.g., the redness of a red ball), the universe, the void, transient emergents from the void, creators, particles, fields, and cosmoses.

This section is a somewhat ad hoc collection. The next section emphasizes kinds, systematically.

Kinds of being

And now for some kinds—also for illustration, as principles of enumeration are developed not here but in the longer editions of the work in the resources—the abstract-concrete continua; causes, abstract and concrete; sentience and agency continuum; parthood continuum; ‘degree of existence’ continuum—negative, possible, definite, and necessary existentials; concept-object continuum; primitive-high level continuum based on degree to which the ultimate is realized; detail-essential continuum.

Being

Existence

As preliminary let us introduce ‘existence’ which is equivalent to and helps illuminate being. Existence is not (a property or predicated) of contents of the world but of hypothetical knowledge of the contents.

Thus, existence is cast in terms of experience. An ‘object’, i.e., a concept-hypothetical referent, exists if the concept has the referent. Since we never get outside experience, this is the nature of objects at their very core and depth. This does not mean knowledge is never faithful to the referent, but even in faithfulness, of which a potent system will emerge, concept and referent are bound together.

The next section introduces the foundational concept of being. Though it is cast as if objective, it is as bound to experience as is existence. And, similarly, knowledge of being can be faithful, and the same potent framework found for existence holds also for being.

Subsequent development will flesh out aspects of being that were found pivotal in developing the worldview of the narrative.

The concept of beings and being

A being is that which can be said to be—i.e., which exists; being is existence.

How is being foundational of understanding of the world? Traditional foundations are based in criteria (knowledge of substance, e.g., mind or matter, which are thought to be known and known to be the essence of everything; or coherence among knowledge claims). However, though criteria are appealing—even beguiling, the criteria are subject to error and incompleteness. On the other hand, being is just what is there. Trivially, there is being. What is it? There is no ‘what’ concerning that which is foundational—there cannot and ought not to be (of course, there may be ‘what’, but it would be in terms of alternative foundations). The essential issue is whether being can serve as basis for knowledge of things. We will show that it is and how it is so—which will require the introduction of further fundamental concepts that are derivative of being.

Given a referential concept, its validly known referents are beings; beinghood is not determined by special kinds, even if they have being, such as state of being, entity, process, relation, pattern, law (of nature), substance (e.g., matter, mind, or neutral), sapience, ultimate state – relation – or process, cosmos, world, the concrete, the abstract, word or kind of word, trope and so on.

Beings and objects

Beings as existents – as concept-referents

Kinds of being

Principles of enumeration

A catalog of kinds of being

A collection of specimens

If a concept is not logically contradictory, it has a possible object. This enables a listing of possible kinds that requires no further criteria, e.g., that the individuals of the kind be material or sensible. The real metaphysics ensures that these kinds are real—i.e., that they occur somewhere in the universe.

Also see bare content.docm for the following—

Here is a collection, based on the criterion above—as illustrative, as showing the inclusiveness and implied power of the concept of being, and as preliminary to systematic cataloging of kinds of being—causes or interactions, relations, sentient or experiential beings, facts, states of affairs or being, events, objects, processes, laws and patterns, abstractions from beings (by filtering the concept), beings conceived perfectly or pragmatically (as justified later), objects anywhere on a concrete-abstract continuum (including those with sufficient abstraction to be perfectly knowable, e.g., on correspondence criteria), ideas, concepts including linguistic concepts, signs, letters of alphabets, parts of speech, clauses, sentences and other linguistic constructs, universals (e.g., redness), particulars (e.g., a red ball), tropes (e.g., the redness of a red ball), the universe, the void, transient emergents from the void, creators, particles, fields, and cosmoses.

Catalog

When this document is filled out, there will be a listing—see bare content.docm > “kinds and varieties of being”.

Includes cause and laws.

Significant kinds

the world, sentient beings and persons, natural and social beings, the universe, cause, creation, law, the void, existence of the void

Cause, effect, and power

Given a hypothetical being, if its existence implies likelihood of existence of a second being, the first is the cause of the second, which is called the effect (of the cause).

In a trivial case, the second being is the first—it is trivial in that every being is trivially its own necessary cause.

If there is a traceable (‘contiguous’) link between cause and effect, the cause is classical, of which one kind is material. Not all causation is known to be material or even classical.

Power is the capacity to give and receive cause; it is important because power has been seen as the measure of being.

If the likelihood is certain, the cause is necessary (if the cause is not necessary, it may be because either there is a necessary cause, but the given cause is partial or there is no necessary cause; the terms possibility and probability are associated with causes that are not necessary).

If the cause is null, the effect is spontaneous. The cause of spontaneous and necessary being is absolute. Spontaneous, necessary, and absolute cause are not ruled out by experience (but only by induction from experience).

Cause

The concepts of cause and effect

A cause and effect are a pair of beings, usually distinct, such that the likelihood—probability—of the effect obtaining (existing) is greater when the cause obtains than when it does not obtain.

The idea of a definite being as causing itself is—seems—trivial, but when we think of a being as a trajectory or set of trajectories in time, the cause may be the state at one time and the effect the state at another.

The capacity to participate in cause and effect has been called power, e.g., by Plato, who asserted that power is the measure of being.

Classical and material cause

If there is a traceable (‘contiguous’) link between cause and effect, the cause is classical, of which one kind is material. Not all causation is known to be material or even classical.

Necessary and possible cause

If the effect certainly obtains when the cause obtains, the cause is necessary. If the cause is not necessary, it may be because (i) there is a necessary cause, but the given cause is partial or (ii) there is no necessary cause. The terms possibility and probability are associated with causes that are not necessary.

Null and absolute cause

If there is no cause, i.e., in the case of null cause (‘void cause’) but yet an event obtains, the event is spontaneous. A null and necessary ‘cause’ is an absolute cause; while ‘an event caused by a null cause’ has a ring of the absurd, it is not logically impossible. From symmetry, if any being has absolute cause, all possible beings obtain.

Spontaneous creation

Spontaneous creation, likely as well as necessary, are logically possible.

Natural law

A being has a pattern if the information to specify it is less than the raw information. A natural law is a (reading of a) pattern for a being such as a cosmos. Laws have being—they are beings, i.e., laws exist.

Law

Information

Quantity of information is quantity of atomic data—either absolute or relative to posited atoms.

Pattern

A being has a pattern (‘is patterned’) if the information necessary to specify it is less than the raw information. For example, a circle in a plane highly patterned, for it may be specified by the position of its center and its radius, but the raw data is the infinity of its points.

Law

A natural law is a reading of a pattern for a being, e.g., a cosmos. The word ‘law’ will be used for the pattern.

Laws have being—i.e., laws are beings.

Constraint

Laws can be seen as—are—constraints.

The void

The void (‘nothingness’) is the being that has no parts. Its existence and nonexistence are equivalent. The next statement is therefore valid. The void exists and is eternal.

Doubt has been relevant so far, but it is critical regarding existence of the void. However, it is effective to defer address of doubt to the section, doubt, judgment, and action.

Void

The concept

The void (‘nothingness’) is defined as the being that has no parts—i.e., that has no sub-beings.

The term ‘defined’ indicates that, for the void, definition does not imply existence. However—

Existence

Existence and non-existence of the void are equivalent. It is therefore valid to assert its existence (doubt, which should arise here, is entertained below).

That is—

The void is a being.

There are no laws of or in the void.

Significance

Relative to the received conception—the present conception is definite.

For the narrative—(i) As noted above, the void exists. (ii) As will emerge below, the power of the conception. Equivalently, that the union of the manifest universe and the nonmanifest (the void) has unconditional and therefore necessary existence.

Doubt

Given the power of the concept of the void, it is critical to entertain doubt regarding its existence and power. However—

Essential doubt should arise at demonstration of existence, not because the proof is ontological, but because it is not supported by further empirical content—and because to doubt, to question, is to encourage truth; note, however, that existence of the void is consistent with experience and reason).

Relation to creation of the universe

This is taken up in the section on the universe, below.

Dialetheism

A sentence that is both true and false is called a dialetheia. Dialetheism is the view that there are true dialetheia—i.e., there are true contradictions.

Here, we mention of dialetheia out of interest—but only briefly; more detailed treatment is in the longer editions (resources, essential and complete editions). In the detailed treatment, we will see that there are at least as if dialetheia, but that perhaps they can be unpackaged in standard non-contradictory terms. But even if that is the case, dialetheia are of interest (i) for perhaps there are real, unpackageable dialetheia and (ii) perhaps dialetheic reasoning, e.g., in terms of paraconsistent logic, is a convenient shorthand for situations where the unpackaging is too detailed or difficult to access.

We saw, above, that the void exists and does not. Thus, there is at least one dialetheia.

The usefulness of dialetheia in the view to be encountered later, that “I am my limited self and the universe.” But the dialetheic analysis of the view is assigned to the longer editions in the resources.

Dialetheism

A sentence that is both true and false is called a dialetheia. Dialetheism is the view that there are true dialetheia—i.e., there are true contradictions.

The principle of noncontradiction states that an assertion cannot be both true and false. For example, a black swan cannot be not black. It seems absurd that a real object can be simultaneously black and not black. The principle of noncontradiction is buttressed, perhaps conclusively, by the fact that in standard sentence logic, if any sentence is true and false, all sentences are true (and therefore also false). Thus, the principle is the orthodox position at least since Aristotle. From this perspective, dialetheism seems absurd, for if there are true contradictions, then, on standard logic, it would imply that all assertions are true.

However, we just saw that the void exists and does not. Thus, there is at least one exception to the principle of noncontradiction. That is, there is at least one nonexplosive true dialetheia. How shall we understand this case? If understood in the classical sense of ‘to exist’ as ‘being causative’, then, since the void is nothing (or nothingness), we expect to class the void as nonexistent. On the other hand, since the void is nothing, we expect it to have no constraint and therefore to be maximally causative. We can understand this as follows: the expectation of non-causation is based on our classical physical understanding, but there is no reason that that understanding should apply to nothingness which is not—does not seem to be—an empirical object.

We will see below that some dialetheia can be understood in terms of standard logic. Can this always be done? How might we do so? Let us think as follows. The laws and systems of logic seem necessary but perhaps the rendering of something fundamental for particular kinds of situations (we will return to that something a little later). That is, there is a limited universe of contexts to which the systems apply, but there is perhaps something fundamental from which, by a restriction of scope, the limited contexts arise. We can therefore understand true dialetheia by carving out a context, a context that is not standardly recognized, but real nonetheless, and see that standard logic does not apply in this context. The logic that does apply, if there is one, will not be standard. This is the source of the idea and development of paraconsistent logics. The main thing to know about these logics is that true contradictions do not lead to explosion. Above that consideration, we want to know what the ‘something fundamental’ may be. This consideration will be addressed at the end of this section.

There are other purported dialetheia, e.g., (i) nonexistent beings—i.e. being-concepts that have no referents but have meaning and significance (e.g., Sherlock Holmes), (ii) apparent dialetheia in which apparent contradiction arises from use of a sign that is associated with more than one meaning—literal or metaphorical, (iii) dialetheia that arise via abstraction, e.g., while zero and one are different and me and not me are different, with sufficient abstraction the distinction disappears and therefore on abstraction are the same object; note that we should therefore not say “zero and one are the same or are different” but, rather, “zero and one have sameness under sufficient abstraction while obviously different in their less abstract and more concrete interpretations”.

Another seeming dialetheia arises in what is known as the Thompson Lamp Paradox. Here is a modified version. Imagine a lamp capable of and in fact turned on and off with infinite rapidity (it would seem impossible under our physics, but we are here considering whether the very concept rules out possibility). James F. Thompson argued (in effect, since his situation was somewhat different) that the concept rules out possibility since the lamp would be simultaneously on and off, which would be a contradiction. However, we might argue that, given infinite rapidity of switching, ‘on-off’ is a possible state, giving a true dialetheia. But it is not really a dialetheia—on and off are classically distinct, but not necessarily distinct in Thompson’s imagined world. A better resolution might be that under time, as we conceive it, does not distinguish on from off, but, still, there is no situation which is both on and off (perhaps with time represented in surreal arithmetic). Thus, we can see how Thompson’s lamp is not a dialetheia at all.

Reconsider existence of the void. The nonexistence was on the classical notion of cause. Yet, there is no logical reason for the void to not causal (and we will find out that it is causal). Again, there is no dialetheia.

We can review other purported cases of true dialetheia and, at least of those considered above, find that they are really not dialetheia at all.

Perhaps, therefore, all apparent dialetheia can be unpacked as non-dialetheia. Perhaps there is no need for or universe of application of paraconsistent logic.

Thus, if I say “I am my limited self and the universe”, it may a true dialetheia, or an ordinary statement in a universe of noncontradiction in which I am myself in a limited context, but in a wider context of extension and duration, I will find my identity merged with a greater identity—that of the universe (whereas I am here talking of the meaning of the statement in quotes, we will later investigate the facticity of it).

However, the idea of dialetheism is interesting, and I think it we ought to remain open to the idea. Perhaps there are true dialetheia—or perhaps there are none, but limited minds may best understand some ultimately non-dialethic situations as true dialetheia .

Regardless of the outcome regarding dialetheia, its consideration leads to an interesting reflection on the concept vs realizations of logic. Let us think of logic in terms of a possibilist interpretation—that is, while we can conceive impossible situations, logic is what rules them out. Historically, the ability to conceive the impossible, was important in the development of logical laws and systems (in fact of science as well—where deductive logic arises from consideration of only necessary restrictions of the possible, but science arises from contingent restrictions). Imagining things that are and are not some particular state may be the source of the principle of noncontradiction. That most assertions seem true or false, suggests the principle of excluded middle. That if two things are identical to a third, they would seem to be identical to one another, suggests the principle of identity. The various logics can be seen as arising out of considerations of possibility. Yet we do not regard our systems as final. While the systems are the realizations, the underlying principle, the ‘something fundamental’ referred to earlier, is or at least seems to be what may be called the principle of possibility.

The universe

The universe is all being. From the concept, the universe exists. Since there is no other manifest being, the manifest universe has no other creator. Creation alone does not explain the existence of the universe except just at the moment of creation. However, sustenance would explain ongoing existence, and an extended meaning of sustenance would explain creation and destruction as part of sustenance.

The sustenance of the universe is the ongoing and everywhere cause of its being. The universe cannot have another being as its sustainer. But logically, its sustainer may be itself or one of its parts—even the void.

Universe

The concept

The universe is all being.

From the concept, the universe exists—it is a being.

Significance

The universe exists—there is one and only one universe.

Clarity relative to the received conception, especially the universe as container—definiteness, elimination of consequent confusions, e.g. (a) as noted, there is one and only one universe (b) all things that exist are in the universe, for example, if there are atoms, ideas, and words, they are in the universe.

Creation—if creation is to cause existence, the universe is not created by a manifest being—for (i) it is not created by another manifest being since there is none (ii) to be created by itself to count, would require an instance of the universe as manifest and not manifest.

Creation

In this section the term ‘logical possibility’ means ‘does not violate any law of logic’; the term is further clarified, and its meaning altered in the next division, the limitless real.

The concept

For a being to create another is for the first to cause the existence or being of the second.

Self-cause and self-creation

Self-causation of manifest beings is logically possible. However, self-creation in the sense of a being effecting its creation seems is logically impossible, for the being would have to exist before its existence.

That real self-cause occurs for compound entities is obvious. That real self-cause should occur for truly atomic entities is not obvious—therefore that it is logically possible is not an assertion that is void of significance.

Note—‘effecting its own creation’ is not entirely semantically clear. Above, it is intended that it excludes spontaneous creation.

If spontaneous creation is regarded as self-creation, then, of course, self-creation is possible.

Creation of beings by the void is logically possible

If the void is regarded as contained by a being, then, too, self-creation is possible (because the meaning of ‘self’ has been extended, relative to the first meaning in the previous section).

Creation of the universe

Creation of the universe by a manifest being is impossible

Creation of the universe by the void is possible

Creation of beings other than the universe by manifest beings is possible (i.e., not ruled out by the concept of ‘a being’)

Sustenance

Creation alone does not explain the existence of the universe except just at the moment of creation. However, sustenance would explain ongoing existence, and an extended meaning of sustenance would explain creation and destruction as part of sustenance.

Summary

In review of discussion from the universe to the present point—

(i) Self-cause of manifest beings is possible, but—

(ii) The particular case of self-creation of manifest beings is logically impossible, but possible for a manifest being regarded as augmented by the void.

Method and content II being to the void

Placement to be determined.

Consequences II—metaphysics up to the void

The limitless real

Alt titles—The limitless universe…

This division develops the worldview of the way.

The section on possibility is a preliminary. Then, the development is in two stages:

(i) The fundamental principle of metaphysics is an abstract framework for the view—it is shown that the universe is limitless in every possible way.

(ii) Then the concept and kinds of possibility having been fleshed out, regarding limitlessness, the possibility is logical. A consequent metaphysics, description of the world, and cosmology are worked out. Consequences for and means of realization are developed. Finally, what has been developed is stated as a theory and given a foundation.

Possibility, logic, and science

A being is possible if its nature (conception) does not rule out its existence. It is logically possible if its conception alone does not rule it out. Logic is what makes for logical possibility of concepts. If, over and above logic, its existence is not ruled out by the context, which may be physical—e.g., a particle to the universe, social, or other, the being has real possibility, alternately named universal possibility. Science—fact and induction, which include experience of the world—is what makes for real possibility. From their conceptions, logical possibility is the greatest (most permissive) possibility and the extension of the real must lie within that of the logical.

For any context, the real Í the real possibility (possibilities) Í the logical possibility.

For the universe, the real º the real possibility º the logical possibility.

Possibility

The meaning of limitlessness lies in the concept of possibility.

the concept—possible being and possibility

A being is possible if its nature does not rule out its existence.

logical possibility

the concept

If the existence of a being is not ruled out by its conception alone, it is logically possible—i.e., its possibility is logical possibility.

kinds

Kinds of logical possibility are determined by kinds of logic which are differentiated by mode of expression, e.g., propositional, predicate and so on.

The mode of expression for most kinds of logic, standard, extended, and deviant, is symbolic. However, a mode of expression corresponding to a continuum or higher order can be entertained. It is not clear how such modes might be defined, or systematized, let alone mechanized.

real possibility

the concept

If, over and above, logical possibility, its existence is not ruled out by its context, it has real possibility.

Logical possibility is the greatest or most permissive kind of possibility. Therefore, in the fundamental principle, stated and demonstrated in the next section, ‘possibility’ is logical possibility.

Real possibility does not exceed logical possibility. The fundamental principle of the next section implies that real and logical possibility are coextensive.

Real possibility presumes logical possibility.

kinds

Examples of real possibility are natural (e.g., physical, living, and experiential or sentient) and practical possibility. Practical possibility is close in meaning to feasibility.

natural

elementary or physical

living (complex)

experiential

social

universal

The possible and the real

For any context, the real Í the real possibility (possibilities) Í the logical possibility.

For the universe, the real º the real possibility º the logical possibility.

Practicality and feasibility

Necessity

Conditional

Absolute

Unconditional existence

Equivalence of unconditional existence and absolute necessity

Given a being, its manifest and nonmanifest states are, together, unconditionally existent

The limitless universe

Fundamental principle—the universe is limitless—and proof

limitlessness vs infinitude

To be limitless is to realize what is possible in the greatest sense of possibility (which is logical possibility).

The limitless is infinite, but the infinite is not limitless in the sense above.

the fundamental principle of metaphysics

demonstration

from existence of the void

If from the void, a possible being is not emergent, the fact would count as a law of the void. So—

All possible beings emerge from the void (this must be in terms of the most permissive kind of possibility).

The universe is limitless in that all possible beings are realized in it (this is the ‘fundamental principle of metaphysics’, which will be abbreviated ‘fundamental principle’ or ‘FP’).

That the universe is limitless means that all possibilities are realized. A consequence is that individuals inherit this limitlessness (for if not, the universe could not be limitless).

from unconditional existence of the joint manifest and nonmanifest

heuristic arguments for the fundamental principle

refer to the way of being – database.docm – heuristic (html)

implications of limitlessness

The meaning and consequences of the limitlessness of the universe will now be further elaborated and explored.

~~An effective sequence of development is (i) a preliminary discussion of~~ ~~possibility~~ ~~(ii) set up a~~ ~~metaphysics~~ (‘~~knowledge of the real’)—the~~ ~~real metaphysics~~ ~~(iii) develop a~~ ~~cosmology~~ ~~based on the real metaphysics (iv) review the foundation of the development in terms of a reformulation of the concept of~~ ~~logic~~.

An effective sequence of development, after review of the discussion of possibility is as follows (i) discuss modes of meaning of the fundamental principle (ii) set up a metaphysics (‘knowledge of the real’)—the real metaphysics (iii) develop a picture of the world (iv) develop a cosmology—and levels of cosmology—based on the real metaphysics (iv) review the foundation of the development in terms of a reformulation of the concept of logic as a theory of the universe.

meaning of the fundamental principle

developed in the remainder

intrinsic or intensional meaning

limitlessness is realization of logical possibility

extensional meaning

the actual variety of being or cosmology

Metaphysics

Rationalize the order of the following and fit in the problems of metaphysics naturally

At outset, it is noted that ‘metaphysics’ is understood, roughly, as it is it is in philosophy, where it is one of four major traditional disciplines (the others being epistemology, ethics, and philosophical logic—broadly interpreted).

Metaphysics is not the study of the occult, interpreted as study of the esoteric supernatural or the objects of religious belief. But the question of the reality of the hypothetical objects of such study and belief does fall under metaphysics as understood here (but is not seen as having intrinsic importance).

The real

Metaphysics

What is metaphysics?

Though the received meaning of metaphysics is itself an in process philosophical issue, the definition just below is what metaphysics shall mean here. I see the essential question regarding this meaning as whether it is part and generative of true and potent understanding. It is also important that the introduced meaning should be continuous with the received, and that the extension of the meaning should include of what traditionally and rationally lies under ‘metaphysics’.

The concept

Metaphysics is true knowledge of the real.

Metaphysics may be seen as ‘theory of being’.

Significance of this conception

The adequacy and significance of this concept—and relations to the received conceptions—are discussed just below and developed in what follows.

Relation to the received conception of metaphysics

The present meaning of metaphysics is close to that of the received meaning of ontology. However, this is not restrictive as the boundaries of ‘ontology’ are porous and limitation to a study of the most general features of the real is artificial.

What is pertinent is that the present conception is effective and potent and that, as noted, it includes—much of—what traditionally and rationally lies under ‘metaphysics’.

Possibility and actuality of metaphysics

The idea of metaphysics has been criticized as being impossible on various counts (e.g., that it goes beyond experience, that our knowledge is at best derivative of the real, that knowledge and the real are inextricably interwoven and so even the existence of an objective real is questionable).

However, we have just seen that we have some true and potent knowledge of the real.

What makes this true knowledge possible?

It is that we were looking only at aspects of the real that do not suffer distortion in their conception. To look or consider only those parts of a concept that are not distortions is to abstract. In this sense, the abstract is not remote but most real.

The idea of abstraction is elaborated in what follows ~~and in the~~ complete version of the way.

Necessity of metaphysics

The unavoidability of metaphysics was observed in the beginning of metaphysics.

Method

Standard perception and conception (the empirical and the rational, which, it may be seen, are not essentially distinct), both open and critical, subject to reflexive review

Metaphysics vs ontology

Ontology as study of the real is not essentially distinct from the present or the received conception of metaphysics

An abstract metaphysics

The abstract metaphysics developed so far is perfect (by its definition, anything that is to count as metaphysics must be perfect).

This metaphysics shows what will be achieved, but not the means of achievement in detail. The real metaphysics below shows the means.

Foundation—abstraction, the fundamental principle

Perfection according to received criteria

Tradition

‘tradition’ shall refer to cumulative knowledge and agency from the origin of the world to this very day).

The real metaphysics

Motive

The metaphysics

To the abstract metaphysics, append what is valid in tradition.

It seems unlikely that tradition in all its detail and variety can be perfect in terms of traditional criteria of truth, e.g., of correspondence to objects, coherence among the elements of knowledge, or pragmatic measures in terms of successful agency (it is not implied that there is no truth or that epistemic studies of truth and knowledge are without value).

The real metaphysics

However, tradition, which includes reason and experiment, is a practical means, which may complement the abstract metaphysics in pathways to the ultimate. That tradition may be imperfect means only that realization may not be achieved at once or even in this or the next ‘few’ lives. But tradition is an instrument, and the only instrument over and above the abstract metaphysics, therefore its join to abstract metaphysics, makes for the best there is in the realization of the ultimate value. As such it is perfect. Name the join of the abstract metaphysics and tradition the real metaphysics.

Perfection

In terms of the ultimate value—realization of the ultimate, the real metaphysics is perfect. We might say it is ultimate in terms of ethics; however, that would be superfluous, for the ethic emerges from the abstract metaphysics. It thus follows that—

The real metaphysics is more than an instrument—it is a true metaphysics revealing the nature of the universe as ultimate and of beings as achieving this ultimate.

Emergent criteria

The contours of the real are revealed in the immediate present; the details are of necessity never final, ever emerging, except when ultimate being is achieved. While at most pragmatically true by traditional criteria of perfection, it is perfect by emergent criteria. It is important to see that the emergent criteria allow for and even celebrate what is imperfection by traditional criteria.

New and old paradigms that emerge with the metaphysics are taken up in the world > paradigms.

Consistency

That the real metaphysics has been shown shows its consistency.

Doubt and its importance

However, truth of the metaphysics may and should be doubted, even though it has been proved, (i) on account of the magnitude of the conclusion and (ii) doubt will either improve understanding or discredit the metaphysics. Since the greatest possibility is logical, internal consistency is given. But does the metaphysics violate experience of the world—is it externally consistent? It does not violate experience of the world, for what we see—our science—is one possibility and other possibilities occur somewhere and when, elsewhere, in other cosmoses and beyond.

A desire to believe

Perhaps the desire to believe has a role—but it is unnecessary.

Attitude

In view of doubt and of consistency of the conclusions, alternative attitudes to the fundamental principle, its cosmology, and the real metaphysics, alternative attitudes to the principle and the real metaphysics are as (i) a consistent metaphysical hypothesis about the universe (ii) an existential principle for the most rewarding action. It ought to be recognized that the different attitudes, real, hypothetical, and existential, are not exclusive and may be seen as complementary.

This ~~crossed out~~ matter is only for the essential version—

~~The~~ ~~complete version of the way~~ ~~has an extended treatment of doubt, criticism, and imagination in arriving at truth and the nature of truth.~~

In what follows, there is a more complete treatment of doubt, criticism, and imagination in arriving at truth and the nature of truth. The treatment occurs, particularly, in discussion of experience, the world, and interpretation, in reason, in foundation of the way. Doubt is also treated throughout the narrative, in discussions of method and content.

The abstract and the concrete

Could be part of cosmology

The power of emergent systematic metaphysics

How the real metaphysics is systematic

The system of the real metaphysics is emergent

Emergent system is potent

Method and content III—developing a real metaphysics

The numbering above is new relative to the way of being – database.docm, and the numbering below is the original—

Method III and IV, the fundamental principle and its use

Consequences III—fundamental principle

Method and content IV the real metaphysics

The numbering above is new relative to the way of being – database.docm, and the numbering below is the original—

Method V and VI, the real metaphysics and its use

Reason and reflexivity

Consequences IV—the real metaphysics

The world

The concept

Whereas the universe is all being, the world is our experience of the universe as real or otherwise; it includes interpretations of our experience of the extent and range of things with emphasis on what interpretations, one or more or perhaps none at all, are real; and though it does not emphasize it, it also includes our sense of importance, significance, and home—or their absence.

In this development, there will be an emphasis on what interpretations are real, the emergent meaning of ‘the real’ in this context (it must include consistency with all experience, critically considered), and the significance of having multiple real and mutually consistent interpretations.

Experience and metaphysics

Experience—an enhanced concept

The conception

For convenience, the next paragraph is repeated from ear For convenience, the next paragraph is repeated from earlier—

The range of experience

Remark that the range is preliminary to the dimensions of being

This is the treatment promised earlier

Is this a good place for this topic?

Experience, the world, and interpretation

What an interpretation is

World and interpretation

The standard picture

Strict materialist version

Possible but not for an experiential and substance cosmos.

Extended version

Significance of interpretations

Equivalent interpretations

Choice is a matter of perspective and convenience.

There are different interpretations

Discovery of the real

Interpretations

The next paragraph is repeated from earlier—

The field of being is ever in process and is the place of multiple cosmoses in transaction with the void and the phasing in and out of manifestation, with peaks in which beings merge as local ultimates.

Seeing the universe as a field of experiential-relational being affirms as manifest, the oneness of method and content.

The range of being

‘Kinds of being’

Remark that ‘the world’ could be placed in this section

A hierarchy of being

Human being

The idea is that we are talking of us

The following topics are to be considered philosophically, metaphysically, existentially, scientifically (i.e., empirically and rationally), and as constituting a unity, e.g., ‘psycho-anthropology)

Anthropology

Psychology

Cosmology of limitless identity

Though cosmology is taken up in detail later, this is not out of order.

What is needed to develop the cosmology of limitless identity follow directly from the fundamental principle. The cosmological implications that follow begin to show the power of the principle.

Identity-extension-duration

This section could be named being-space-time.

The most primitive experience is of sameness and difference. Experience is experiencing, which entails change and duration (‘time’). Identity, whether of other beings or selves, is a sense of enduring sameness through change. Incremental change in identity without duration marks and measures extension (‘space’). Because the distinction of change with and without duration is not precise, being – extension – duration constitute the world. Beings are in interaction, and the interactions are a source of change.

~~This paragraph is an aside.~~ The intent is to correct a thought of Spinoza, so as to bring it into alignment with the present development. Spinoza regarded extension (‘matter – space’) and thought (‘mind – time’), as two attributes of being. We find—found—them to be necessary. Spinoza regarded God as having infinitely many attributes. Since the two attributes are ‘in itself’ and ‘relational’, a third would be ‘relation of relation’, which is relational. There may be higher order relations but there is no third or further attribute. There may be limitlessly many qualities.

Cosmology of limitless identity

The cosmology described in the worldview of the way, the cosmology of limitless of identity, follows from the fundamental principle. Let us now flesh out the implications.

The universe—

(i) Has ultimate identity,

(ii) Is in a process of phasing in and out of manifest form, which achieves peaks of limitless quality and magnitude, and

(iii) Has arrays of cosmoses and sub- and super-cosmoses, all in transaction with nothingness, i.e., the void.

As far as we seem lesser than the ultimate, the limits of our being—

(iv) Are real but not absolute,

(v) Are only apparent from an ultimate perspective (for all beings realize the ultimate in merging in its peaks),

(vi) Are no more than an apparent gulf between our world and the ultimate.

The ideas of God and Brahman are possessed of the real—

(vii) As immediate and pervasive rather than remote,

(viii) Not as static but as in process—a process of which we are part,

(ix) Are exemplified by our cosmos and its living and sentient-sapient forms rising from primeval origins.

Finally,

(x) The cosmology does not imply that a limited sense of the real is an illusion—rather, it is an illusion to see the limited as the precise and entire real.

Dimensions of being

This section develops the dimensions of being.

The dimensions can be seen as part of cosmology.

Development of the dimensions

In some attempts at fundamental accounts of the world, being is not just foundational but also itself the depth of things, especially human being. That approach, if solely employed, clouds foundations as well as understanding of depth and variety beings. In this account, being is foundational but depth, breadth, and function are aspects of being rather than being itself. Here, being is not the depth but reflects and contains it; this approach avoids the clouding. The narrative has been developing function and depth. This now continues and is complemented by breadth or variety.

The dimensions of being shall be aspects of being chosen for their efficiency in realization. The dimensions arise from givens.

The development of dimensions that follows, derives from the earlier developments of the concept of experience—experience and experience—an enhanced concept

Pure

The pure dimension of the world is of experiential being in form and formation. It has an experiential-intrinsic side and an instrumental-as-if-material side. The path of realization involves both. The yoga tradition addresses both sides (‘mind’ and ‘body’). But yoga cannot be static—as if an ancient tradition with insight should have necessarily had an insight that should have no transcendence. A true yoga ought to learn from tradition but also be enhanced by imagination, experience, and reason. The pure dimension is also pragmatic.

Pragmatic

But the pragmatic side needs enhancement. Our detailed knowledge of the world is imperfect in traditional senses of ‘perfection’. However, from the real metaphysics pragmatic knowledge need not be perfect in the received senses, for that is not a block to realization of the ultimate. The pragmatic dimensions or categories of western culture may be chosen—nature and its experiential side, society with culture and technology, to which we append the universal.

From the role of the pragmatic in the real metaphysics, that these dimensions are rough and in process, is not an impediment to realization.

Nature—is physical (simple), living (complex), and experiential (‘mind’, intelligence). Nature is that which we find unchanging (of course the boundary between the changeable and the unchangeable is a function of knowledge).

Society—is the niche in the world we create for ourselves, which provides for basic and higher ‘needs’. Culture is our store of knowledge, its modes of expression, communication, and evolution. Culture is a cumulative result of intelligence, communication, and experience. The ‘dimensions’ of society include economics, politics, knowledge (discovery and transmission), and significant meaning as in art, literature, and spiritual endeavor (including religion—at least in symbolic interpretation—if not in the religions).

The universal—is the highest reach of the possible as outlined above; it is not very well recognized in the west or understood in the east (however eastern metaphysics has been suggestive for the way); its means are the real metaphysics, experiment, and reason together with the dimensions of being.

Categories and the dimensions

Development of the person

Natural

Experiential independence

Universal

Pathways to the ultimate

It follows that the ultimate is ‘given’—that all beings realize the ultimate. However, waiting for it to happen, to focus on only the immediate and social worlds are immensely inefficient and unrewarding relative to the ultimate. It also follows that—

(i) there are efficient and intelligent pathways to the ultimate (intelligence is not just ability to function in our world but also of negotiation for and beyond the world),

(ii) if enjoyment is value (desirable), there is an imperative to be on an intelligent path (enjoyment is appreciation of pleasure and pain, and of the use of abilities in and for the world),

(iii) that there is an imperative is not to be seen as moral compulsion, but as knowledge that without being on a path, one’s life and being are incomplete even if enjoyed, and that one is not enhancing the process of the world, even though ‘they also serve who only stand and wait’ has truth,

(iv) the imperative is to an ultimate value,

(v) pleasure and pain are unavoidable, and their best address is being on a path (which is and includes therapy),

(vi) to be on a path is not just to follow but also to share, to negotiate the way, and to develop pathways,

(vii) that all possibilities are realized, does not imply they are attained in this world or our cosmos; it implies that there are limitlessly many cosmoses in transaction with the void and that while the ultimate may be realized beginning and remaining in ‘this life’, it is more likely realized beyond—in the movement of identity from cosmos to cosmos,

(viii) received ways from tradition are useful, ought to be considered for integration of their useful elements into paths, but the received, even where they aim at the ultimate and finality, are almost invariably limited and in process.

Paradigms

The real metaphysics harbors paradigms, which when developed in detail, are powerful instruments of knowledge and exploration. Development and demonstration are in the way of being; here we mention—

For ultimate being there is no possible knowledge or being that is beyond its power. For that being there is no a priori to its experience or reason. This no apriorism extends to beings that experience limits, but, in principle rather than fact; as for the real metaphysics, the framework has no a priori, but full transcendence of the a priori occurs only in realization of the ultimate.

From the fundamental principle, all possible states are realized; yet given a stage, immediately emergent states are not at all determined (there may be probabilities). The universe is therefore a creative mix of order and disorder, out of which form arises and because of which we ought not to expect realization of our notions of perfection (however, we ought to strive to a proper understanding of perfection, which may include ‘imperfection’, and its realization).

Tradition encodes a raft of paradigms, which find a place within and may be refined under the real metaphysics. These include incremental emergence of form via variation and selection suggested by evolutionary theory, mechanism—total to partial—from physics, universe as experiential from cartesian analysis.

Method and content V interpretations of experience

The numbering above is new relative to the way of being – database.docm, and the numbering below is the original—

Method VII, equivalent interpretations

New

Field of being and environment with selves

Stability vs transience

Stable, incrementally formed, high significance vs transient, saltation, low significance

Solipsism

Stable (field of being) vs transient

Consequences?

Consequences are not yet listed.

Cosmology

This ~~crossed out~~ matter is only for the essential version—

General cosmology

The real metaphysics enables further development of a cosmology of the limitless universe in terms of received paradigms of science and metaphysics, subject to reason, and enhanced by the fundamental principle.

This ~~crossed out~~ matter is only for the essential version—

~~To engage in this development here is not consistent with the aims of this version of the way. Cosmology—general, of form and formation, and physical—is developed in a~~ ~~full version~~ ~~of the way.~~

Some aspects of cosmology, which are instrumental in realization, are developed in the earlier sections, the limitless universe and the world.

Introduction

The concept of cosmology

Cosmology is description and principles of description of the universe and what is in it. The cosmology of the way is in part a consequence of the fundamental principle.

This ~~crossed out~~ matter is only for the essential version—

~~However, what is needed in this version follows directly from the fundamental principle. The cosmological implications that follow begin to show the power of the principle.~~

Significance

Cosmology and metaphysics

The relationship

Ontology?

Metaphysics for cosmology

Methods of cosmology

General cosmology

What general cosmology is

Principles

The block universe

Interpretations of experience

Status of special metaphysics

Cosmology of form and formation

Principles

Applications (examples)

Interpretations of experience, continued

Identity, extension, and duration

Dimensions of being

~~Could be treated here but is treated earlier~~

Physical cosmology

General study

Modern physical cosmology

Metaphysics, cosmology, and physics

A possible section

The void and the quantum vacuum

Deferred to this point because proper treatment is now possible.

Method and content VI cosmology

Method VIII, cosmology

New

Consequences?

Logic

This section develops logic as a theory of the universe.

Introduction

The title of the section might have been ‘Logic as the theory of the universe’, but that would be presumptive and perhaps have a degree of overreach. However, the theory is a theory and framework for the essential character, extent, duration, and variety of being in the universe.

It is important that the term theory is used in the sense of ‘a comprehensive and demonstrated view or body of knowledge’ and not in the sense of the hypothetical or ad hoc.

Aim

To show how the metaphysics as a theory of being and the universe is an enhancement of received notions of logic.

Logic—the received notion

Though we do not intend or hope to fully characterize received conceptions of logic, it obviously has something to do with inference and truth—e.g., (i) given some truths—actual or hypothetical, other truths may follow ‘logically’, i.e., be implied by the given, and (ii) the valid forms of inference, i.e., of truths following from truths, constitute ‘logical truth’. Concern here is with both certain and likely inference. The certain is a special case of the likely, but given the special importance of certainty, it is an important case. It is also significant in that the forms of certain inference are far more definite and well known that any forms of likely inference.

Given the real metaphysics, both certain and likely inference can be seen to fall under one rubric without confusion of the two.

Logic—an equivalent conception

Can be enhanced to include fact (as below, and this suggests reorganization of these sections)

Lends itself to (logic as) theory of the universe

With scientific theories as systems and axiomatic systems of mathematics, given a set of fundamental truths—the basic assertions of the theory or the axioms—other truths are inferred. This builds up a structure of truths that constitute the system. Thus, ‘general logic’ may also be seen as a general system. It is general in that it is a part, often tacit, of every particular theory or system. Though it is not of the received meaning, the means of establishment of the fundamental truths may also be brought under logic.

The theory

Unifying logic, science, and mathematics

Though science and logic are seen as distinct in content and method, they are in fact, in their nature, closer than is usually seen in received thought.

To know is to perceive or conceive (or both; here ‘perception’ is bound to the percepta, and ‘conception’ is, roughly, free conception); a being that is never perceived or conceived is (effectively) nonexistent—i.e., the world is the world as known (as best possible). I.e., knowledge—percepts and concepts—are part of the world.

Note—there is a meaning of ‘concept’ as mental content, which is not emphasized in this section, and which includes all feeling, particularly perception, and free conception. With this meaning, to know is to conceive.

Where science is empirical over the relation of percepts and the world, logic is empirical over the relation of propositional concepts and the world. Science and logic are inductive (hypothetical) over patterns of the world—in science the patterns true patterns are of the world as perceived, in logic the patterns are patterns of truth among propositional concepts. Where science is an induction from concrete data, logic is induced from data among statements, both for truth to obtain. Where inference under logic is necessary, so is inference under science (as pointed out, it is inference to logic and to science that are inductive). Mathematics, an abstract science, can also be brought under this fold.

General logic, general science

Thus, where we thought of science as a theory or collection of theories of the universe, and of logic as a collection of theories about the relation between concepts and the universe, the join of science and logic is better understood as being a theory of the universe. We could call this join either general logic or general science (of the abstract and the concrete).

Necessary and contingent theory and fact

…and enhancement of the equivalent conception

An aspect of the extension is implicit—to bring the truths or facts regarding the world, not just the webbing, under logic. Whereas the logical connections are conceptual, facts are perceptual. Just as logical connections can be contingent vs necessary, so can facts.

Some facts are contingent, known from observation, experiment, and corroboration. But, except for the possibility of elementary facts, facts have a structure even though experienced as atomic, as a result of the structure of intuition (in the sense of Immanuel Kant) having conformation to the world. That is, non-elementary facts are conceptual in nature, even though experienced as elementary. The conceptual aspect occurs via formation of the conforming organism, rather than only as a process of the organism. Such facts are conceptual in a sense that is hardwired relative to the organism, though not hardwired relative to the world.

Some facts are necessary—those derived from experience, e.g., that there is being, that there is a world, which are a necessary consequence of the existence of experience; other necessary facts require not even experience, e.g., the existence of the void. Necessary facts are obviously conceptual in nature.

Thus, both facts and logic, understanding and inference, have structure—are conceptual, and both are divided into the contingent and the necessary, some being touched by both contingency and necessity.

What has been done above is (i) to reconceive logic as the glue or webbing of systems of truth (ii) extend the reconception to include mathematics and science.

The real metaphysics as theory of the universe or theory of being

From the fundamental principle and the real metaphysics, logic (science) is the theory of the universe or, equivalently, the theory of being.

Reason

Reason and metaphysics

Reason the highest level of rational process

Against exclusive specialization

Reason and method – relation and contrast

Foundation of the way

A technical meaning of foundation of a system of knowledge is a set of primitive statements or belief regarded as true, which are the basis of the system. Here, foundation is a way of seeing and establishing truth.

This section is a brief address of the ‘logic behind the logic’—i.e., the foundation of the developments.

The view of the way has emerged in two stages of development, (i) the fundamental principle and (ii) the real metaphysics.

The foundation of the fundamental principle is in abstraction.

As defined and conceived earlier, to abstract is to remove from a referential concept, those elements that do not or cannot precisely represent the object (without abstraction, it may be questioned whether to have a true object is meaningful). Thus, the present sense of the abstract is what is most real—in contrast to another meaning of the abstract as what is remote or existing only in thought or in words.

There are two aspects of abstraction that are pertinent. The first is the abstraction of the concepts in the ground. Though the concepts of being and so on are not abstract, what is necessary for the fundamental principle is the abstracted concepts—e.g., even if we do not know what has being, i.e., the entire range of meaning of the phrase ‘that has being’, we do know that there is being, and then, that the universe has being, and the void, given demonstration of its existence, has being.

The second aspect of abstraction is in the elementary logic used in demonstrating the fundamental principle—the void contains no laws – it exists – if from the void a possible state or being did not emerge, it would constitute a law – therefore all possibilities are realized.

While the fundamental principle is true in a correspondence sense—from abstraction, what it specifies of the universe is precise and accurate, the real metaphysics is not true in that sense. The framework of the metaphysics, the fundamental principle, is true. However, the flesh of the metaphysics needs only to have pragmatic truth—this is because it is the best and an effective instrument in realization of the ultimate, the ultimate value that emerges from the fundamental principle. The truth of the metaphysics, as ‘truth’ emerges here, is embedded in the metaphysics itself. The fundamental principle was seen true by abstraction; what is over and above the principle in the real metaphysics needs only pragmatic truth; thus, the metaphysics is both method and content—or method and content are one, i.e., not ultimately distinguished.

Indeed, given that content is knowledge of the world, and that knowledge is in the world, content and method must be one. It is not of course that there is no distinction between method and content, but that we can, during and after analysis, look and see that they are one.

Logic as the theory of the universe

Let us view general logic as the amalgam of logic and science; then, in this general sense it might and will be found that logic is the theory of the universe (we will need to be careful about the extension of ‘the’).

The fundamental principle of metaphysics

If from the void, a possible being did not emerge, that would be a law of the void. Therefore, all possible beings emerge from the void; an equivalent form of this assertion is what shall be named the fundamental principle of metaphysics—The universe is the realization of the greatest possibility.

Consequences—the identity of all beings

In that they are mutually inter-transformable, every being is (equivalent to) all beings—and to being. ‘Every being’ includes the universe, the void, and sentient beings. It is a dialetheia that the universe is identical to the void, that zero is identical to one, which is not to say that in standard arithmetic, under standard logic and arithmetic that zero is equal to one.

Consequences—all beings realize the ultimate

Thus, all beings realize the ultimate (this is not a contradiction for they merge in the realization). This realization may occur in this life but if not, is realized beyond—which may involve migration of identity (defined later) from being to being, world to world, cosmos to cosmos, through the ultimate of the universe, to the void, and back. If the spaces between manifestations of a limited identity are essentially infinite, they are experienced as not even instants.

Enjoyment

Pleasure and pain are given. Enjoyment is the appreciation of the range of experience, which includes feeling—i.e., pleasure, pain, and more—and cognition, and intending, and action. Realization of the ultimate does not exclude pain, but is the best enjoyment, which, together with realist therapy (defined below), is the best approach to the issue of pain.

Realization is an imperative

Enjoyment is an ultimate value and therefore realization of the ultimate is an imperative.

Foundation so far—abstraction

Considerations from conception of concepts, through the fundamental principle, to the imperative, entail perfect knowledge of the real in a correspondence sense of truth (metaphysics). The entailment is via abstraction of the essential concepts, which is removal of detail whose distortion cannot be filtered out. This shows the ultimate but not how to get there; it shows the imperative but not how to follow it.

The abstract metaphysics and tradition

To the abstract metaphysics, append tradition—what is valid in the history of human culture, which includes knowledge-intention-action, to the very present time. Tradition may include perfect truth (in whatever sense you choose) as well as pragmatic truth—that is, tradition is imperfect by traditional criteria (I use ‘pragmatic’ to refer to at least rough and usable truth—not specifically to the philosophical tradition of pragmatism). Even if perfectable, the perfection of tradition, though not an essentially unworthy ideal, is not worth waiting for. It is (at least the beginning of) the journey through identity, and, in new manifestations, in new civilizations, it will be part of what sustains the journey to the ultimate. Thus, the join, even though it is imperfect by traditional and received criteria, is perfect relative to the ultimate. On the way, the abstract side guides and illuminates the pragmatic, and the pragmatic illustrates and is instrumental toward the ideal—the ultimate revealed by the abstract.

The real metaphysics

This join is named the real metaphysics.

Cosmology of spacetimebeing

Let us look at a little cosmology. We first consider being, extension, and duration—i.e., spacetimebeing. The most primitive experience is of sameness and difference. Experience is experiencing, which entails change and duration (‘time’). Identity, whether of other beings or selves, is a sense of enduring sameness through change. Incremental change in identity without duration marks and measures extension (‘space’). Because the distinction of change with and without duration is not precise, being – extension – duration constitute the world. Beings are in interaction, and the interactions are a source of change.

Cosmology of limitless identity

The universe—

(i) Has ultimate identity,

(ii) Is in a process of phasing in and out of manifest form, which achieves peaks of limitless quality and magnitude, and

(iii) Has arrays of cosmoses and sub- and super-cosmoses, all in transaction with nothingness, i.e., the void.

(iv) As far as we seem lesser than the ultimate, the limits of our being—

(v) Are real but not absolute,

(vi) Are only apparent from an ultimate perspective (for all beings realize the ultimate in merging in its peaks),

(vii)Are no more than an apparent gulf between our world and the ultimate.

The ideas of God and Brahman are possessed of the real—

(viii) As immediate and pervasive rather than remote,

(ix) Not as static but as in process—a process of which we are part,

(x) Are exemplified by our cosmos and its living and sentient-sapient forms rising from primeval origins.

Finally,

(xi) The cosmology does not imply that a limited sense of the real is an illusion—rather, it is an illusion to see the limited as the precise and entire real.

Dimensions of being

The dimensions of being shall be aspects of being chosen for their efficiency in realization. The dimensions arise from givens.

The pure dimension

A system of pragmatic dimensions

But the pragmatic aspect needs enhancement. Our detailed knowledge of the world is imperfect in traditional senses of ‘perfection’. However, from the real metaphysics pragmatic knowledge need not be perfect in the received senses, for that is not a block to realization of the ultimate. The pragmatic dimensions or categories of any world culture may be chosen—we choose western culture, to which we append the ‘universal’.

Society—is the niche in the world we create for ourselves, which provides for basic and higher ‘needs’. Culture is our store of knowledge, its modes of expression, communication, and evolution. Culture is a cumulative result of intelligence, communication, and experience. The ‘dimensions’ of society include economics, technology, politics, knowledge (discovery and transmission), and significant meaning as in art, literature, and spiritual endeavor (including religion—at least in symbolic interpretation—if not in the religions).

Growth of persons and civilizations

In forward motion of the world, achievement of the ambient culture often presents itself as ultimate. However, the secular and transsecular aspects of culture are nearly always limited by experience, pragmatic considerations, and conflicts of interest. A truth of most cultural paradigms is that they cannot validly claim any essential completeness. The real metaphysics shows the essential completeness of the cultural paradigms. There is a universal dimension beyond nature and culture. We do not imply that cultures have no apprehension of the universal. Rather, we can now see that most such apprehensions are incomplete.

It is common to think of the height of growth to be grounded in person and culture. The ‘normal’ growth of individuals and civilizations progresses through the dimensions of nature, society with culture, and the universal.

Relativity and absoluteness of cultures are both ‘arrogant’ in seeing person, culture, and society as the end of growth.

Realization

Expand

This division uses the worldview of the way toward realization of the ultimate in and from this world.

Aim of being

Review?

The aim of being is the aim of the way.

Means

General

The real metaphysics, action in itself and as experiment, and reason constitute an ideal instrument of realization. In an extended sense, action and reason are part of the metaphysics.

Principles of development

Special means

Dimensions of being

The dimensions were developed earlier; following is a review for realization.

The pure dimension of being is experiential being in form and formation as the world. It has experiential and instrumental (‘material’) sides.

The pragmatic dimensions are nature (physical, living, and experiential), society (with culture and technology), and the universal (ultimate realization of possibility or peak being as merging of all beings).

Tools for realization

The core instrument is being itself—that is experiential being. Experiential being is being itself and includes mind and matter as ‘experience with experience of’ and ‘the experienced’. The discipline and practice of experiential being in realization of the ultimate shall here be named Yoga, whose meaning is continuous with but must transcend the received. Approaches to being—and nature, civilization, and technology, below—are intrinsic or immersive (‘being-in-the-world’) and instrumental.

Nature is deployable as an instrument—via knowledge and technologization. Society and civilization are similarly deployable but are also vehicles (where our civilization is society and culture across time and continents, universal civilization is the same but across cosmoses in transient contact with the void—i.e., across all extension and duration.

Technology is an instrument and though the possibilities may currently seem low, they ought not to be ignored, for their potential is high; of particular interest are a range of conceivable physical, biological, and medical technologies for preserving, encoding, transforming, and transporting individuals, cultures, and civilizations

Paradigms

The dimensions were developed earlier and may be reviewed for realization.

Method and content VII realization

New

Path

How are we to be on a path?

Path templates

Two generic and adaptable path templates, a dedication, and an affirmation are derived from the real metaphysics and the dimensions of being. For details, see the templates and the resources below.

Printable every day and universal templates are available in editable microsoft word document and pdf format.

Design of the templates

They shall be adaptable templates rather than detailed prescriptives.

They are suggestive—it is not seen as imperative that they be followed (independent path development is an encouraged option); nor is it seen that to be on an explicit path is a compulsion (‘they also serve who stand and wait’).

The templates are tailored to an emphasis on the way and its development but are adaptable to other emphases and alternate forms.

They are derived rather than merely ad hoc or merely spontaneous. Therefore, they are true and adaptable.

Their derivation shall be from what is true, which shall include the real metaphysics and the dimensions of being, and a system of human knowledge (see resources for the system).

They shall be flexible and adaptable to a range of individual and social orientations and circumstances.

They shall admit and promote import of what may be valid and useful in received ways.

They shall focus on both the immediate and the ultimate—on ground and realization. There is an everyday and a universal template.

The templates are derived from experience.

Reason and action

The real metaphysics embodies reason; review of the section, real metaphysics , reveals it as incomplete without action. It may be regarded as incorporating action.

The two sides of being, the experiential or intrinsic and the in-itself or ‘material’, are two aspects of realization. In fact, they are one, but it is important to recognize since the in-itself or material aspect has instrumental value. However, the experiential side is the place of our essential being. Therefore, an inner or experiential way, e.g., meditation, is essential in realization. The inner and the instrumental join in reason—and in the eastern tradition of ‘yoga’. But to employ the idea of yoga, we cannot regard it as final. Rather, its eastern and other manifestations are pointers to a real reason, a real yoga, a real meditation—all seen imaginatively, critically, experimentally, and in process.

Everyday template

Kinds of activity

Activities are for the way (development and execution, marked by a dagger †) and ground (unmarked)

Elements

See Versions\the way of being - long, temporary source-May 2, 2022.docm

Kinds of day

Ground and routine v The way

Home v Travel and away

Kind of activity

Universal

E.g., yoga and meditation, which, among other things, bind to the real

Local

E.g., politics, economics, elements of ground

Activities

Rise early, before the sun, dedicate to the way (detail) and its aim, affirm (detail) the universal nature of being. Morning reflection in nature. Breakfast.

Meditative-contemplative review of priorities and plans—the way, life, the day. Reflect on realization, priorities, and means; employ simple reflection, (Shamatha—calming meditation for re-orientation of purpose and energy—to experiential transformation toward oneness; Vipasana—analytical to visionary meditation—to see what is essential now and in other time frames; see the discussion of experimental meditation and yoga). †

Realization—work; care and relationships—networking; ideas and action; experimental and structured yoga-exercise-meditation-share in practice and in action; engagement in the world—languages, art, and other activities. †

Tasks—daily and long term; midday meal. Attitude—in tasks and toward others and the world—an element of realization; light; yoga in action. Merge with Realization.

Physical activity—exercise and exploration of the worlds of nature and culture for experience and inspiration.

Evening tasks, supper, preparation-dedication for the next day and future.

Evening rest, renewal, review, meditation and realization, network, and community. Sleep early. †

Activities—summary

Ground—support for development; daily living, health and meals, tasks, work, community with networking; rest, review, sleep.

The way—home and world travel and communication. Emphases—(i) reflection, study (reading), writing, sharing, and publishing (ii) yoga and meditation (iii) attention to the dimensions of being as in the universal template (iv) directed and immersive action in the world—nature and society. †

On meditation and yoga

Meditation is person (mind and body) employed reflectively on their self and the world toward ends of its intelligent choosing. In this sense, meditation, reason, and yoga are identical. Source – meditation.

Incomplete separability of body from mind is implicit, therefore meditation encompasses yoga, reason, action, and transformation.

Intelligence is frequently understood as that which enhances effective action in the world. Here action in the world is enhanced to action in and for the world.

Traditional modes of meditation (e.g., Shamatha and Vipasana) and of yoga (e.g., eightfold, which derives from Buddhism) are included.

The traditions are often treated as completed. However, they are very much in process. Therefore yoga (with meditation) is regarded as any theory—an in-process conceptual structure in interaction with an empirical base.

Dedication and affirmation

Dedication

I dedicate my life to the way of being,

To living in the immediate and the limitless ultimate as one.

For they are one, their separateness only apparent, the oneness waiting for realization.

What are the means of realization?—

To its shared discovery and realization,

Under the pure dimension of experiential being in form and formation as the world,

And the pragmatic dimensions of nature, society, and the universal.

In flow and adversity—

To shedding the bonds of limited self and culture, so that even in adversity, life approaches flow,

Practice and therapy merging in action

To realizing the ultimate in this life—this world—and beyond,

So again, to return to beginnings.

Affirmation

“That pure unlimited consciousness—transcending all principles of form… that is supreme reality. That is the ground for the establishment of all things—and that is the essence of the universe. By That the universe lives and breathes, and That alone am I. Thus, I embody and am the universe in its ordinary and most transcendent form.”— Abhinava Gupta (950 – 1016 CE, a philosopher-theologian of Kashmir)

Universal template

Elements

New. Keep this? Here? See Versions\the way of being - long, temporary source-May 2, 2022.docm

Pure being, everyday

Being in the world—Dimensions Pure being, yoga, meditation, ideas to action; Community, education (general, paradigm, ways of life), retreat to the real, renewal, development-reemphasis of paradigm.

Ideas—Dimensions: relation, knowing as relation to the world, reason, art; acting—effective creation of the real. Means—reason, yoga-meditation, the real metaphysics, site plan.

Essence—yoga, meditation, ideas into action. Community, education (general, paradigm, ways of life), retreat, renewal, development-reemphasis of paradigm.

Becoming

Nature

Dimension: nature as catalyst to the real. Animal being and devolution—observation, situational empathy, defocus, reason.

Essence—being in nature as source (immersion over conquest, an example is beyul of Tibetan Buddhism).

Society and culture

Dimension: society. Civilization as vehicle and path to the real. Transformation via psyche—by immersion in social groups as place of being and catalyst to the real.

Essence—immersion and travel in a range of cultures; the dimensions of society engaged in directive and immersive manner (economics, politics, ideas and culture, art, religious-spiritual sources). Immersion in and attention to the challenges and opportunities of the world—taken up in detail below.

Artifact

Dimension: artifact. Civilizing the universe (especially technology as enhancing being in the universe)—universe as peak consciousness via spread of sapient being.

Essence—technological enhancements of being (artificial being, sciences—abstract and concrete, technology of exploration and space travel).

Quality

In all these endeavors, quality of being is an essential focus.

Pure being, the universal

Being in the universe—Dimension: universal. Realizing Peak Being (Brahman) in the present. Said to be rarely achieved in ‘this life’ which is a beginning that is continued beyond death. Outcome of ‘becoming’, above. The means are in the previous dimensions, the everyday template, and open.

Essence—metaphysics into action, meaning and awareness of self – human limits – birth – and death; their real but non absolute character.

World problems and opportunities

This is also a topic. Is this a good place for it?

Summary

Quality of being

In all these endeavors, quality of being, which includes satisfaction with our states of being and process, is an essential focus.

Doubt, judgment, and action

The real metaphysics is consistent with experience and reason, which include science and logic. However, its proof ought to be doubted. Doubt is directly addressed in other documents in the resources.

Given its consistency and the reasonableness of its proof, two alternate attitudes to the real metaphysics are (i) as a hypothesis to found a metaphysics for the universe and (ii) as an existential principle of action.

There is value to careful philosophical analysis that is accepted by the global community of thinkers. However, must we be passive in the absence of absolute certainty? The time to act on the real metaphysics is now—it is not to be deferred to some future generation. We judge that it is now on the ground of the reasonableness of the demonstration.

Overview of planning

Is this a good section? Is this a good place for it?

Time

The way

Life

Day (week…)

Place

Home

Away

About religion and received ways

What religion is

The religions

Religion and the way

Ways

Interest in religion is not so much in the religions themselves as in their spiritual, psychological, social, and real truths—and in that elements of the truths may be combined with the way.

Resources

introduction—about resources

Resources are important (i) for living the way—as elaboration for understanding and action (ii) for development, especially as the way is essentially eternally in process. Some general resources are—

The website for the way, http://www.horizons-2000.org/, has resources for living and developing the way. There are suggestions for immersion in the way; my sources are detailed at my influences and sources; and there is a system of knowledge based in the real metaphysics.

A more extensive and articulated system follows.

for the way

~~The~~ ~~complete version of the way~~ ~~is a resource for developing and living the way.~~

Living the way

Every day and universal paths, dedication and affirmation, yoga and meditation, source for beyul, reading.

Developing the way

A database for formal versions of the way, bare content—a secondary resource, more resources, and developing resources.

publishing and the website

developing the way as an example or paradigm

reference

sources

topics and themes

summary and essentials of the main topics and themes

the topics and themes are listed in Into the way > The narrative > Topics and themes

for content material, see the way of being – database.html

themes

the themes

recapitulation of the interwoven development of the themes, with reference to locations of development in the narrative

topics

lexicon

with received meanings

index

Pathways to ultimate being

(A full title of this section would be Pathways to the ultimate in and from the immediate.)

(i) there are efficient and intelligent pathways to the ultimate (intelligence is not just ability to function in our world but also of negotiation for and beyond the world),

(ii) if enjoyment is value (desirable), there is an imperative to be on an intelligent path (enjoyment is appreciation of pleasure and pain, and of the use of abilities in and for the world),

(iv) the imperative is to an ultimate value,

(v) pleasure and pain are unavoidable, and their best address is being on a path (which is and includes therapy),

(vi) to be on a path is not just to follow but also to share, to negotiate the way, and to develop pathways,

(vii)that all possibilities are realized, does not imply they are attained in this world or our cosmos; it implies that there are limitlessly many cosmoses in transaction with the void and that while the ultimate may be realized beginning and remaining in ‘this life’, it is more likely realized beyond—in the movement of identity from cosmos to cosmos,

Path templates

How are we to be on a path? Two generic and adaptable path templates, a dedication and affirmation are derived from experience, metaphysics, and dimensions of being. The templates are not intended as rigidly; by altering emphasis and detail they are adaptable to a range of situations and contexts. For details and how to adapt the templates, see the resources.

In the templates, activities are for the way (development and execution, marked by a dagger †) and ground (unmarked).

Everyday template

Rise early, before the sun, dedicate to the way and its aim, affirm the universal nature of being (for a dedication and affirmation, see the resources). Morning reflection in nature. Breakfast.

Tasks—daily and long term; midday meal. Attitude—in tasks and toward others and the world—an element of realization; light; yoga in action. Merge with Realization.

Physical activity—exercise and exploration of the worlds of nature and culture for experience and inspiration.

Evening tasks, supper, preparation-dedication for the next day and future.

Evening rest, renewal, review, meditation and realization, network, and community. Sleep early. †

On meditation and yoga

Incomplete separability of body from mind is implicit, therefore meditation entails yoga, reason, action, and transformation. The aim is dually about ends and process—calm attachment, toward which, practice in detachment and selective detachment are tools.

Intelligence is frequently understood as that which enhances effective action in the world. Here action in the world is enhanced to action in and for the world.

Traditional modes of meditation (e.g., Shamatha and Vipasana) and of yoga (e.g., eightfold, which derives from Buddhism) are included.

Dedication

I dedicate my life to the way of being,

To living in the immediate and the limitless ultimate as one.

For they are one, their separateness only apparent, the oneness waiting for realization.

The means of realization—

To its shared discovery and realization,

Under the pure dimension of experiential being in form and formation as the world,

And the pragmatic dimensions of nature, society, and the universal.

In flow and adversity—

To shedding the bonds of limited self and culture, so that even in adversity, life approaches flow,

Practice and therapy merging in action.

To realizing the ultimate in this life—this world—and beyond,

So again, to return to beginnings.

Affirmation

Universal template

Pure being, everyday

Ideas—Dimensions: relation, knowing as relation to the world, reason, art; acting—effective creation of the real. Means—reason, yoga-meditation, the real metaphysics, and the site plan for the way of being (for links to yoga-meditation and the site plan, see the resources)

Essence—yoga, meditation, ideas into action. Community, education (general, paradigm, ways of life), retreat, renewal, development-reemphasis of paradigm.

Becoming

Nature

Dimension: nature as catalyst to the real. Animal being and devolution—observation, situational empathy, defocus, reason.

Essence—being in nature as source—immersion over conquest, an example is beyul of Tibetan Buddhism (‘beyul’ is journeying to remote natural environments that evoke true self; for a link, see the resources).

Society and culture

Dimension: society. Civilization as vehicle and path to the real. Transformation via psyche—by immersion in social groups as place of being and catalyst to the real.

Artifact

Dimension: artifact. Civilizing the universe (especially technology as enhancing being in the universe)—universe as peak consciousness via spread of sapient being.

Essence—technological enhancements of being (artificial being, sciences—abstract and concrete, technology of exploration and space travel).

Pure being, the universal

Being in the universe—Dimension: universal. Realizing Peak Being (Brahman) in the present. Said to be rarely achieved in ‘this life’ which is a beginning that is continued beyond death. The means are in the previous items and the everyday template (see the resources)—and open.

Essence—metaphysics into action, meaning and awareness of self – human limits – birth – and death; their real but non absolute character.

Quality of being

In all these endeavors, quality of being, which includes satisfaction with our states of being and process, is an essential focus.

Doubt, judgment, and action

Given its consistency and the reasonableness of its proof, two alternate attitudes to the real metaphysics are (i) as a hypothesis or axiom as foundation for a metaphysics for the universe and (ii) as an existential principle of action.

Resources

Two longer editions of the way—(i) the essential edition (http://www.horizons-2000.org/2021/ek project/the essential way of being.html) and (ii) the in-process complete edition (http://www.horizons-2000.org/2021/ek project/the way of being.html).

A detailed and adaptable pdf version of templates, dedication, and affirmation (http://www.horizons-2000.org/2021/narratives/templatesanddedication.pdf) there is also a Microsoft Word version.

An in-process document on yoga, meditation, and reason (http://www.horizons-2000.org/2021/topicessays/meditation.html); here is the Microsoft Word version.

The site plan for the way of being (http://www.horizons-2000.org/2021/plan.html).

A link on beyul (http://www.horizons-2000.org/2021/old/the essential way of being.html#Beyul).

A system of knowledge based in the real metaphysics (http://www.horizons-2000.org/2021/resources/system of human knowledge, reason, practice, and action.html).

Return

Alternate title ‘Into the world’ – real and metaphorical

‘Return’ is metaphorical, an emphasis, for we have not left the world.

While the narrative is about being in the real, this division emphasizes being in the world.

Epilogue—Into the world

Should the term ‘epilogue’ be retained?

The way in the world is living in the immediate and ultimate as one, shared discovery and realization of the real, working with the limits of self in vision – action – relationships, realizing the ultimate in this world and beyond.

Living, ground, the dimensions

Sharing, immersion

Universal text

Cumulative narrative

Rewriting history

Unconditional being

Was ‘timelessness’

Or past, present, and future over extension without limit as one.

We work toward the ultimate in which being, beings, becoming, exploration, and history are transparent.

Return—into the world

Though we may never find ourselves complete, we seek sublime satisfaction with our states of being and process. We seek a balance between satisfaction and achievement. With understanding that is perhaps new, we return to the world, to live in the ultimate, the immediate, past, present, and future as one.

‘Return’ is of course metaphorical and emphatic, for we never left the world.