Think through the logic of the styles – one for the central statements, one for main, one for realization, one for academic, and perhaps normal for all else – explanation, history…; should there be one for reference; and note there are comment and topic / source – which may cover reference; not all have to be used in the short version.

Style Central Alt + M

Style Central Temp Ctrl + T

Style Main Alt + Z

Tables of contents

What kinds of tables of contents? Consider just Central points, headings, and various levels of detail, and so on.

Things to add

1. The comments

Comment 1. Where to place the following comment? “It is understood that transformation in our world according to our common paradigms is limited but it must be emphasized that the purchase of our paradigms even in our world is limited.” (-----> add it to the comment that except logic paradigms from our cosmos have no purchase in the universe at large)

Comment 2. Add to understanding (a) suspension of cosmological realism (b) reflexive doubt is encouraged and will be given some address.

Comment 3. The following has some repetition from the section, the real.

Comment 4. Check for repetition ‘limitless’, ‘birth’ / ‘death’…

Comment 5. The following is repeated – paste special – from earlier as a useful reminder.

Comment 6. Which will be linked later (older versions may be temporarily linked).

Comment 7. Pragmatic and relational or joint – ways of life, community, and society – yoga and its western equivalents of exploration and transformation of being (intrinsic or spiritual, extrinsic, or technological including spacetime exploration of the universe).

Comment 8. Improve the above argument about the void as follows. For non-void objects, to exist is for a concept (thought or perception, above) to have a real or manifest object (nonexistence is the case when there is no object). Already, the meaning of ‘to exist’ is different from the naïve meaning in which the concept is irrelevant but somehow we can talk of an object as though no concept is involved which is not the case for to talk of an object invokes a concept in the talk (even though the ‘talk of’ is not precise in itself it is a concept, for which there is tacit reference to a more precise concept). But for the void, the concept already refers to a nonmanifest object and therefore to exist is to not exist which is not a contradiction. The difference between this argument and the one above is that the meaning of ‘to exist’ does not change in going from nonvoid to void objects; rather the meaning of ‘to exist’ is already different from the naïve but common sense of ‘to exist’ which is not just the sense used in ordinary speech but also the sense used in (most) philosophy.

Comment 9. Another argument – from the meaning of the void, the void is ‘there’, and it is not a matter of empiric or the bs as in Nothingness (Stanford Encyclopedia of Philosophy).

Comment 10. Plan (i) note main points (ii) order them (iii) rewrite, eliminating unnecessary repetition (iii) identify and embed main points (iv) export to outline of the way-new.docm (v) leave summary here (with links in favor of detailed templates.

Comment 11. As it stands, this section is temporary. It will be completed and refined until satisfactory. Then, the previous comment will be followed.

Comment 12. Word ‘essence’ (change to overview), ‘lever’

Comment 13. Edit, order, essentialize, and minimize

Comment 14. To be integrated with other points, i.e., pleasure and pain are part of emotion – passion, and not just standalone, and then the essence taken to the essence. An example is to be given – thus one’s attitude is affected by the social environment – for example in America today many are distressed by political events – and a response is (i) so far as pain (distress) is inevitable – and this is a personal matter – to work through it with one’s goals in mind (ii) then there is the question of what one’s goals are – which may be to work on politics and / or other goals and whether / how to integrate action and goals.

Comment 15. The remaining sections are to be essentialized with single Strikethrough.

Comment 16. This section and the next are to be combined into one.

2. The one thing – general and personal – for now – this trip summary conclusion is to emphasize security + realization.

3. The lever (review it).

4. Economics is about discovery, use, creation, and distribution of value; the spiritual is about creation of limitless value, which is dialetheic in that it is untrue in ‘this realm’ in that it has a cost in terms of pain.

5. Is the trajectory of every being merely rise and fall – what of the universe itself – or is it eternal cycling without limit to peak including return to and emergence from potential, named death and birth.

6. Are origins explanatory – and what is to be explained and what is the explanandum – e.g., the entire ‘history’ of the universe and (absolute) necessity.

Summary overview

The way of being is shared discovery and realization of the ultimate in and beyond our world.

We are experiential beings—it is in experience that all significance registers and without experience we are effectively nonexistent.

The universe is effectively a field of experience – from limitlessness (i) experientiality cannot be pervasive but (ii) can reach down in primitive form to elementary objects (iii) is effectively pervasive as a subject-relation-object field.

The universe is limitless (fp), from which the following are conclusions. The limitless universe has identity; the universe and its identity phase eternally between peak and dissolution – are limitless in extension, duration, variety, peak of being and variety of peak, and dissolution; all beings unconditionally inherit this limitlessness (else, there would be a limit on the universe itself; the limitlessness of beings also follows as they may be seen as adjoined to the void), which is not contradictory, for otherwise distinct beings merge as one in the ultimate; birth and death are real but not absolute – in birth we emerge from potential to which in death we return; if we do not see this in human form we can know it (as here) and there are higher forms in which we will see it – in the peaks we see and are all.

There are efficient shared paths to the ultimate, which are a balance of reflection, valuation, and action—thought and emotion – pleasure and pain.

An enlightened pathway is an effective way to the ultimate with a dual focus – it would be in, for, and from the world.

The lever is proper focus on the whole – self in relation to the universe of self, the world. Experience, individual and universal, (local and ultimate experiential units) is the essential value, the focus and generator of all ends (and, thus, ‘inanimate objects’ are included because, when primitive experience is taken into consideration, they are not essentially non-experiential), from and for which community and institutions derive secondary value. Groups and institutions are important, but their importance derives from the significance of individual experience.

For the individual, paths will attend to balance and integration of self (body, mind), emotion (with feeling, especially pleasure and pain), reason (perception and thought to fact and inference) and value (ethics and morality, aesthetics), will, and action in the interest (service) of self, other, community, world, now and in the approach to peak being.

There is but one realm and what is called spirituality consists in seeing its entirety. Experiential human being is discrete over ‘ordinary time’ (e.g., lives) but ultimate – peak being – over long enough times or at a level of description above time; that is, birth and death are real but not absolute—locally but not absolutely real.

For the group the way attends to institutions of community, economy, politics, and culture (knowledge development and transmission, technology, value, art, spirit, and law).

Summary for path programs—(i) morning routine and tasks (ii) the way – foundation and transformation, with relationships and sharing (iii) pressing and urgent agenda – emptiness now, security, safety, push twb at personal and world levels (iii) tasks and lunch (iv) exercise (v) pm routine (vi) sleep early.

What the way of being is

The way of being is shared discovery and realization of the ultimate in and beyond our world.

Its sources are experience, action, reflection, and the history of human thought and endeavor.

To understand the narrative, (i) recognize that the worldview of the work may be unfamiliar and will require familiarization (ii) doubt, which is addressed in the work, is encouraged for then, acceptance, when it occurs, will be based in valid knowledge rather than authority or dogma (ii) follow the meanings of terms as defined (iii) reflection while reading and a re-reading of the are encouraged and will aid clarification and seeing system of concepts (terms) and assertions stand as a whole – a gestalt.

Comment 2. Add to understanding (a) suspension of cosmological realism (b) reflexive doubt is encouraged and will be given some address.

Being

A being is an existent; being is existence.

Universe

The universe is all being.

Cosmos

A cosmos is a causal domain whose interactions with the rest of the universe are presently negligible.

Our cosmos is the only cosmos observed or inferred by humans.

It is consistent with observation and reason for there to be limitlessly many actual worlds or cosmoses of limitless variety – i.e., for all possible worlds to be actual.

Law

A law is a summary reading of a pattern of behavior for a domain of phenomena up to the present limit of observation.

As they are immanent in the world, laws have being – i.e., laws are beings.

The void

The void is nothingness – the absence of being.

As existence and nonexistence of the void are equivalent, it may be said that the void exists.

Therefore—

The void is the being that contains no beings.

Particularly, since laws are beings, there are no laws of the void.

The real

Possibility

Given an assertion about the world or cosmos, it may be in error (i) it is unrealizable for all possible worlds (ii) it is a mismatch with its intended object. Logic or logical possibility is the condition to for type #i errors to not obtain. Realism or real possibility, e.g. agreement with relevant laws, physical or other, is the condition that prevents type #ii errors.

Real possibility presumes logical possibility. Logical possibility is the most inclusive possibility – a description that violates logic is unrealizable in any possible world.

The real universe

If there were a logically possible being that did not emerge from the void, that would constitute a law of the void. Therefore, all logically possible beings emerge from the void. That is, the universe is the greatest possible in the sense that it contains all logical possibility.

Doubt should arise and is addressed in doubt and certainty.

That is, the universe is limitless – it phases eternally between peak and dissolution to the void. This concludes a resolution of why there is something rather than nothing, i.e., to the problem of why there is being at all.

This will challenge intuitions that serve well in ordinary and scientific realms. However, from limitlessness, except that logic obtains, laws and paradigms from a cosmos – cause, variation and selection, mechanism, quantum behavior, and coordinate measure – have no necessary purchase. This may summarily be written – for the universe, cosmological realism is suspended.

The limitlessness of the universe is the fundamental principle of metaphysics (abbr. fundamental principle, fp).

This resolves the question of why there is something rather than nothing. Particularly, there are phases of nothingness, but they are and cannot be eternal.

Further, since a being is the void and the being, every being is unconditionally limitless – realizes peak being (which is not contradictory, for beings merge in the peaks). While peaking is given, there are (must be) enlightened, effective, and share paths to the ultimate.

Further conclusions are taken up in limitlessness of being.

Metaphysics

The validity of These conclusions follows from abstraction such that what is distortable has been eliminated from the elementary objects (beings etc.) and inferences employed.

Metaphysics is knowledge of the real (the narrative so far is metaphysics)

The narrative so far is metaphysics – it is ideal metaphysics in that (i) it is based on abstraction (this does not mean that it is not real) (ii) it is a framework for detail (iii) it shows what will (may) be achieved but not how.

Experience

Experience is awareness in all its kinds and levels.

We are experiential beings—it is in experience that all significance registers and without experience we are effectively nonexistent.

The hypothetical being that does not (cannot) register in experience is effectively nonexistent.

The structure of (an) experience is (a) ‘experience of’ – subject or as-if mind (b) ‘the experience’ or ‘the experiential relation’ (c) ‘the experienced’ – object or as-if material. In pure experience may be potential but are no real objects.

Here, matter and mind are not denied but are regarded here as ways of speaking about (an) experience.

Limitlessness of being

Comment 3. The following has some repetition from the section, the real.

Comment 4. Check for repetition ‘limitless’, ‘birth’ / ‘death’…

Comment 5. The following is repeated – paste special – from earlier as a useful reminder.

Error! Not a valid link.

There are efficient shared paths to the ultimate, which are a balance of reflection, valuation, and action—thought and emotion – pleasure and pain.

Real metaphysics

The ideal metaphysics above may be supplemented by paradigms, some pragmatic, of and from our cosmos. The ideal frames, illuminates, and guides the pragmatic; the pragmatic illustrates the ideal and is instrumental in showing pathways in, for, and from a world to the ultimate. The system is not perfectly faithful to the real but is the best instrument in realization and is therefore perfect relative to the value of realization toward the ultimate. The seamless join is named the ‘real metaphysics’.

Dimensions of being

Similar to categories (the highest genera’), The dimensions are conceived as kinds of or within being, from high on down as far as is efficient in understanding, explanation, and prediction for domains of phenomena of interest.

Pure dimensions are chosen as the subject, relation, and object aspects of experience. With similarity and difference, these yield exhaustive markers identity, extension, duration, and property, demonstration of which is taken up in longer versions of this document.

Comment 6. Which will be linked later (older versions may be temporarily linked).

Pragmatic dimensions are categorized (i) first, according to the above aspects of experience (ii) and then, according to divisions of human knowledge and experience (pure or abstracted aspects included). Which includes—

Pragmatic and object – western emphasis – disciplines and paradigms from sciences and philosophies (physical, life, social, and psychological) and their application. The paradigms include indeterminist (random) process; formation by incremental variation and selection to form; causation and mechanism – with and without probabilistic process; groups – formation and process.

Pragmatic and subject – exploration of and with mind – metaphysics (knowledge, development) and meditation.

Doubt and certainty

Doubt is vital for then acceptance, when it occurs, will be based in valid reason. Doubt may occur regarding (i) disagreement with experience and common worldviews (ii) questions regarding proof. However, there is no disagreement with experience, but only with experience projected beyond the range of experience, e.g., as in common worldviews. The critical issue of proof concerns the existence of the void which was based in equivalence of its existence and nonexistence. While this appears to be contradictory, it is not, for ‘to exist’ means that there is a real object of thought or perception, which for most objects, rules out nonexistence. However, for the void, it does not. That is, the meaning of ‘existence’ is different for the singular case of the void than it is for most objects, being ‘manifest’ for most objects, but both manifest and nonmanifest for the void. Further, as noted in the proof, for the void, there is no distinction between existence and nonexistence, i.e., between the manifest and the nonmanifest.

Comment 9. Another argument – from the meaning of the void, the void is ‘there’, and it is not a matter of empiric or the bs as in Nothingness (Stanford Encyclopedia of Philosophy).

Yet doubt will remain. It should first be noted that any principle of doubt implies that doubt ought to be reflexive – applied to itself, in principle. But this is also reasonable for absolute doubt ought is not a standalone principle but a response to a requirement of absolute certainty, which itself, though reasonable in some circumstances, is not principled but may be destructive and neurotic. It is not being said that certainty is impossible or undesirable. Rather, the claim is that the range and desirability of certainty may be and often is exaggerated.

Given consistency with experience and reason, valid attitudes to doubt are to regard existence of the void (or the fundamental principle) (i) as a postulate for metaphysics (and with the real metaphysics and dimensions of being as a framework for understanding and negotiating the real) (ii) as an existential principle of action (with some attention to the principle maximizing expected outcome, even in the absence of certainty).

In conclusion, given the absence of absolute certainty, even in logic, reflexive doubt, the coexistence of doubt and confidence, is likely productive of best outcomes of process and ends.

Paths

Comment 11. As it stands, this section is temporary. It will be completed and refined until satisfactory. Then, the previous comment will be followed.

The essence

Comment 12. Word ‘essence’ (change to overview), ‘lever’

An enlightened pathway is an effective way to the ultimate with a dual focus – it would be in, for, and from the world.

For the group the way attends to institutions of community, economy, politics, and culture (knowledge development and transmission, technology, value, art, spirit, and law).

Enlightened and effective pathways

Comment 13. Edit, order, essentialize, and minimize

Effective pathways address living in the immediate world on the way to the ultimate—they address the everyday and the universal, (and, as elaborated in the document outline of the way-new.docm), dimensions of being (i) at a high level the pure subject and object aspects of experience (ii) in the world, the pragmatic. Particularly included are (a) meditation, calming, analytic, and visionary (including an attempt to visualize and ways to actualize panbeing) (b) yogic or healthy living directed at individual, family, work, and community – local to global and immediate in time to ultimate.

An enlightened path (i) seeks intelligent and shared negotiation (not just following received ways or masters) (ii) results in a replica – typically incomplete – of the ultimate in the being – body and mind – of the individual in ‘this’ life and rarely in the ultimate itself (iii) but is on the way to the ultimate and while realization is given, the enlightened path is efficient in realization of the ultimate as we cross from life to life, from form to form, amid the myriad of cosmoses, while dwelling in nothingness in between.

Pleasure and pain (physical pain, doubt, anxiety) are unavoidable. The issues of pleasure and pain are addressed (i) in that pleasure for its own sake need not be avoided, but paths emphasize pleasure in being on the way—on the path (ii) by shared negotiation of pathways (in which leaders may arise but are not seen as absolute in truth) (iii) with therapy – the best therapy of the time (iv) by the able and fortunate giving aid to the less able or fortunate (v) by attention without obsession to healthy living – physical, mental, communal, and spiritual (vi) and above all that local enlightenment which avoids illusions of ideal perfection but seeks a pragmatic balance of emotion (particularly pleasure and pain), reason, and action on shared paths—i.e., as far as reasonable, seeks process through and not around pain.

Thus, enlightenment pertains to being in this world for the ultimate is not in need of enlightenment; in received religion, enlightenment is often thought to be a kind of ideal perfection; however, the real perfection emerged here sees it as a good to best mix of an idealized notion of perfection and the work – even struggle – of being on a path.

About religion

Comment 15. The remaining sections are to be essentialized with single Strikethrough.

Comment 16. This section and the next are to be combined into one.

As far as unjustified belief or disbelief are religious, most people who have a position on the truth of dogmatic religion are religious.

The path of the way is open to the use of religion though not to its dogmatic insistence. We recognize two approaches in religion—one that emphasizes a relationship with a powerful divine element which may symbolically energize a positive life and another that emphasizes correct thought, speech, and action on the way to realization which may be mundane or universal.

The place of ways from tradition

The mix of (i) the ideal and the struggle vs perfection and (ii) negotiation vs following are two differences between the path described here and common received ways. As the worldview of the present system is ultimate, the paths here frame received pathways. The present system gives preference to those received pathways that see limited being as on the way to the ultimate rather than the ultimate as a remote reward. Still, all systems are recognized for symbolic and community value.

Path programs

The planning focus of an individual-as-individual-as-communal-and-for-discovery-and-realization is a flexible routine selected from options—(i) awaken early – affirmation of being, dedication to realization, meditation on sustaining an attitude of achievement and equilibrium with others through distraction and pain, review priorities and how and when to die; (ii) recognition of ground issues—safety, security, focus on the way, health issues (medications, diet, mental and physical exercise, sleep), and discipline; (iii) morning tasks—medications and treatments, open files to edit, walk – stretch – vitamins – breakfast – fluids, set times and reminders; (iv) developing and foundation for the way—ideas, experience, reflection, study, cowriting and editing, publishing, and presenting; (v) living the way (one’s way)—ideas, attention to self – meditative and physical, immersion in nature and the real, attention to community – social action (political-economic, of laws, technological, and cultural—knowledge development and transmission, tradition, art, religion), attention to spiritual being, relations and networking, acting roles; (vi) pressing and urgent action—being present to the real – emptiness now, security, safety, money, place, and pushing the way; (vii) daily and weekly tasks, lunch, review of plans and planning, preparation and planning for travel and immersion; (viii) exercise—aerobic, stretching, light weights; excursions and photography; (ix) evening rest and review, preparation for the next day, relaxation, social activities, networking; sleep early.