Here are some further conclusions. Universal recurrence: subject to the requirement of non-contradiction, every object or description, is infinitely realized. While this sounds ‘karmic’ it is clearly not for the recurrence ‘occurs’ without logical regard to the moral quality of this life; it is also not in accordance with the idea of a final realization of ‘nirvana’ for even if something near nirvana is obtained, that realization is at most temporal; the individual will experience pain and pleasure without end. (If one is a realist, this could be thought of as a form of nirvana: instead of shutting oneself down to reality one may open up to all pain and all pleasure. This could be thought to be fatalist but is not essentially so for, of necessity, design and chaos coexist; and, additionally, although there are choices, there is no choice but to live in pleasure and pain, in good and evil, in order and chaos, with designs and without aim.) Every object including the entire ‘present universe’ is capable of annihilation. There are consequences for metaphysics, mind and the nature of substance: since the void is equivalent to the universe, it provides a foundation, actual and conceptual, for all being which may be seen to ‘spring from’ the void and which, conceptually, is seen to be founded in the void without need for further regress… The reader may wonder why I have been discussing the literal form of ideas that (some) sophisticated thinkers hold to be essentially figurative in their content. Why? (1) There can be no implied meaning if there is no literal content, i.e., if any apparent content is void due to contradiction; therefore, literal form is prerequisite to understanding the ‘articles of faith’ and, so, of myth and religion. I.e., faith or significance is not possible in what is absurd. (2) As illustrations of the power of the logic. (3) As basis for significant conclusions when the logic is combined with specific considerations

More particular consequences show that it is possible to provide a uniform foundation for the concepts of classical metaphysics including form and object and for logic and cosmology as part of metaphysics. Similarly, regarding substance which is thought to be the form of being that constitutes all being: there is no substance or explanatory need for substance and, therefore, neither mind nor matter as-we-usually-understand-them is fundamental (it will be seen in the essays that mind and matter are, at the usual level of discussion, different aspects of the objects of the world; however, the developments will require a deepening of this formulation which requires extensions of the concepts of mind and matter to the root of being.) The partial similarities between the theory of ‘becoming from the void’ and modern quantum theory shows the possibility of a foundation of quantum theory and the quantum vacuum in the void (according to the arguments, the void must be infinitely ‘rich’ in its potential.) In the becoming from the void there is the potential for simultaneous foundation for space-time-object that shows space and time to be an occasional patchwork, without absolute nature or fixed measure, and even when measurable to at least occasionally have a minimum dimension, below which there is no actual (object-ive) extension or duration; the logic also shows that space and time are not intrinsic to being but require being of adequate but not great complexity and that even when there may be said to be space and time, the actual reference is to space and time as a category of (human) intuition that makes reference to underlying though not universal properties of objects such as extension and duration. Although formal space and time build upon and advance the intuition, they, too, cannot have an a priori absolute or uniform or universal character

Now consider the idea of creation: if a creator is distinct from what is created, the universe as all being can (logically) have no creator. Alternatively and equivalently, the void is the ‘creator’ of all things. However, one part of the universe may create another part. There are clear implications here for the articles of religious faith. It can be seen that except for the void, there is no god of the universe; but there can be a god or gods of a phase of being; however, the fundamental question is, then, one of the nature rather than the existence of god. There is both support and negation of faiths regarding god. Further, it is a consequence of the theory of the void that ‘man is risen from the dead in countless cosmological systems.’ However, this gives no support the actual rising from the dead about two thousand years ago on this earth but does give absolute support to the actual and logical possibility of that occurrence. Note the following additional consequence from the logic of the void and the universe as all being: actuality is equivalent to possibility; and what is possible obtains necessarily; i.e., the meanings of ‘actuality,’ ‘possibility’ and  ‘necessity’ as significant and distinct hold only in a picture in which this world is conceived to be limited in relation to its actual extension and could have been otherwise or, alternatively there could be many possible worlds. In fact, from the logic of the void, there is precisely one world, one universe. Some conclusions regarding ‘modal logic’ and ‘indexicals’ are drawn in the essays… continue