Journey in Being
COPYRIGHT © ANIL MITRA, PHD, May 30, 2013
Created May 28, 2012
Sources—personal and external—are at the Journey in Being
sources present the material in detail
My life. In the 1980’s I began to experience this quest as a journey.
Journey in history. Individual life and human endeavor have often been experienced and seen as a journey.
Worldview. I proved a worldview (1996-2003)—individual-universal identity is ultimate and while in limited form they merge in endless process of unlimited variety.
History of ideas. Understanding the Universe is an ancient ideal.
A problem. Understanding has often been approached via projection—to universe as matter, mind, process, word, and so on which are narrow and distorting.
Imperative to neutrality. It is powerful to approach such a quest in neutral terms.
Being is and may be used as neutral.
Being in human thought. The idea is ancient yet thinkers from Plato to Heidegger reintroduced projection. For power, judicious projection is essential.
Resolution. Here projection is within—not on—Being.
Is there a human endeavor? Neutrality suggests seeing the human trajectory as a just so story and as endeavor—the immediate merging with the ultimate.
The endeavor has two standard forms.
The secular focuses on the ‘tangible’ world and its cosmology is drawn from science.
Secular views have regions of validity when well thought out and based in experience.
When the secular insists it is complete it is distorted for it then says there is nothing outside it—it is projection that is neither necessary nor probable. It is not necessary because it’s a projection of the finite on an unlimited realm of the possible; it is not probable because significant probability follows only on assumption of undiscovered niches or realms of phenomena (the outside is not only in space and time but ‘inside’—in phenomenal incompleteness). The history of the secular (logic, mathematics, science, technology) reveals a sequence positions thought to be final but that are overturned with discovery of new realms of phenomena.
The trans-secular emphasizes a world ‘beyond’.
Distortions of the trans-secular. There is no intrinsic distortion in the notion of the trans-secular. However, most religious trans-secular views are ‘mythic’ lacking in ‘external realism’ but with significance for an ‘inner’ cosmos. Most reasoned metaphysical trans-secular views in the history of thought are reasoned projections.
The combined distortions of the secular and the trans-secular tend to result in retreat to entrenched oppositions. Reality, however, does not recognize the divide.
We prove a universal metaphysics—the Universe has no limits.
The main consequence—individual and universal being (and identity) merge in unending process of limitless variety and summit.
This appears to contradict ‘Normal’ experience. However, it does not—see discussion of the ‘outside’ above.
Emerging from the Normal—the current view of any time—is given but requires endeavor.
An example—the history of science and technology.
The secular and trans-secular have a place within universal process.
The essential problem is how to enter into this endeavor and not whether it is possible.
The significance is immense for:
Knowledge as a whole, its nature and envelope;
Philosophy re-rooted beyond Normal; but the Normal nested in the ultimate;
The ultimate as a frame for all Being and the metaphysics as a frame for knowledge, representational and other—applied metaphysics;
Metaphysics, cosmology, human being, and ethics—re-rooted in the ultimate;
Logic reconceived—the necessary and sufficient requirement for concepts to have objects—container for ultimate knowledge and equal to metaphysics since the universe is ultimate;
Mathematics—all valid mathematical structures realized and vice-versa;
Objects—abstract objects are conceptual, concrete are perceptual but this difference is not essential… and in the ultimate all objects within logic are realized;
Religion—the spiritual search ultimate and validated, symbolic meaning has potential validation subject to significance; and
Science—theory and data are fact in valid domain, science of future for limited forms requires immersion and participation which is ‘allowed’.
Being is that which exists.
The power of Being begins to emerge—we cannot similarly say ‘there is matter’ for matter is not even definite.
Therefore while we could do so we will not consider the ultimate neutrality ‘there is or there is not Being’ (which might be interesting but will be seen to be equivalent to ‘there is Being’).
‘Is’ is used in a sense that transcends difference, for example space and time.
What we know of Being is in experience and coded in what is valid in fact and reason (‘Realism’ or ‘Logic’).
Except this, metaphysical possibility is absolutely wide open.
The power of Being continues to emerge for it allows the greatest realm of possibility (and therefore fact and reason, i.e. ‘logic’ which therefore, on this new definition, includes science as fact and logic in its traditional sense)
How wide open? At this point in our reflection it is not pinned down. However we can assert—
Probabilistically—and this merely reflects ignorance—the wide openness is immense but not absolute except if the region of the absolute is infinitely greater than that of the limited. Particularly, the main consequence above is probable.
Another plausibility argument for absolute openness—minimalism (Ockham’s Razor) applied to ‘That which does not exist’ or, to avoid paradox, ‘What can be rationally conceived but is not realized’.
Logically, from ‘there is Being’ it is allowed that aspects of Being may be created, by other aspects such as cosmological systems, intelligent beings…
Probabilistically—from our knowledge of process—the achievement of the limitless for the limited is based in Normal process such as trial variation and after the fact empirical-reasoned selection; in its ground form it allows no meaning of perfect rationality, allows no purely deterministic or causal approach, has no teleology.
The Universe is conceived as all Being.
Here the power of Being continues to emerge. The following may be said of the Universe as all Being but not of the Universe as substance—
The Universe has and can have no creator. There is no God-the-creator-of-the-Universe.
There is exactly one Universe.
At this time, this line of thought is not further developed here.
Principle of Realism. The Universe has no limits.
At this time details of proof, consequences, meaning, and significance are minimal.
Proof. Laws of nature are only of manifest Being. As complement of the Universe, the non-manifest has Being. There is no Law of the non-manifest. Therefore there are no limits for a limit is a Law.
Consequences. Metaphysical and cosmological actuality are absolutely wide open (what was probable is now seen as necessary). In other words the state of the Universe is limited only by Realism (or Logic). The main consequence above is fact.
‘Meaning’. The statement of limitlessness and its consequences constitute the meaning of the
Significance. As above—and thus its significance is both ‘secular’ and ‘trans-secular’. Further, while it is the limit of the secular, it is the greatest realistic and truthful trans-secular.
For example it (a) It does not guarantee elimination of suffering (there can be no such guarantee) but it provides truthful meaning to suffering and shows it to be in balance with enjoyment. (b) It is the equal or greater than all trans-secular vision while showing in endless vision a greater actual variety. Thus its truth is not the pessimist but nihilist vision sometimes associated with positivism.
Issues of potential contradiction of fact (experience including science) and reason have been addressed above.
Modern doubts regarding metaphysics are implicit in the foregoing and treated at http://www.horizons-2000.org.
Essential doubt. The main and essential remaining doubt is essentially assumption of existence of the non-manifest—that is, of the Void.
It is important that this entails no absurdity or contradiction and is supported by probabilistic and plausible arguments. Here is another—the existence of the Void is equivalent to its non-existence.
However, this does not eliminate doubt—rationally and on account of the significance of the outcome and consequences.
Proof and significance (value) of a worldview or result are imperative to action based in the view.
What is the imperative in case of residual doubt?
The situation is not new. Our most rational but significant endeavors are not free of all doubt. That they are significant is a combination of value and at least relative freedom from paradox.
The universal metaphysics reveals ultimates in value and its freedom from paradox is ultimate for this freedom is built into its process.
The greatest imperative in the present case of doubt is therefore giving energy in appropriate measures to the present and to the ultimate (which distinction is, in any case, an artifact of our form and not of Being).
For limited form realization is given as a journey that is limitless in variety, extension (space), duration, summit, elevation, and duration.
Death is real but not absolute. It is gateway to the ultimate, and horizon for commitments in this life which provide direction to the ultimate.
Individual—is agent and place of realization. Community—group—nurtures the individual; individual fosters community.
Civilization and realization. Human civilization is the web of human community and culture across ‘time and continents’. Universal Civilization is the matrix of civilizations across the universe.
Vehicles of realization—individual and civilization are vehicles of realization
Disciplines. Civilization and culture provide disciplines—knowledge and action—of process and realization; culture itself is a discipline. These are in-process, imperfect but guiding.
Realization—combines discipline, reason, and in experiment. At the front, ultimate reason is ‘take the next step’.
Vehicles—individual and community or civilization.
Means—as agents, our means are ideas and action.
Modes—of realization are intrinsic, of Being—‘Yogas’ and other means of connection; and instrumental—sciences and technology.
Places—primitive ground or nature; fabric and support or civilization and community—home and world; and inner or psyche. These are of course cultural representations and mediate powers on the way to the ultimate; that they are cultural does not void them of value…
Mechanics—the essential mechanics is the most probable above—change by any means and capture in memory, reason, artifact, culture, and ‘everyday’ living and experience (and repetition).
Disciplines—the disciplines reflect the mechanics—catalytic change, e.g. shamanic vision which typifies psychic and physical occurrence by a variety of means such as exposure, under-exposure, stress, intense activity, drugs… and the ways which are systematic approaches to induction of stable change in person.
Catalysts and ways—placeholder for systematic study, import, experiment, and record of learning.
Realization begins only in the present—in the individual’s experience and world which includes their (and other) cultures. These are the individual’s resources.
An assessment of my process so far…
Ideas—the ideas, particularly the universal metaphysics and frame for all knowledge and action; analysis and synthesis of Being as way—which is implicitly and explicitly reflexive.
Place—nature and being-in nature as inspiration for and catalytic to psychic re-cognition and ideas; home as place of working out and later of in-spire-ration; psyche and its training as resource; community—others, criticism, literature, Internet as resource.
Yoga—understood as connection—practice in chaos (centering), practice in focus (meditation), ideation as yoga; immersion and transformation in one-one and small groups—my life (limited success), in institutional setting (employment and intervention in a psychiatric hospital).
Ideas—Logic, pure and applied metaphysics, mechanics.
Transformation—use of ‘mechanics’, ‘ways’, ‘catalysts’ in my transformation… Select and experiment with catalysts and ways…
Place—nature as place, inspiration; and as realization-‘Beyul’.
Meditation—focus in practice and action; death as gateway to the ultimate and horizon for commitment pointing to the ultimate (recognize, anticipate, prepare for this horizon).
Place—all—routine and opportune: nature, home, in action and relation.
Civilization—immersion and participation: share and learn the above in society and spiritual places; a place for TransCommunity.
Artifact and Technology—study and research program and TransCommunity institution—science, technology, design, build of ‘artificial being’ (independent, ‘symbiotic’).
1. Experience is the essential place and ground of Being and knowing.
2. There is no limit to the attainment of Being and beings.
The Universe has acute, diffuse, and
non-manifest phases of Being and Identity.
4. Limitlessness is basis for an ultimate and universal metaphysics that agrees with the received disciplines where valid and reveals an unbounded region of limitless variety beyond.
5. Though implicit in its entire reach, the metaphysics reveals at once an explicit realm far beyond the realms seen in received knowledge.
6. Together, the disciplines, metaphysics and experiments in Being (break down and buildup—analysis and synthesis) are means of understanding, living in and negotiating the immediate world and apparent limits on the way to realization of universal identity.
7. I shall not be ashamed to profess and live according to these truths.