THE WAY OF BEING
A CONCEPTUAL OUTLINE

Anil Mitra © January 2017 — April 2017

Latest update — April 26, 2017

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Brief version
The brief version is for action, inspiration, sharing,
It is in-process and preliminary to the present document.

MAIN CONTENTS

Preliminary&

Immediate plan&

Foreword&

Preface&

1     The Way of Being††

Prologue&

Introduction&

Perfect worldview

The worldview incorporates argument

Argument, reason and dialogic

1.1      Ideas: The conceptual basis of The Way††

1.1.1      Being††

1.1.1.2       Experience, meaning, and argument&

1.1.1.2.4    Introduction to argument

1.1.1.2.5    Experience, meaning, and argument summary

1.1.1.3       Abstraction and concretion

1.1.1.4       Of Being††

1.1.1.5       Possibility, natural law, and logic††

1.1.1.6       Argument

1.1.1.6.1    Tautology, deduction and argument

1.1.2      Metaphysics††

1.1.2.2       The fundamental principle of metaphysics: existence of the void and proof of the principle††

1.1.2.4       Existential stance, optimality, and consistency of the principle

1.1.2.7       The universal metaphysics††

1.1.2.9       Summary of the universal metaphysics with discussion of philosophy and argument&

1.1.2.9.3    Argument in light of the universal metaphysics

1.1.3      Categories of Being&

1.1.3.3       Metaphysical

1.1.3.3.5    Knowledge

1.1.3.3.5.1    Epistemology

1.1.3.3.5.1.4    Argument and the a priori

1.1.4      Cosmology††

1.1.4.1       What is cosmology?††

1.1.4.3       Aim and principles&

1.1.4.3.2    Principles and argument

1.1.4.4       General cosmology††

1.1.4.5       Modes of Being&

1.1.4.7       Identity, relation, and process; quality; being, space, and time&

1.1.4.9       Cosmology (and origins) of form&

1.1.5      Agency&

1.1.5.5       Practical agency††

1.2      Becoming: The Way of Being††

1.2.1      The Aim of Being††

1.2.1.1       The Aim of Being††

1.2.1.2       The Aim of Being and Ethics&

1.2.2      The Way of Being††

1.2.2.1       Attitude††

1.2.2.2       Ways, catalysts, and paths††

1.2.3      Templates for Being and practice††

1.2.3.1       Everyday process template††

1.2.3.2       Universal process template for ideas, action, and dimension††

1.2.4      The path

1.2.4.1       So far

1.2.4.2       Future

Epilogue&

2     Resources&

2.2      Developing the way&

2.2.3      Personal sources and documents

2.2.3.1       General sources

2.2.3.1.1    Main

2.2.3.1.1.2    Argument

 

DETAILED TABLE OF CONTENTS

Preliminary&

Immediate plan&

Foreword&

Preface&

About the book

A short account of contents

Purpose of the book

Flow

Outline

Reading the book

General

More on meaning

Newness of the material

Using the book

Ideas and concepts

Action and realization

Reference

Frequently asked questions&

Suggested background

General

Specific

My sources

The real

Secondary

Originality

Dedication

Formatting and symbols&

Section numbers

Numbered assertions

Small capitals

Cross reference

Links

Abbreviations

Symbols

Very temporary symbols

1     The Way of Being††

Prologue&

Introduction&

History of The Way

World

The Way

Emergence of the worldview and aim

Aims of The Way

Aims

Realization

Reasons

An essential human question&

The ultimate in the immediate world and the universe&

Means

Overview

Ideas

Action

Tradition and its limits

Worldviews and paradigms

Primal, secular, and supra-secular views

Tradition, culture, and metaphysics

Perfect worldview

The real

A perfect worldview

Practice and its fundamental principles

1.1      Ideas: The conceptual basis of The Way††

1.1.1      Being††

1.1.1.1       Motivation for the choice of Being and related concepts&

1.1.2      Metaphysics††

1.1.2.1       Metaphysics and philosophy&

1.1.2.3       Alternate proofs—rational, heuristic, and existential

1.1.2.5       On the nature of the void&

1.1.2.6       Perspectives on the fundamental principle&

1.1.2.8       Related systems and criticisms&

1.1.3      Categories of Being&

1.1.3.1       Preliminary discussion of metaphysics and the categories of Being

1.1.3.2       Categories and their significance

1.1.3.4       Cosmological

1.1.3.5       Modes of Being

1.1.3.6       Origins of Being

1.1.3.7       Identity, quality, space, and time

1.1.3.8       Levels of Being

1.1.3.9       Further cosmological categories

1.1.3.10     The Way

1.1.4      Cosmology††

1.1.4.2       Outline for cosmology&

1.1.4.6       Origins of Being&

1.1.4.8       Levels of Being&

1.1.4.10     Physical cosmology and its origins&

1.1.4.11     System of human knowledge&

1.1.4.12     Summary: Cosmology&

1.1.5      Agency&

1.1.5.1       Introduction

1.1.5.2       Psyche and function

1.1.5.3       Personality and change

1.1.5.4       Identity, dynamics, and agency

1.2      Becoming: The Way of Being††

1.2.1      The Aim of Being††

1.2.1.3       Summary: The Aim of Being&

1.2.2      The Way of Being††

1.2.2.3       The Way of Being††

1.2.3      Templates for Being and practice††

1.2.4      The path

Epilogue&

Glossary&

Index

2     Resources&

2.1      Living the way&

2.1.1      Guides††

2.1.1.1       Everyday template

2.1.1.2       Universal template

2.1.2      Online

2.1.2.1       Website and essays

2.1.2.2       Blog and FAQ topics

2.1.2.3       Digital modeling of the early universe

2.1.3      Sources

2.1.3.1       Influences

2.1.3.2       Literature

2.1.3.3       Online

2.1.3.4       How to search

2.1.4      Universal metaphysics as resource††

2.1.4.1       Meaning and its power

2.1.4.2       The nature of metaphysics and ontology

2.1.4.3       An ultimate metaphysics for an ultimate universe

2.1.4.4       The problems of metaphysics, cosmology, and agency

2.1.4.5       The metaphysics as an instrument of the highest realization

2.1.5      Plan*

2.1.5.1       Approach

2.1.5.2       Immediate

2.1.5.3       Do primarily while realizing

2.1.5.4       Do secondarily while realizing

2.1.5.5       Write versions

2.2      Developing the way&

2.2.1      Site…

2.2.1.1       Way of Being Website

2.2.1.2       Blog and FAQ topics

2.2.2      Topics for development

2.2.2.1       Essential, immediate

2.2.2.2       General

2.2.3      Personal sources and documents

2.2.3.2       Archive

2.2.3.3       Resource

2.2.4      System of human knowledge

2.2.4.1       Sources

2.2.4.2       The system

The author&

 

THE WAY OF BEING

 

Preliminary&

The foreword, preface, formatting and symbols sections are preliminary material.

When editing and writing are complete, this heading will be eliminated and all its sub-headings promoted by one level or eliminated.

Immediate plan&

§        Rewrite, place numbered essentials (¿as prologue-narrative-epilogue?) // to modifying the minimal outline. And:

§        Argument will be a main thread and binding theme. Note (1) argument begins here-now, small, in the middle (2) there is no absolute a priori and not wanting to be perfect in the beginning empowers this. 4/15/2017: there are eleven sections with ‘argument’ in the title.

Foreword&

Either

1.     By a well known writer in the field who vouches for the author and the content.*

2.     Other advertisement—contribution, significance to general and specialist readers, author’s credentials and experience in the content and background matters.*

Preface&

The preface and the introduction are about the book and its contents, respectively. The Way of Being is abbreviated to The Way.

About the book

Since The Way is not an established discipline or practice, the preface begins with a description of contents.

A short account of contents

The Way  is a way of shared ideas, life, and action or becoming. It is a dual search in two worlds—the actual world and its image in the world of ideas. Its scope is the immediate and ultimate and it aims at the highest knowledge and realization.

The Way centers on a new worldview—the universal metaphysics or ‘the metaphysics’. The metaphysics is shown perfect in a sense to be described.

The Way has two main divisions, (1) Ideas: The conceptual basis of The Way, and (2) Becoming: The Way of Being.

The Ideas—show and describe the universal metaphysics, a picture of the universe as ultimate in terms of realized and realization. The metaphysics grew from, beyond, and to include the valid in traditional paradigms of science, metaphysics and religion. The ideas reveal that and how individuals, civilization, and Being participate in this ultimate.

Becoming or action—discover, share, and explore inner and material realization of the highest forms in the immediate world and the universe.

Purpose of the book

The purposes of the book are to:

Contribute and share

Enhance and consolidate the process

Flow

Dialogic is, roughly, doxastic in the sense of John Hick in The Fifth Dimension*

The flow has linear argument and dialogic development.

DIALOGIC includes and goes beyond cognitive argument; dialogic is immersed and includes feeling (Citta or true Being); dialogic completes argument.

Outline

The Prologue is setting for The Way as a narrative or story.&

The informal Introduction provides context and preliminaries.

The two main parts are the Ideas and The Way.

The Ideas flow from general to particular and from given to conclusion.

The Way, grounded in the ideas, has an order (i) The Aim of Being, (ii) The Way of Being and its traditions, (iii) Being and Practice, (iv) A Path.

The Epilogue brings closure to the story begun in the Prologue.&

The Resources are aids to use and development of the way.&

Reading the book

General

It has much that is new—e.g., (a) new terms and new meanings for old terms, (b) formulation and proof of the universal metaphysics and its fundamental principle, (c) the metaphysical paradigm, (d) a host of consequences for philosophy and other disciplines and practices (e) a way of realization of the ultimate.

The new terms and meanings empower the development. Awareness of the new meanings is necessary to understanding. Some terms with altered meaning are the verb to be IS, UNIVERSE, BEINGS, being, the VOID, EPOCH, NATURAL LAW, POSSIBILITY, LOGIC, LIMIT, and LIMITLESSNESS. Limitlessness is especially important. In saying that the universe is limitless we mean that every logical possibility is realized. It will turn out that this entails a reconceptualization of logic. These ideas are related but not identical to David Lewis’ many worlds metaphysics.

The individual ideas are simple—there is no complex reasoning or symbolism; the way they are put together will be found unusual; this too empowers the development.

Therefore I suggest patience in reading while the reader’s intuition catches up with the symbolism.

Readers may want to read the book once for the gist and a second time for critical analysis.

More on meaning

The meaning of terms and of meaning itself is critically necessary to any careful understanding. The following paragraph is a preliminary comment on meaning which will be taken up again, later in the narrative.

In the literature  one finds a range of meaning for, e.g., ‘reason’; and for most of the fundamental terms in this narrative. In part this is so because even if there are any, meaning and reason do not refer to simple, given objects. Even so far, there is no single precise meaning for such terms; and so it is the responsibility of a writer to explain what they mean and use that meaning consistently. Correspondingly, the responsibility of the reader is to follow the writer’s meaning. Of course, that does not mean that the reader will not be critical even if the writer is consistent for the reader may find the author’s use inadequate to his stated purpose. And it does not mean that the reader may not supplement the author’s meaning from their own thought or from tradition; but it would then not be valid to criticize the author based on the reader’s supplemental interpretation.

Newness of the material

The new paradigm may seem strange and draw various kinds of reaction. The suggestions above will help.

But new paradigms should be subject to doubt and criticism. This will result in rejection or strengthening of understanding and conviction.

For doubts, criticisms, and responses see The universal metaphysics: doubts, criticisms, and responses.

Using the book

See Living the way&.*

The essay has a summary in numbered paragraphs—not headings—that are currently collected together in the Prologue&.

Ideas and concepts

Readers with an academic or intellectual orientation will be interested in the Ideas and may wish to skim the part on Becoming.

Action and realization

Readers who wish to follow the way or to forge their own may pass quickly through the Ideas, and focus on Becoming.

Select material from the resources will be useful.

Reference

All readers may be interested in the glossary, index, and select material from the resources.

Frequently asked questions&

See Blog and FAQ topics.

Suggested background

General

Being interested in broad experience and exposure to science, logic, mathematics, the humanities, and the nature of religion and its symbols.

Specific

See the next topic.

My sources

See sources and personal sources and documents

My sources are so many, occur over such a long period, are so explicit and diffuse, that I cannot remember all or attempt to list all in a reasonable space.

The real

My sources are many—the world: mind and nature, society and culture and civilization, visions of the universe; my life, relationships and experience; and education and learning.

Secondary

Here or in the resources?*

The literature and other influences.

Originality

While I have obviously gained much from others, directly and in reading, the essence of the world view of the narrative and its consequences worked out here have some essential newness. Here and there I have perhaps had and recorded occasional original thoughts.

Some topics of possible originality are the dual universal metaphysics and epistemology and the nature of its perfection; that the ultimate is realizable provided properly understood; the concrete, the abstract, and givens; mind, consciousness and matter; thoughts on meaning and meanings of fundamental metaphysical concepts;                        the nature and possibility of metaphysics—and an ultimate realization; the categories; cosmology and origins; civilization and its destiny; identity, relation, space, and time; significance; causation and determinism—and free will; identity dynamics and agency; and the nature, some essentials, and elements of practice and action.

Dedication

The essay is dedicated to freedom in IMAGINATION, reason and action toward to immediate and ultimate realization for individuals and the world.

Formatting and symbols&

Section numbers

In the main text, section numbers are an orientation aid. The formats for headings are

1    MAIN HEADING

1.1 LEVEL II HEADING

1.1.1 Level III Heading

1.1.1.1 Level IV Heading

…and so on.

Numbered assertions

These main assertions constitute a summary of the essentials of The Way.

Small capitals

SMALL CAPITALS mark DEFINITIONS.

Cross reference

Page references are as follows: p. 19.

Links

Web versions have external and internal hyperlinks.

Abbreviations

The Way—The Way of Being

The metaphysics—The universal metaphysics

FP, The fundamental principle—The fundamental principle of metaphysics

Cap.—Capitalized

Symbols

Double dagger††—essential content or heading… sub-headings are essential unless marked otherwise

Dagger—essential content or heading… sub-headings are important unless marked otherwise)

Ampersand&—optional relative to the overriding aim of The Way

SUPERSCRIPTR—statement intentionally repeated.

SUPERSCRIPTFP—statement of result dependent on the fundamental principle of metaphysics before establishment of the principle; for convenience; care is taken to avoid circularity

SUPERSCRIPTM—statement of result dependent on monism establishment of circumstances under which monism is valid; for convenience; care is taken to avoid circularity

Very temporary symbols

Asterisk*—temporary heading or paragraph

Red font—same as above but important andor needing attention soon

SUPERSCRIPTW—important to work on

1         The Way of Being††

Prologue&

Here it might be an opening that establishes TWB as a story or narrative. Cross linked with preliminaries, especially history of TWB and advertisement part of the foreword in oblique story form.

A possible segue into an entire story, novel, or travelogue in mind, place, and time.

The following, which may be placed elsewhere, is the brief overview of the entire way. It collects together

1.     This essay explores the interactive HUMAN ENDEAVOR of living well in this world and SHARING of DISCOVERY and REALIZATION of the ULTIMATE. The DIMENSIONS of the endeavor emerge in the exploration.

1.1.     HUMAN BEINGS and SOCIETIES, collectively, are CIVILIZATION. Collectively, civilizations across the universe are UNIVERSAL CIVILIZATION or Civilization (capitalized).; but we use ‘civilization’ where confusion would not occur. In humans and civilizations, EFFECTIVE MECHANISM acquires SELF-ACTUALIZATION whose means include ideas and action.

1.2.     Common, pervasive, and typically LIMITED cultural paradigms are PRIMAL, SECULAR, and SUPRASECULAR, In their standard forms these are limited. A common, tacit, and limited secular default is that SCIENCE-SO-FAR defines the UNIVERSE. Where the suprasecular is DOGMATIC or MERELY SPECULATIVE it too is limited. Typical culture is limited by metaphysical naïvety.

1.3.     PARADIGMS or worldviews, often informal, are views and ways of being in the universe. It is useful, and a philosophical activity, to complement the informal with explicit views. This essay seeks and develops an ultimate paradigm—a UNIVERSAL METAPHYSICS (also: ‘the metaphysics’); we expect such a paradigm to be local in its detail but unique in its framework. Ideals for a paradigm are: FOUNDATION—givens and principles of thought should be self-evident and part of the paradigm; and COMPLETENESS—as far as possible, reasonable, and rational. Balance between completeness and openness may free us to see and focus on what may be essential.

1.4.     The metaphysics is supremely empowering. This was an original MOTIVE for THE WAY.

2.     EXPERIENCE as awareness, consciousness and so on is given and REAL and in that sense we are in REALITY and cannot not be. In entertaining the contrary (solipsism) we find that there is a REAL WORLD or EXTERNAL WORLD, distinct from experience and which is the OBJECT of experience.

2.1.     With experience as concept and the real world which contains experience is object. Thus experience is concept and object—in the sense that concepts are aspects of experience but we also have experience of experience.

3.     REFERENTIAL MEANING is a simple, complex, or compound SIGN associated with a REFERENTIAL CONCEPT and its intended actual and potential OBJECTS.

3.1.     The sign and the concept constitute a SYMBOL.

3.2.     Signs cannot have reference but symbols can. Thus symbols partake of the concept side of meaning or, in common terms, have meaning.

3.3.     The form of a compound sign, e.g. a compound word or a sentence, contributes to its meaning.

4.     CONCEPTS come in varying degrees of ABSTRACTION, i.e. the omission of certain features of an object. This reveals an abstract-concrete continuum.

4.1.     The abstract concept may define an abstract object related to the real and the correspondence may be PURE or PRAGMATIC.

4.2.     When, by abstraction, the correspondence is perfect we call the concept-object ABSTRACT; otherwise it is CONCRETE. Thus the abstract is not non-concrete and the concrete is not generally non-abstract; the first distinction between the abstract and the concrete is a matter of emphasis—perception vs. free conception—and convention

4.3.     All objects, abstract and concrete, reside in the one universe and if certain original but relatively concrete features are absent, e.g. if an object is timeless, it is because those features are is omitted in the abstraction or because the domain in which the object resides lacks those features.

4.4.     Because of the practical difficulty in locating abstract objects we often study them via SYMBOLIC MEANS.

5.     SAMENESS and DIFFERENCE are GIVEN PRIMITIVES.

6.     The UNIVERSE is what there is over all sameness and difference.

6.1.     ‘The universe IS’ means the universe is defined as. ‘There IS’ is short for ‘there is somewhere in sameness and difference’ which means EXISTS. This defines two uses of ‘IS’. In another use the word ‘is’ means ‘is equal to’.

6.2.     Nothing is OUTSIDE the universe; the universe is not created—the category of CREATION does not apply to it; the universe has no ORIGIN.

6.3.     A BEING is the universe or part of it.

7.     UNIVERSAL BEING or Being (capitalized) is what is common to all beings.

7.1.     It is correct that beings have Being but not that beings are Being; except in abstraction, Being is not a being. ‘Being’ signifies only existence and is neutral to place, time, quality, gender, number and so on. We see later that Being is neutral even to the MANIFEST vs. NON-MANIFEST distinction; thus Being brings an ALGEBRAIC quality to metaphysics.

7.2.     POTENTIAL or POTENTIAL BEING is the SEED of what may come to have Being. A seed may typically have Being but it may also be null. To have manifest being is for the thing’s being to be obvious and without doubt. Nonbeing refers to a being in to a phase, some ‘where’ in sameness or difference, of non existence or non manifestation but which may perhaps exist or manifest in another phase.

8.     The existence or Being of the universe, beings, and Being follows simply from their MEANINGS. I.e., if the meanings are understood, that they exist or are beings is TAUTOLOGICAL (though existence exists seems redundant to the point of absurdity it helps clarify the meaning of existence).

9.     The VOID is defined as the NULL BEING (NULL PART, absence, emptiness, NOTHINGNESS). The existence of the void is established later.

10.      POWER, the ability to have an EFFECT or be AFFECTED is the MEASURE of being. Affect and effect are generalized CAUSE. EXPERIENCE, KNOWING and ACTING are kinds of power.

10.1.       Concepts defined in terms of part and relation—CATEGORIES OF PARTS, ORIGINS, CAUSE, EFFECT (see power, above), EXPLANATION, NO FIRST CAUSE (i.e. no distinguishing and deterministic first cause).

11.      A STATE of affairs of a being, B, that obtains is ACTUAL (B-ACTUAL). A conceived state for the being that does not violate its CONSTITUTION or BEINGHOOD is POSSIBLE or, more precisely, B-POSSIBLE. A state that violates B’s constitution is IMPOSSIBLE or B-IMPOSSIBLE. A state that always obtains is NECESSARY or B-NECESSARY.

11.1.       An ACTUAL state of a being (B) is possible for the being (B-POSSIBLE).

11.2.       For a being, the possible includes but is not necessarily identical to the actual.

11.3.       REAL POSSIBILITY is possibility for some being.

11.4.       For the universe, the actual is identical to the possible.

11.5.       Real possibility, UNIVERSAL POSSIBILITY, and UNIVERSAL ACTUALITY are identical to each other and to the GREATEST POSSIBILITY.

11.6.       For a cosmos, NATURAL POSSIBILITY is defined by its constitution. The PHYSICAL and BIOLOGICAL are kinds of natural possibility

11.7.       The greatest possible universe is defined by logic.

11.8.       A necessary FACT is one that must be true.

11.9.       From the definition of ‘universe’ as ‘all being’ there is a universe is a NECESSARY TRUTH, if tautological.

11.10.     NON-SENTIENT and SENTIENT POSSIBILITY (as not just what sentience can think or be but also what it can create), and the possibly limited case of sentience and biology that is HUMAN POSSIBILITY.

11.11.     For possibilities, the logical Ê universal º real Ê natural Ê physical (regarding the relationships among the various kinds of possibility, let = mean is the same as, É mean includes but is not the same as, Ê mean either includes or is the same as, and ÉÉ mean is much greater or larger than. The meanings of Ì, Í, and ÌÌ are defined similarly).

11.12.     For possibilities, we will find that logical = universal º real ÉÉ natural and cosmological (our cosmos); that any non sentient epoch ÌÌ some sentient epoch; and that with suitable interpretation logical = universal = sentient = human. And therefore the great idealist cosmologies of Atman = Brahman set out later.

12.      Our standard paradigms—e.g., of reason, science, and religion make many metaphysical assumptions which can be clarified and improved in terms of a explicit metaphysics.

12.1.       Ultimate questions cannot be clearly answered except in terms of an explicit paradigm or METAPHYSICS.

12.2.       The metaphysics of this essay will be demonstrated and is ULTIMATE in capturing the EXTENT (to be defined and clarified) of the universe and in showing the universe to be ultimate—i.e., to have no conceptual LIMITS except those of LOGIC (to be defined).

12.3.       This, the proposition that the universe has no conceptual limits, will be called the FUNDAMENTAL PRINCIPLE OF METAPHYSICS (abbreviated FUNDAMENTAL PRINCIPLE or FP) and the resulting metaphysics will be called the UNIVERSAL METAPHYSICS.

13.      The VOID is the absence of BEING; it exists alongside every being; it contains no LAW (henceforth un-capitalized). If from the void the greatest possible universe does not emerge, that would be a law.

13.1.       Therefore the universe is the greatest possible. This is the FUNDAMENTAL PRINCIPLE OF METAPHYSICS (FP) or fundamental principle.

13.2.       The universe has IDENTITY and FORM, to which we belong. This identity and form are EFFECTIVELY SENTIENT, and cycle with limitless extent, duration, variety, peaks and dissolution. The intervals from peak to dissolution to peak (birth to death to birth) are similarly without limit. LIMITLESSNESS implies REBIRTH and CONTINUITY OF IDENTITY—so implicit identity of individuals and universe in the cycle of DEATH and BIRTH and HIGHER BEING, and from one to another are expressions of a single ultimate sentience or consciousness whose form is the limitless universe. How can we know this in this life if not empirically? RATIONALLY—and the beginning is that we, human beings, can ask the questions of ultimacy and continuity.

13.3.       The greatest aim and meaning—ethical and aesthetic—is shared discovery and realization of the highest in the immediate and ultimate. The universe is absolutely indeterministic and therefore no form is unrealized. Knowledge of adaptation in nature (our cosmos) suggests that the most efficient realization of identity (awareness) and form (matter like) begins with variation and adaptation (selection). Once intelligence emerges it APPROPRIATES EVOLUTION, incrementally, in small and occasional large steps, realizes beings greater than any given non-sentient.

14.      These consequences are part of a universal metaphysics that is ULTIMATE in capturing an abstract of the universe and in showing the universe ultimate.

14.1.       The fundamental principle and so the universal metaphysics are CONSISTENT with all valid experience, science and fact, and reason. Therefore if we doubt the metaphysics we may adopt it as part of an ATTITUDE that is most efficiently productive of the greatest outcome.

14.2.       This shows that it is likely that our science and local practice can never capture the entire universe with perfect precision but that it can capture a cosmos with some pragmatic success—i.e. it gives us power to negotiate reality of identity and form. Though we may hope for improved precision, perfection is impossible and undesirable in terms of local negotiation and ultimate realization; it is a perfect instrument in ultimate realization. This combination of metaphysics that is pure (perfect in precision) and pragmatic knowledge (perfect as instrument) is now named PERFECT UNIVERSAL METAPHYSICS, abbreviated universal metaphysics, and is associate with a PERFECT DUAL PURE-PRAGMATIC EPISTEMOLOGY—perfect for realization of the ultimate.

15.      There is a WAY OF REALIZATION based in knowledge (the universal metaphysics) and practice a practical psychology or system of practical agency. These include traditional ways and catalysts of transformation and experiment, experience, reflection (imagination and reason), learning, and increment.

15.1.       A PROGRAM FOR REALIZATION is given in templates for daily and universal practice.

16.      PHILOSOPHY is defined by (i) CONTENT—the boundary of philosophy is the boundary of experience and so includes the world—it is the most general study of experience and the world—but not to the exclusion of mapping and seeking experience or to the exclusion of learning from specific disciplines and practices; but note that since the world is everything it includes knowledge-realization and method, (ii) METHOD—it emphasizes analysis of experience, especially via concepts and language; which naturally, under content, must include analysis of language etc and of the disciplines—philosophy must be the ultimate in REFLEXIVITY which is the interactive analysis of contents and methods at the most general level, and (iii) we note the significance of HISTORICITY and PRACTICE, e.g. academic, as influences but do not regard them as necessarily defining. Thus the traditional branches of METAPHYSICS, EPISTEMOLOGY, philosophical LOGIC or method, and AXIOLOGY (study of value, especially aesthetics and ethics) is a useful division. On the other had prescriptions such as philosophy is not the study of the world or philosophy is an activity, not a theory—in the sense of coherent body of results are suggestive of a view of philosophy but not defining.

17.      IDENTITY is sense of sameness of object including person or self.

17.1.       Difference (a) with identity marks TIME, (b) without identity marks SPACE (so suggesting that times and spaces are the only extensive coordinates of the world), (c) further differences mark INTRINSIC and relational or SECONDARY properties of beings—while they have being.

17.2.       The universe is Being over all space-time, any other modes of difference, and their absence.

17.3.       EXPERIENCE, which includes the sense referred to above, is subjective awareness in all its forms.

17.3.1.    The difference between world as solipsistic experience and real world which includes beings-with-experience is one of naming; we prefer that latter as simpler and as effective.

17.3.2.    As an aside, that we might be simulated beings does not mean that we are not real beings. But we can be seen as simulations created by the void; and our computer simulations are poor copies of human level beings.

17.4.       EXPERIENCE is defining of MIND.

17.5.       MATTER is the external form of what is perceived.

17.6.       Only in a cosmos can matter be thought of as SUBSTANCE whose relations are mind.

17.7.       Herein lie resolutions of the issues of mind, CONSCIOUSNESS, and matter.

17.8.       In the universe there may be MANY MODES of time, of space, of mind, and of matter. These different modes can and do exist in isolation; in a cosmos there is a limited number of modes that result from stability; but where there are many they may interact; and where there are only one kind they may and will interact with others, on another occasion. There may be matter without mind. But where there is mind, its form is always matter. Mind is an inner aspect of material form in its relations. It is probably better to use the terms first and second order being rather than matter and mind.

18.      The dimensions of Practical agency will be the dimensions of agency and identity—NATURE, SOCIETY AND CIVILIZATION, PSYCHE, and THE UNIVERSAL.

18.1.       It will recognize the INTRINSIC (INNER) and the INSTRUMENTAL (OUTER).

18.1.1.    The intrinsic so far is near complete.

18.1.2.    The instrumental includes the use of the world—of the EXTERNAL UNIVERSE including PSYCHE AS AN OBJECT, and of SCIENCE AND TECHNOLOGY for support and construction of HIGHER BEING and its forms.

19.      While the traditional systems have power, realization of the ultimate is also always in the moment and experimental.

 

OUTLINE

 

Introduction&

The Introduction first leads readers into The Way of Being. It then provides useful preliminary material.

History of The Way

World

History of ways

The Way

Development of the ideas of the narrative.

Action and learning—living out the ideas.

Emergence of the worldview and aim

Search for understanding—culture and world

Material and ideal paradigms—from use to inadequacy

Ideas and action

What is the greatest thing I can do? The immediate and the ultimate

What is the greatest possible universe?

This is the greatest possible universe—limited and limitless paradigms.

Aims of The Way

Aims

1.     Shared discovery and realization of highest or ultimate Being in this world and the universe.

2.     To see this as (a) an eternal ultimate and (b) as ever incomplete process with peaks and dissolutions rather than a single static ultimate.

3.     To show that this is the Aim of Being.

Realization

Practice and daily life.

Everyday.

Universal.

Reasons

1.     This essay explores the interactive HUMAN ENDEAVOR of living well in this world and SHARING of DISCOVERY and REALIZATION of the ULTIMATE. The DIMENSIONS of the endeavor emerge in the exploration.

1.1.          HUMAN BEINGS and SOCIETIES, collectively, are CIVILIZATION. Collectively, civilizations across the universe are UNIVERSAL CIVILIZATION or Civilization (capitalized).; but we use ‘civilization’ where confusion would not occur. In humans and civilizations, EFFECTIVE MECHANISM acquires SELF-ACTUALIZATION whose means include ideas and action.

1.2.          Common, pervasive, and typically LIMITED cultural paradigms are PRIMAL, SECULAR, and SUPRASECULAR, In their standard forms these are limited. A common, tacit, and limited secular default is that SCIENCE-SO-FAR defines the UNIVERSE. Where the suprasecular is DOGMATIC or MERELY SPECULATIVE it too is limited. Typical culture is limited by metaphysical naïvety.

1.3.          PARADIGMS or worldviews, often informal, are views and ways of being in the universe. It is useful, and a philosophical activity, to complement the informal with explicit views. This essay seeks and develops an ultimate paradigm—a UNIVERSAL METAPHYSICS (also: ‘the metaphysics’); we expect such a paradigm to be local in its detail but unique in its framework. Ideals for a paradigm are: FOUNDATION—givens and principles of thought should be self-evident and part of the paradigm; and COMPLETENESS—as far as possible, reasonable, and rational. Balance between completeness and openness may free us to see and focus on what may be essential.

1.4.          The metaphysics is supremely empowering. This was an original MOTIVE for THE WAY.

An essential human question&

What shall we do?
Relation to Kant’s three questions

In his Critique of Pure Reason, Immanuel Kant says the aims of philosophy are to answer What can I know? What should I do? What may I hope?

Here the three questions are subsumed under the one.

The ultimate in the immediate world and the universe&

The ultimate.

Shared discovery and realization.

BEING

AIM OF BEING, AIM OF THE WAY, SHARING (AIM OF THE MANUAL), DISCOVERY, REALIZATION,
Why Being?

UNIVERSAL REAL

IMMEDIATE, ULTIMATE

MECHANISM, TELEOLOGY

OBJECT OF THE AIM, INDIVIDUAL, CIVILIZATION
Being itself

AGENT

EXTENSION OF THE AIM (extent)—the ULTIMATE in the IMMEDIATE (and ORDINARY) and the UNIVERSE

Means

Overview

The means are ideas and action

Ideas—knowledge and reason or method… method is part of knowledge

Action—transformation, intrinsic and instrumental practice merge into action

IDEAS (DISCOVERY), ACTION (REALIZATION), ideas and action are essentially incomplete without each other

Tradition—next section—what is valid in all culture, content – process – method, over all time and continents.

Explanation

What justifies calling ideas and action the means? It is that the universe is the world and representation.

Ideas

Knowledge

KNOWLEDGE, PURE KNOWLEDGE, PRAGMATIC KNOWLEDGE, COGNITION, REASON, FEELING, EMOTION, TRADITION (what is valid from all cultures)

Reason

METHOD (part of knowledge), NEUTRALITY, COMMITMENT

TRUE KNOWLEDGE, REALISM as constant INTELLECT-EMOTION or CITTA (‘MIND-HEART’ or ‘TRUE-BEING’), PRACTICE-ACTION

Notes. The Sanskrit term citta emphasizes emotion, while manas is cognition as grasping objects. Here, I use citta as integrated cognition-emotion (essential for embedding cognition as constant and real).

Action

WAYS, PRACTICES (INTRINSIC, INSTRUMENTAL) and the issue of ULTIMATE PRACTICE

Intrinsic—Ideas or Citta (true-being), practice, their integration into daily and ultimate life. Atman-Brahman.

Instrumental—science, technology, politics, economics; instrumental support and immersive correlate of the intrinsic

Tradition and its limits

TRADITION (what is valid in the cumulative knowledge and practice of all cultures through history)

Worldviews and paradigms

WORLDVIEW, PARADIGM, CULTURAL PARADIGM, KNOWLEDGE, HUMAN KNOWLEDGE, CONTENT, METHODARGUMENT, FACT, INFERENCE (PURE and PRAGMATIC)

The pragmatic includes experience, reason, and valid TRADITION from valid in all culture and civilization over time.

What a worldview is

A word andor symbolic picture of the universe and the place of humans, civilization, and Being in it.

A metaphysics may contain a worldview.

Informal and formal worldviews

Being in the world confers a worldview

Why develop a formal worldview

Correct errors and limitations of informal and standard formal and semi-formal views.

The ultimate.

METAPHYSICAL-RATIONAL vs. RELIGIOUS-EMOTIVE and the relevance of CITTA

Religion and metaphysics are understood to include the secular

Primal, secular, and supra-secular views

PRIMALISM, MYTH, INCOMPLETE SEPARATION OF IMAGINATION AND REASON, EMPIRICAL LEARNING, CULTURAL LEARNING

SECULARISM, SCIENCE, LOGIC, MATHEMATICS, ART, HUMANITIES, SECULAR METAPHYSICS

TRANS-SECULARISM, RELIGION (OPEN, DOGMATIC, EMOTIVE, SYMBOLIC)

SUPRA-SECULARISM, LIMITS OF TRADITIONAL CRITICISM, UNIVERSAL METAPHYSICS (EXPERIENTIAL RATIONALISM)

Tradition, culture, and metaphysics

Though cultures have limits, each culture may have some absolute and some local true knowledge. This is consistent with partial cultural relativism. But adaptation guarantees some cultural truth and therefore absence of total relativism, i.e. relativism and an ideology.

Tradition is what is valid in the cumulative knowledge and practice of all cultures through history. The present is included. Both content and method are included. But because culture and mind are in the world method is a content.

Traditions and cultures of interest include the primal, secular, and transsecular or suprasecular (there need not be a split between the secular and the transsecular).

Knowledge, human knowledge in particular, includes science, religion, and metaphysics.

It is useful to say something about metaphysics. Here, the meaning will be metaphysics as understood in philosophy. But that meaning is not at all definite. Kant regarded metaphysics as the study of things in themselves or, in my words, as the study of the world as it is. I exclude what Kant called ‘special metaphysics’ and all other meanings of metaphysics (e.g. study of the occult).

Kant asked whether metaphysics is possible and his answer was that it is but it must be restricted to our experience (subject to further analysis) and not extended to all being.

But I have already alluded to the fact that experience includes the entire universe in the abstract which is perfectly known. And that the pragmatic is perfect according to its appropriate criteria in this regard (for realizing the ultimate). And that these form a perfect amalgam that is perfect for realization. Demonstration will come later.

Therefore it is justified to call metaphysics knowledge and study of the world as it is. Further the perfect worldview above will be a perfect, ultimate, unique universal metaphysics. I have already alluded to and will justify the fact that this will render methodargument as pertaining to ascertaining fact and inference from fact (with pure and pragmatic sides).

Perfect worldview

The real

The possible and the actual.

Comments on the real.

A perfect worldview

Knowledge and action are relative to a worldview; true knowledge and perfect action meaningful and real only on an ultimate worldview.

WORLDVIEW

ULTIMATE WORLDVIEW (possibility of), FRAMEWORK, ABSTRACT, PURE, LOGICAL POSSIBILITY, PERFECT REPRESENTATION or FAITHFUL REPRESENTATION

PRAGMATIC KNOWLEDGE, PERFECT IN USE

PERFECT WORLDVIEW, JOIN OF ABSTRACT AND CONCRETE

UNIVERSAL METAPHYSICS

LIMIT, LIMITLESSNESS, CONSISTENCY WITH TRADITION

The worldview incorporates argument

Reason and argument; empirical and rational evidence.

Argument, reason and dialogic

Use argument.html*

…or DIA-REASON

Dialogic cycle of ideas and of ideas and action

Text, oral process, continue as part of a dialogic: idea ® use or action ® modification ® use… this is of course more like a net than a line:

The metaphysics

Metaphysics and its possibility.

Metaphysics and epistemology. Question of priority. Mind and knowledge are in the world. This implies that epistemology can be seen as a branch of metaphysics. History has shown the importance of epistemology but the developments here will show the priority and greater importance of metaphysics.

Origins—a search for explanation.

The universal metaphysics.

Practice and its fundamental principles

1.1       Ideas: The conceptual basis of The Way††

Possible title for manual version, pocket or other—Manual of Ideas.*

Add material on the dispositions, relations, and peaks of identity (Being).*

In the shortest version the following are to have at most minimal proof.*

1.1.1    Being††

Every version should have some remark on the abstract and the concrete.*

Note the remarks on the abstract and the concrete in the preliminaries.*

The abstract and the concrete; from sameness and difference to possibility; motivation.*

This is part of metaphysics

1.1.1.1                       Motivation for the choice of Being and related concepts&

See Grounding the ideas, above.*

1.1.1.1.1                                  Why Being?

Being is existence but neutral to sameness and difference which includes kind, relation and quality, and time and space

Also see the choice of the concepts at the level of Being, below.

Being—inclusive, triviality as depth, non specificity avoids issues of kind and substance

Universe as all being—the issues of being, it is the universe, renders the question of creation of the universe meaningless…

NEUTRALITY avoids the distortions and limitations of the particular!

GENERALITY suggests related concepts at the level of Being and so empowers generation of an ULTIMATE METAPHYSICS.

1.1.1.1.2                                  The choice of these concepts

Here is a motive to the following. We can only begin with what we know. But is that not tinged with projection? Not necessarily. If we suppress detail—if we are sufficiently abstract—the contribution and any error due to mind can be reduced to nil.

The system of concepts is selected as follows:

1.     A system of pure concepts that as abstract are a perfect representation of all things—of the universe. The main concepts or the pure system are difference and sameness, universe, beings, Being, power, the void, and possibility.
At the center of this system is Being—that which exists which eliminates projection and error of the kinds or substances, e.g. mind and matter, whose errors would be that if positing a certain kind. On the other hand Being posits nothing—it is what there is open to discovery as a result of thought rather than a prescription of thought; Being introduces an algebraic approach to thought.

But we begin with the perfect primitives—difference and sameness that mark the universe. This allows perfect definitions of universe, beings (parts), the void (as the null part, complement to the whole part or universe), Being (existence which is common to all parts), power (abstract measure of Being), and possibility.

As seen, focus on Being eliminates the errors of substance—i.e. positing a kind (matter, spirit…) as existing and fundamental. Focus on difference allows for space, time, and more (even though we doubt that there are other coordinates); while simultaneous focus on sameness allows for a realm beyond difference (e.g. beyond space, time…). Focus on all (whole, universe…) removes assumptions that the empirical cosmos is the universe. Focus on the void empowers the recognition that laws apply only to manifest being. Finally, focus on possibility is focus on the outer constraint on beings and Being—no theory of Being can exceed possibility. And as we see in the next section, the true and full theory of Being must, from analysis of these concepts, go all the way up to possibility.

It is appropriate to say more on Being. Begin in the abstract (particularly, with no reference to mind). Consider the manifest (things etc.). The manifest has Being. Does the non-manifest have Being? Our common view of natural law says “no” for that would give causality etc. to nothingness. However, we will find that causality is not universal and therefore it is possible for the non-manifest to have power (something from nothing) and therefore Being—and this will be demonstrated. Therefore the non-manifest exists—it has Being. But let’s tentatively differentiate levels of existence. Then ask, does non-existence have Being (i.e. does non-existence exist)? Yes, but at the abstract level it is not necessary or appropriate to introduce such levels of existence. That is, Being is that for which the statement “non-Being has Being” is optionally to be regarded as true (i.e., it makes no difference whether we regard it as true or false). But now let us return to the concrete—that which we know. At any level of incomplete knowledge non-’Being’ (non-what is known) of course has Being. We climb a ladder and at the end of the ladder ‘Being’ approaches Being. But does ‘Being’ ever equal Being? We will find that the highest forms of Being are ‘Being’.

2.     A system of pragmatic concepts (the development is in later sections). These start with the concepts of tradition defined as what is valid in the knowledge of all cultures; and include their processes—experience and experiment, reason, science, logic. As we know these are tinged with projection. How then are they valid? We regard their validity as pragmatic—even if not perfect representations, they have adequacy with regard to negotiating the world. But we can say more. Because the pure-perfect system shows the limit of the universe as the limit of possibility and the ultimate limit, whatever pragmatic system we arrive at there is always more—more beyond the empirical cosmos; then other cosmoses; then a background transient system grounded in the void. That is, on the way to the ultimate, every pragmatic system is essentially limited with respect to representing the whole; so we cannot improve beyond the pragmatic; but we do not need to. The pragmatic is the essential and only instrument in realizing the ultimate. It is a perfect-pragmatic system.

3.     The pure and the pragmatic combine in forming a perfect system—Being in its ultimacy which cannot be exceeded. The reason it cannot be exceeded is not that we lack the power but that there is nothing in excess of it. Note also that while we have differentiated the perfect and the pragmatic, in fact the perfect is a limit of the pragmatic and, further, it illuminates the limits of the pragmatic.

1.1.1.1.3                                  The essential simplicity of the concepts

Verb-to-be, its objects (include process), its non-discrimination (abstract).

All, part, null.

Possibility, necessity.

1.1.1.2  Experience, meaning, and argument&

This section is preliminary. The section, except for the summary, may be moved to a later point—The universal metaphysics and meaning&*

Derives the essence of concept meaning from the basic concepts of experience and being. However, this is done informally because experience and being have not yet been treated and the material on meaning, though important, is here used for clarification.

Context, definite and fluid meaning.††

Meaning is crucial.

1.1.1.2.1                                  Experience and existence

Experience will be understood in the sense of awareness, consciousness, and so on. Experience as a FIELD as dual to experience as PARTICULATE

Experience is a given; it exists and in that sense it is REAL and in that sense we are IN REALITY and cannot not be; but is there a REAL WORLD or EXTERNAL WORLD, distinct from and the object of experience—and is this a matter of MODE OF DESCRIPTION or MODE OF BEING; there is a mode in which there is a real world—and another mode in which the universe is a FIELD OF BEING and perhaps also a FIELD OF EXPERIENCE (with appropriate meaning); there is a third use of ‘real’ as in THE REAL which is something like the essential and highest real

EXISTENCE (BEING), EXPERIENCE (AFFECTIVE, EFFECTIVE), MEANING

REFLEXIVE EXPERIENCEPURE (REFLECTIVE), ATTITUDE (RECEPTIVE-AFFECTIVE-DIRECTED), ACTION (ACTIVE-EFFECTIVE)

Further details about experience are in Identity, psyche and agency&.

In the introduction we are not concerned with precise meanings for Being, universe and other terms. However, a careful account of the meanings as used here will be crucial.

A careful account of the meaning of meaning will also be crucial. Here we need be concerned only with referential concept meaning.

1.1.1.2.2                                  Atomism, metaphysics, and conditions for precise meaning

Discuss atomism and explain why it does not obtain; and where precision is possible despite this—and were precision is not possible or desirable.

1.1.1.2.3                                  Referential meaning

MEANING

FREE CONCEPT, CONCEPT or GENERAL CONCEPT (includes PERCEPT)

REFERENTIAL MEANING, CONCEPT, OBJECT

REFERENTIAL CONCEPT, ASSOCIATED OBJECT, REFERENTIAL CONCEPT MEANING, EXISTENCE OF CONCEPT AND OBJECT, SUBJECT, WORLD, NULL OBJECT, CORRESPONDENCE, TRUTH

Meaning, FACT, and LOGIC; meaning and resolution of SEMANTIC PARADOX and LOGICAL PARADOX

CONCRETE-ABSTRACT OBJECT CONTINUUM, WORLD CONTAINS EVERY SUBJECT-CONCEPT-OBJECT, POSSIBLE OBJECTS ARE IN THE GREATEST POSSIBLE WORLD (in the universal metaphysics the world is the greatest possible world)

SIGN, BARE SIGN, COMPLEX SIGN, WORD, SYMBOL, WORD-CONCEPT, ASSOCIATED WORD-OBJECT, WORD MEANING (word-concept and its associated object); FAMILY, AMBIGUITY, and DIVERGENT word meaning

COMPOUND SIGN, MEANING AND SIGN FORM, GRAMMAR, LINGUISTIC REFERENTIAL MEANING

SENTENCE, SENTENCE-CONCEPT (depends in part on SENTENCE FORM including colloquial agreements), ASSOCIATED SENTENCE-OBJECT, SENTENCE MEANING (sentence-concept-object)

MEANING DETERMINER, USE, ANALYSIS OF WORLD, FIXITY OF MEANING (only in SPECIAL CONTEXTS and DICTIONARY MEANING and GRAMMATICAL MEANING), GENERAL NON FIXITY OF MEANING (no ULTIMATE DICTIONARY)

LITERAL MEANING (literalness derives from AGREEMENT on words, GRAMMAR, and INTENT;  KIND OF INTENT, e.g. but not limited to Searle’s five kinds of SPEECH ACT), SECONDARY INTENT, IMPLICIT INTENT (alters meaning)

1.1.1.2.4                                  Introduction to argument

Bare principles here; also see argument

1.1.1.2.5                                  Experience, meaning, and argument summary

Need to add points on argument?*

2.     EXPERIENCE as awareness, consciousness and so on is given and REAL and in that sense we are in REALITY and cannot not be. In entertaining the contrary (solipsism) we find that there is a REAL WORLD or EXTERNAL WORLD, distinct from experience and which is the OBJECT of experience.

2.1.          With experience as concept and the real world which contains experience is object. Thus experience is concept and object—in the sense that concepts are aspects of experience but we also have experience of experience.

3.     REFERENTIAL MEANING is a simple, complex, or compound SIGN associated with a REFERENTIAL CONCEPT and its intended actual and potential OBJECTS.

3.1.          The sign and the concept constitute a SYMBOL.

3.2.          Signs cannot have reference but symbols can. Thus symbols partake of the concept side of meaning or, in common terms, have meaning.

3.3.          The form of a compound sign, e.g. a compound word or a sentence, contributes to its meaning.

4.     CONCEPTS come in varying degrees of ABSTRACTION, i.e. the omission of certain features of an object. This reveals an abstract-concrete continuum.

4.1.          The abstract concept may define an abstract object related to the real and the correspondence may be PURE or PRAGMATIC.

4.2.          When, by abstraction, the correspondence is perfect we call the concept-object ABSTRACT; otherwise it is CONCRETE. Thus the abstract is not non-concrete and the concrete is not generally non-abstract; the first distinction between the abstract and the concrete is a matter of emphasis—perception vs. free conception—and convention

4.3.          All objects, abstract and concrete, reside in the one universe and if certain original but relatively concrete features are absent, e.g. if an object is timeless, it is because those features are is omitted in the abstraction or because the domain in which the object resides lacks those features.

4.4.          Because of the practical difficulty in locating abstract objects we often study them via SYMBOLIC MEANS.

1.1.1.3  Abstraction and concretion

This is one of two sections on the abstract and the concrete.*

Our experience of objects is seen as lying on an abstract-concrete continuum. In some cases of extreme abstraction the object is known perfectly. These correspond to the later pure abstract objects. Otherwise all objects are tinged with both abstraction and concretion.

1.1.1.3.1                                  Concepts of abstraction and concretion

The ABSTRACT, ABSTRACTION and RATIONALITY, the CONCRETE and CONCRETION, all objects lie on an ABSTRACT-CONCRETE CONTINUUM

PURE KNOWLEDGE-ACTION, PRAGMATIC KNOWLEDGE-ACTION.

1.1.1.4  Of Being††

1.1.1.4.1                                  The verb to be and some of its uses

‘Is’ has a number of uses, mainly to denote existence, equality or identity, or definition.

IS

In its main use here, ‘is’ is the object neutral verb to be, to EXIST, denoting EXISTENCE, e.g. with respect to TENSE, PLACE, NUMBER, GENDER, THING-RELATION-PROCESS

In other use, ‘is’ means ‘is equal to’, ‘identical to’, the ‘same as’…

And in another common use, ‘is’ is ‘is defined as’.

1.1.1.4.2                                  Givens††

Givens are named fundamental objects.

Change to sameness-difference? *

EXPERIENCE, SAMENESS, DIFFERENCE

How sameness and difference give rise to BLOCK and DIVERSITY views.&

1.1.1.4.3                                  Whole, part, and null

WHOLE (ALL), PART (SOME), NULL (ABSENCE)

1.1.1.4.4                                  Universe, beings, Being, the void††

EXISTENCE is what there IS.

When ‘is’ follows a term in small capitals, it means is defined as; which is distinguished from the existential IS above.

The UNIVERSE is what there is over all SAMENESS and DIFFERENCE.

Nothing is OUTSIDE the universe. The UNIVERSE is not created; the category of CREATION does not apply to the universe. The universe has no ORIGIN.

A BEING is a part of or the whole universe.

This use of ‘being’ is very general; for familiar philosophical and other uses, the present use will be qualified.

Capitalized BEING (existence) is what is common to all beings.

Except in extreme abstraction, Being is not a being; and beings have Being, not beings are Being, correctly expresses the meanings of being versus Being (however with appropriate use of the verb to be, Being is a being). The distinctions implied by existence and Being are minimal—they do not specify place, time, quality, gender, number and so on: all that they specify is existence; we see later that Being is neutral even to the MANIFEST vs. NON-MANIFEST distinction; thus Being brings an ALGEBRAIC quality to metaphysics.

POTENTIAL or POTENTIAL BEING is the SEED of what may come to have Being. A seed may typically have Being but it may also be null. To have manifest being is for the thing’s being to be obvious and without doubt. Nonbeing refers to a being in to a phase, some ‘where’ in sameness or difference, of non existence or non manifestation but which may perhaps exist or manifest in another phase.

The VOID is defined as the NULL BEING (NULL PART, absence, emptiness, NOTHINGNESS).

The existence of the universe, beings, and Being follows simply from their MEANINGS. I.e., if the meanings are understood, that they exist or are beings is TAUTOLOGICAL (though existence exists seems redundant to the point of absurdity it helps clarify the meaning of existence).

The existence of the void will be established later.

POWER, the ability to have an EFFECT or be AFFECTED is the MEASURE of being. Affect and effect are generalized CAUSE. EXPERIENCE, KNOWING and ACTING are kinds of power.

1.1.1.4.5                                  Concepts defined in terms of part and relation

Should this be a main section? Here or later?*

CATEGORIES OF PARTS, ORIGINS, CAUSE, EFFECT (see power, above), EXPLANATION, NO FIRST CAUSE (i.e. no distinguishing and deterministic first cause).

1.1.1.4.6                                  Summary

5.     SAMENESS and DIFFERENCE are GIVEN PRIMITIVES.

6.     The UNIVERSE is what there is over all sameness and difference.

6.1.          ‘The universe IS’ means the universe is defined as. ‘There IS’ is short for ‘there is somewhere in sameness and difference’ which means EXISTS. This defines two uses of ‘IS’. In another use the word ‘is’ means ‘is equal to’.

6.2.          Nothing is OUTSIDE the universe; the universe is not created—the category of CREATION does not apply to it; the universe has no ORIGIN.

6.3.          A BEING is the universe or part of it.

7.     UNIVERSAL BEING or Being (capitalized) is what is common to all beings.

7.1.          It is correct that beings have Being but not that beings are Being; except in abstraction, Being is not a being. ‘Being’ signifies only existence and is neutral to place, time, quality, gender, number and so on. We see later that Being is neutral even to the MANIFEST vs. NON-MANIFEST distinction; thus Being brings an ALGEBRAIC quality to metaphysics.

7.2.          POTENTIAL or POTENTIAL BEING is the SEED of what may come to have Being. A seed may typically have Being but it may also be null. To have manifest being is for the thing’s being to be obvious and without doubt. Nonbeing refers to a being in to a phase, some ‘where’ in sameness or difference, of non existence or non manifestation but which may perhaps exist or manifest in another phase.

8.     The existence or Being of the universe, beings, and Being follows simply from their MEANINGS. I.e., if the meanings are understood, that they exist or are beings is TAUTOLOGICAL (though existence exists seems redundant to the point of absurdity it helps clarify the meaning of existence).

9.     The VOID is defined as the NULL BEING (NULL PART, absence, emptiness, NOTHINGNESS). The existence of the void is established later.

10. POWER, the ability to have an EFFECT or be AFFECTED is the MEASURE of being. Affect and effect are generalized CAUSE. EXPERIENCE, KNOWING and ACTING are kinds of power.

10.1.      Concepts defined in terms of part and relation—CATEGORIES OF PARTS, ORIGINS, CAUSE, EFFECT (see power, above), EXPLANATION, NO FIRST CAUSE (i.e. no distinguishing and deterministic first cause).

1.1.1.5  Possibility, natural law, and logic††

1.1.1.5.1                                  Constitution, state, and possibility††

The CONSTITUTION of a being or CONTEXT is what, if altered, transforms or mutate it into another being—perhaps the null being. The constitution of a being includes PATTERNSINDIVIDUAL and GENERIC.

A STATE or description is POSSIBLE for a being or context if it does not violate their constitution. A state is IMPOSSIBLE if it is not possible.

If the being exists, that it should be in at least one of its possible states is NECESSARY. A state that obtains as a consequence of the constitution is NECESSARY.

For a being, B, or kind of being K, their possibilities are named B-possibility and K-possibility, respectively.

1.1.1.5.2                                  Feasibility

For completeness, consider FEASIBILITY which refers to an outcome or state that is practically or reasonably possible or possible with given resources.

1.1.1.5.3                                  The actual and the possible—general, real, and universal; greatest possibility††

An ACTUAL state of a being (B) is possible for the being (B-POSSIBLE).

For a being, the possible includes but is not necessarily identical to the actual.

REAL POSSIBILITY is possibility for some being.

For the universe, the actual is identical to the possible.

Real possibility, UNIVERSAL POSSIBILITY, and UNIVERSAL ACTUALITY are identical to each other and to the GREATEST POSSIBILITY.

Of what kind is this greatest possibility—e.g., is it natural or logical and so on? It is clear that it cannot exceed the logical. In metaphysics universal and logical possibilities are found identical; this will entail re-conceptualization of logic.

1.1.1.5.4                                  Epoch and cosmos

An EPOCH is the phase, perhaps limited, of sameness and difference over which the being does not mutate and which is causally isolated over a limited region of difference.

A COSMOS is a being or domain whose constitution is regarded as immutable over a limited epoch—the epoch of the cosmos.

1.1.1.5.5                                  Pattern and natural law††

A LAW or NATURAL LAW is a READING of a generic pattern for a being, particularly a cosmos. The capitalized term ‘LAW’ refers to the pattern itself but what follows will use just the term natural law and not distinguish law from Law.

The constitution of a cosmos may be expressed in terms of its natural laws (this is possible though not typical for other kinds of being, e.g. individuals) and the extent of its epoch.

Possibility, called NATURAL POSSIBILITY, for a cosmos (and some other kinds of being) is defined by its constitution (to the exclusion of epoch). The kinds of natural possibility include the PHYSICAL and BIOLOGICAL. We may also consider COSMOLOGICAL POSSIBILITY (epoch included).

1.1.1.5.6                                  The greatest possible universe is defined by logic††

All possibilities so far are actual and lie within or are identical to real possibility.

Though universal or real possibility are the greatest actuality, we can imagine or conceive greater, e.g. by appending another imagined being to the universe.

What is the GREATEST CONCEIVABLE POSSIBILITY? If the net conception is a contradiction already in the concept, it cannot be (correspond to something actual or) real. But contradiction in the concept alone violates LOGIC. But if it is otherwise conceivable, it must be part of the greatest conceivable possibility. Therefore the greatest conceivable and the logically possible universes are identical. That universe is limitless. And note that in this sense, since the illogical cannot be real, logic must be true of NECESSITY.

What is allowed by logic, LOGICAL POSSIBILITY or CONTEXT FREE POSSIBILITY, is greater than or the same as universal or real possibility-actuality and in this sense it is the greatest ‘possible possibility’. No actual is illogical; what is illogical is never actual.

In anticipation of later demonstration that universal possibility is logical possibility, and address of counter rational – scientific – experiential – intuitive thoughts that this may seem to entail, we may replace logical possibility as greatest possible possibility by, simply, greatest possibility.

Logic is a limit on thought for REALIZABILITY; it is not a limit on the world—’God cannot violate true logic’... meaning that nothing can violate logic.

Our LOGICS approximate logic—in that they are most likely incomplete and in that some, especially higher, logics may contain unknown contradictions.

How does logic pertain to a cosmos or other being that is less than the universe, e.g. a solar system or a human being?—It cannot be violated.

1.1.1.5.7                                  Logical possibility and necessity, and logical consequence††

A conceived state that violates no logic is logically possible.

A conceived state that is required by logic is logically necessary.

There are no logically necessary truths hanging in isolation.

“2 + 2 = 4” is logically necessary in an axiomatic system; or in an abstract universe of number.

A necessary FACT is one that must be true.

From the definition of ‘universe’ as ‘all being’ there is a universe is a NECESSARY TRUTH, if tautological.

The following repeats some concepts.

LOGICAL CONSEQUENCE

A logical consequence of a necessary fact or given is a necessary truth. A logical consequence of necessary truth is a necessary truth.

1.1.1.5.8                                  Sentient and human possibility

NON-SENTIENT and SENTIENT POSSIBILITY (as not just what sentience can think or be but also what it can create), and the possibly limited case of sentience and biology that is HUMAN POSSIBILITY.

1.1.1.5.9                                  A hierarchy of possibility by inclusiveness††

Regarding the relationships among the various kinds of possibility, let = mean is the same as, É mean includes but is not the same as, Ê mean either includes or is the same as, and ÉÉ mean is much greater or larger than. The meanings of Ì, Í, and ÌÌ are defined similarly.

For possibility—with the word possibility omitted in each case and so, for example, ‘logical’ should be read ‘logical possibility’.

We can be sure that logical Ê universal º real Ê natural Ê physical.

We expect from our common paradigms that logical ÉÉ universal É or ÉÉ natural É physical, and non sentient ÉÉ or É sentient.

We will find that logical = universal º real ÉÉ natural and cosmological (our cosmos); that any non sentient epoch ÌÌ some sentient epoch; and that with suitable interpretation logical = universal = sentient = human. And therefore the great idealist cosmologies of Atman = Brahman set out later.

1.1.1.5.10                             Summary so far

11. A STATE of affairs of a being, B, that obtains is ACTUAL (B-ACTUAL). A conceived state for the being that does not violate its CONSTITUTION or BEINGHOOD is POSSIBLE or, more precisely, B-POSSIBLE. A state that violates B’s constitution is IMPOSSIBLE or B-IMPOSSIBLE. A state that always obtains is NECESSARY or B-NECESSARY.

11.1.      An ACTUAL state of a being (B) is possible for the being (B-POSSIBLE).

11.2.      For a being, the possible includes but is not necessarily identical to the actual.

11.3.      REAL POSSIBILITY is possibility for some being.

11.4.      For the universe, the actual is identical to the possible.

11.5.      Real possibility, UNIVERSAL POSSIBILITY, and UNIVERSAL ACTUALITY are identical to each other and to the GREATEST POSSIBILITY.

11.6.      For a cosmos, NATURAL POSSIBILITY is defined by its constitution. The PHYSICAL and BIOLOGICAL are kinds of natural possibility

11.7.      The greatest possible universe is defined by logic.

11.8.      A necessary FACT is one that must be true.

11.9.      From the definition of ‘universe’ as ‘all being’ there is a universe is a NECESSARY TRUTH, if tautological.

11.10. NON-SENTIENT and SENTIENT POSSIBILITY (as not just what sentience can think or be but also what it can create), and the possibly limited case of sentience and biology that is HUMAN POSSIBILITY.

11.11. For possibilities, the logical Ê universal º real Ê natural Ê physical (regarding the relationships among the various kinds of possibility, let = mean is the same as, É mean includes but is not the same as, Ê mean either includes or is the same as, and ÉÉ mean is much greater or larger than. The meanings of Ì, Í, and ÌÌ are defined similarly).

11.12. For possibilities, we will find that logical = universal º real ÉÉ natural and cosmological (our cosmos); that any non sentient epoch ÌÌ some sentient epoch; and that with suitable interpretation logical = universal = sentient = human. And therefore the great idealist cosmologies of Atman = Brahman set out later.

1.1.1.5.11                             Mathematics

In its beginnings mathematics is empirical and interwoven with what passes for early science.

However, we learn over history that some patterns are general and can be seen to have a formal character. They can be expressed in abstract or symbolic terms as axiomatic systems. If the universe is the greatest possible, then any mathematical system that is logically consistent has objects in the universe which may be seen as abstract.

Today, mathematics does not use the empirical approach even though it has objects—for locating those objects would be difficult; and what is more the symbolic approach gives mathematics a necessity that it would not have if empirical. This necessity is not at all obvious over history—i.e., its necessity is after the fact; and there is an entire study of that necessity. It begins with the idea of definite proof but we know from experience that that is not enough and so we have the metamathematical disciplines of proof theory and model theory.

1.1.1.5.12                             Science and fact††
1.1.1.5.12.1                               Facts

But beings have constitutions and perhaps other facts—or states of affairs.

More precisely: a FACT is correct PERCEPTION of a STATE OF BEING or OBJECT.

We say facts can be correct because claimed facts can be incorrect (usually, fact will mean ‘correct fact’). How is a fact validated? Observation, measurement, corroboration, and argument (below) are among the means.

1.1.1.5.12.2                               Science

There are also COMPOUND FACTS, e.g. the natural laws. The laws of nature are usually regarded as tentatively universal; but they may also be seen as local facts; which view is less problematic. But then: the SCIENTIFIC METHOD is available for validation: the law is hypothesized and as local may be validated (e.g. a very limited epoch); which does not rule out law as UNIVERSAL HYPOTHESIS. Unlike the necessity of logic, science as universal hypothesis is not necessary and goes under the names of scientific method or INFERENCE, INDUCTION, or ABDUCTION.

1.1.1.6  Argument

1.1.1.6.1                                  Tautology, deduction and argument

Together the facts and logic constrain thought or conceptual argument regarding the being. Though argument and logic are in some sense TAUTOLOGICAL, working out non obvious tautology enables powerful conclusions.

The net process of fact validation and logical process (necessary inference of which—necessary—DEDUCTION is the most transparent form; but note that probable inference may also be used in practical situations but that makes conclusions also at most probable) has been named—necessary—ARGUMENT which we may call LOGIC; but in what follows, where there would be no confusion, we simply use the term ‘logic’. ‘God cannot violate logic’ has the form ‘Omnipotence does not violate Omniscience’.

Thus traditional science and logic are subsumed under logic. If we adopt scientific theory as local fact then it to has a certain if approximate necessity. As noted our logics are not fully precise either, except in special cases. Note that what we mean by approximate necessity is not ‘almost necessary’ which strictly has no meaning but something whose ideal would be necessary (science as hypothesis and inductive inference are almost never necessary except perhaps only by accident).

Traditional science and logic have the following parallel: under both conclusions are necessary; for both arrival at theories is inductive in some sense; which is in contrast to the usual but categorially misplaced unfortunate comparison of (a) logical deduction and (b) inference to a scientific theory.

But if our logics and facts are not fully precise or complete we may imagine an IDEAL LOGIC to which we aspire; when appropriate, this too, will be ‘logic’.

The source of logic, in the sense of argument, is our freedom of thought or percept and concept formation (which may be subsumed under a general notion of CONCEPT), which allows for creative explanation and knowledge but also for error; argument or logic are the correction of error and the channeling of thought toward the real.

In this new sense Logic or argument (logic, science-fact, constrain thought regarding the being. The constraint seems to not extend beyond the epoch.

1.1.2    Metaphysics††

An axiomatic, grounded, dialogic cycle.

Combine the next two §§*

1.1.2.1                       Metaphysics and philosophy&

The boundary of PHILOSOPHY is the boundary of experience and so includes the world. The method of philosophy is analysis of experience but not to the exclusion of mapping and seeking experience.

METAPHYSICS is knowledge and study of Being. But we allow also study of the more general aspects of Being—e.g., of the universe, beings and their relations, the void, and logic.

In a broader sense, metaphysics is study of the universe as it is.

To the essential study of Being, to develop a metaphysical system we append basic truth about Being.

Here, this will be the existence of the void.

All else, i.e. of greater detail and which derives from particular knowledge, is cosmology.

But the division into metaphysics and cosmology need not be regarded as sharp.

Cosmology includes metaphysics.

The terms however may be used interchangeably.

A pure cosmology (metaphysics) will be about what can be known perfectly.

The pragmatic is what is valid in experience, reason (rationality), and all cultures. In the sense of symbol capturing the real, the pragmatic is approximate.

In the sense of the pragmatic as best possible instrument with which to approach the perfect (knowledge and realization) the pragmatic too is perfect.

1.1.2.2  The fundamental principle of metaphysics: existence of the void and proof of the principle††

See the fundamental principle of metaphysics.html.

The fundamental principle and existence of the void, equivalence of all beings, no universal substance; experience and meaning; identity, its peaks and processes, limitlessness; agency—what is pertinent to realization in psychology and technology

EXISTENCE OF THE VOID, FUNDAMENTAL PRINCIPLE OF METAPHYSICS (as REALIZATION OF ALL POSSIBILITY, CONSISTENT CONCEPTUALIZATION) vs. EXISTENTIAL ACTION PRINCIPLE etc.

TRIVIAL PROOF, NEGATIVE OCKHAM’S RAZOR

In the universe, whatever is logically possible is necessary. This is a consequence of the fundamental principle and would not be true if the fundamental principle were not true.

1.1.2.3                       Alternate proofs—rational, heuristic, and existential

Existence º non-existence.

Patterns and laws apply only where they are manifest; i.e. to manifest being.

Negative Ockham’s Razor.

The block universe. Symmetry.

Plenitude.

Quantum vacuum?

The remaining sections of Metaphysics.

1.1.2.4  Existential stance, optimality, and consistency of the principle

Given the consistency of the principle, even without proof, to assume the principle is an existential stance that may be expressed in terms of optimal resource allocation.

1.1.2.5                       On the nature of the void&

See other sections and documents for more on the properties of the void. Emphasize those that make its existence manifestly obvious.*

Except that there is at least one, the number of voids has no relevance.

The following are equivalent

§        Nothing created the universe

§        The void created the universe (equivalently, any state of Being created the universe)

§        The universe created itself

§        The category of creation does not pertain to the universe (repeated from earlier)

The following are equivalent

§        Nothing is outside the universe

§        The void is outside the universe

1.1.2.6                       Perspectives on the fundamental principle&

1.1.2.6.1                                  I Law and anti-law

Yet another perspective on the proof of the principle—both law (what happens) and ANTI-LAW (what does not happen) apply to the manifest. Therefore there is no universal law or anti-law of the void (the principle of logic is not a limit or law).

Note that the distinction between metaphysics and cosmology is by convention: it is that cosmology introduces and is built from the pragmatic categories—but this does not mean that all cosmology is merely pragmatic with regard to faithfulness. Of course some cosmology is essentially pragmatic, i.e. not pure. That is, the essential distinction, is between the pure (metaphysics and cosmology) and the pragmatic (cosmology and other).

1.1.2.6.2                                  II Origins

What is the source of our cosmos?

If something else, what is the source of that? This chain stops at a finite point in an original source or goes on forever. But both of these are unsatisfactory. To be satisfactory the finite terminus or the infinite unending chain must be necessary.

The unquestionable source would be necessary.

If the universe is in a void state, there are no limits; manifest existence is necessary.

But from symmetry, there is no reason just one state—e.g. only the empirical cosmos—should be necessary.

Every possibility would have to be necessary.

What kind of possibility? It must be logical because anything less violates symmetry; but nothing more is possible in any sense.

Focusing on all being, the universe of all possibility is necessary—that is the only satisfactory explanation.

And it shows why it is necessary—the alternative is absence not just of particular being but of law and pattern.

The universe is.

It has no other, no proximate cause. Cause does not apply. It is. And we have seen that its being is necessary.

1.1.2.6.3                                  The block universe

While the view from temporality allows indeterminism and freedom of will, the block perspective suggests determinism.

But the former suggests requires temporal determinism only on non-branching world lines.

If world lines branch, the block perspective is deterministic but the individual temporal perspective is indeterminist (remember indeterminist allows partial determinism).

It might seem that, though when the individual ‘repeats’ there are alternate histories, there is a given number therefore determinism—but in any history the individual does not see this and nor can they given the limitlessly many.

1.1.2.7  The universal metaphysics††

1.1.2.7.1                                  Initial definition of the metaphysics
1.1.2.7.2                                  Empirical and rational consistency††

Empirical—science, experience, common sense.

Rational—self and logical consistency.

1.1.2.7.3                                  Perfect metaphysics††

A unique, perfect, ultimate metaphysics for knowledge and realization.

1.1.2.7.3.1                                   Uniqueness

The framework is unique

1.1.2.7.3.2                                   Perfection and ultimacy of the framework

The framework is perfect in its capture of the universe in abstract.

It is ultimate in showing the universe to be ultimate—i.e. the greatest possible.

The pure or ideal and the pragmatic including tradition (and reason and experiment).

1.1.2.7.3.3                                   The pragmatic and its perfection and perfectibility

The pragmatic is perfect the best desirable in the context of this framework—it is perfect for realization.

But locally improved precision remains valuable.

1.1.2.7.3.4                                   Some concepts

PURE METAPHYSICS

ABSTRACTION

PRAGMATIC METAPHYSICS

CONSISTENCY OF THE SYSTEM

CONCRETION, THE NORMAL

FP implies a normal sense in which our cosmos and laws are as in tradition and infinitesimal compared to the logical-universal. The meaning of ‘normal’ includes that, except logical NECESSITY, what we regard as necessary or IMPOSSIBLE from regularities of the cosmos, are but locally very PROBABLE or very improbable. I.e., there is local conservation but universal violation of normal laws

1.1.2.7.4                                  Further metaphysical consequences of FP&

Ultimate character of the universe

Realization of all possibility entails self-grounding

Perfect metaphysics with pure and pragmatic sides (repeat of above)

FP = identity of logical possible and universal actual

The normal begins as our local sense of the real; the normal is required by FP

Possibility and impossibility, necessity; practical possibility, impossibility and necessity

The cosmos is infinitesimal compared to the universe = logical

Except logical possibility, normal necessity = very probable, normal impossibility = very improbable

Local and normal conservation but universal non conservation of normal laws

The logical constraints inhere in and only in concepts; logic and fact = Logic; Logic disallows only violation of fact and strictly logical – conceptual constraint

The Universal Metaphysics = what Logic allows º FP

Traditional science = universalization of local law but Science = the local pattern: a law of nature is a fact on some domain

Logic É science and in this interpretation, both are inductive in discovery (particular ® general) but deductive in application (general ® particular)

Scientific possibility » natural possibility

The metaphysics is a realism that obtains in that the real is the object of what Logic permit

The pure and pragmatic both flow from tradition + experience + reason seen clearly; the real É reason and knowledge; and the pure and the pragmatic are dually perfect in relation to the (later) ultimate

Potency of the idea of Being

Perfection does not pertain to the world as a whole

Perfection of the foundation. Its source: pure categories—see earlier for more—beings, universe, Being, void, possibility, and pragmatism (contrasts to the imperfect but useful classical categories)

1.1.2.7.5                                  The universal metaphysics and meaning&
1.1.2.7.6                                  Interpreting the metaphysics&
1.1.2.7.7                                  Method as content. Rationality&

METHOD AS CONTENT

RATIONALITY IS EMPIRICAL (in an experiential sense), FACT, REASON, TRADITION, MATHEMATICS, SCIENCE, LOGIC

1.1.2.7.8                                  The epistemology of the perfect metaphysics&

Above.

Dual criteria—what, the need, the final justification.

DUAL METAPHYSICS as PERFECT and ULTIMATE, REALISM (repeated)

DUAL PERFECT EPISTEMOLOGY

1.1.2.7.9                                  Essential metaphysics&

Showing potency and range but deferring classification (categories) and range (cosmology and psyche).

1.1.2.8                       Related systems and criticisms&

Related systems suggest two kinds of criticism (a) similar criticisms of FP metaphysics and (b) that the metaphysics might not be original. For convenience I place general criticism here as well.

1.1.2.8.1                                  Modal realism

Leads to apparent paradoxes already evident in FP metaphysics but serves to help clarify what can be possible. See David Lewis (Stanford Encyclopedia of Philosophy) and other material on modal logic and realism. Alvin Plantinga’s (Wikipedia) work is of interest.

1.1.2.8.2                                  Principle of Plenitude

The principle of plenitude (a) specifies an infinite amount of time but FP metaphysics does not require it and (b) does not specify the meaning of possibility.

1.1.2.8.3                                  Alternate formal and intuitive formulations and proofs of the pure universal metaphysics

Important in bringing out the meaning and power of the metaphysics and showing its possible contradictions and paradoxes.

1.1.2.8.4                                  Miscellaneous paradoxes

Search sources.

1.1.2.8.5                                  The universal metaphysics: doubts, criticisms, and responses

1.     Truth of the universal metaphysics.
Response
: a proof is given. Doubt regarding the proof is taken up below.

2.     Residual doubt from the magnitude of the conclusion.
Response: the metaphysics is reasonable from a number of perspectives—intuition of the proof, law does not apply to nothingness, there is a sense in which existence and non-existence of the void are equivalent, Ockham’s Razor applied to what does not exist.

3.     Doubt about internal consistency.
Response: the fundamental principle is logic.

4.     Doubt about external consistency. I.e., agreement with experience, science, and common paradigms.
Response: the universal metaphysics requires the occurrence of our experience, and what is valid in science.

5.     Doubt from the strangeness of some conclusions. E.g., the existence of phantasmal beings and realities—cosmoses in transient contact with the void; creator and annihilator cosmoses; strange and un-strange Gods.
Response: the pervasion of stable being far exceeds that of phantasmal being; because it is formed by probable process—‘variation and selection’—and results in more stable systems the population of stable being is greater by the product of frequency of origins and longevity.

6.     Doubt of value of the metaphysics. E.g., Critical theory on need for local rather than grand or meta narrative.
Response: we do not begin by looking for grand vs. meta—we begin by looking for truth and the result (here) is an amalgam; forcing a kind of narrative is always suspect.

7.     Doubt of the proof.
Response: the metaphysics is perfectly consistent (above); it seems reasonable; and it may be adopted as an existential attitude productive of the greatest expected intrinsic (inner) and extrinsic (instrumental) outcomes.

8.     Difficulty visualizing or intuiting the metaphysics.
Response: see the suggestions above on ‘reading the book’. Exercise in visualization will enhance confidence and familiarity.

1.1.2.9  Summary of the universal metaphysics with discussion of philosophy and argument&

12. Our standard paradigms—e.g., of reason, science, and religion make many metaphysical assumptions which can be clarified and improved in terms of a explicit metaphysics.

12.1.      Ultimate questions cannot be clearly answered except in terms of an explicit paradigm or METAPHYSICS.

12.2.      The metaphysics of this essay will be demonstrated and is ULTIMATE in capturing the EXTENT (to be defined and clarified) of the universe and in showing the universe to be ultimate—i.e., to have no conceptual LIMITS except those of LOGIC (to be defined).

12.3.      This, the proposition that the universe has no conceptual limits, will be called the FUNDAMENTAL PRINCIPLE OF METAPHYSICS (abbreviated FUNDAMENTAL PRINCIPLE or FP) and the resulting metaphysics will be called the UNIVERSAL METAPHYSICS.

13. The VOID is the absence of BEING; it exists alongside every being; it contains no LAW (henceforth un-capitalized). If from the void the greatest possible universe does not emerge, that would be a law.

13.1.      Therefore the universe is the greatest possible. This is the FUNDAMENTAL PRINCIPLE OF METAPHYSICS (FP) or fundamental principle.

13.2.      The universe has IDENTITY and FORM, to which we belong. This identity and form are EFFECTIVELY SENTIENT, and cycle with limitless extent, duration, variety, peaks and dissolution. The intervals from peak to dissolution to peak (birth to death to birth) are similarly without limit. LIMITLESSNESS implies REBIRTH and CONTINUITY OF IDENTITY—so implicit identity of individuals and universe in the cycle of DEATH and BIRTH and HIGHER BEING, and from one to another are expressions of a single ultimate sentience or consciousness whose form is the limitless universe. How can we know this in this life if not empirically? RATIONALLY—and the beginning is that we, human beings, can ask the questions of ultimacy and continuity.

13.3.      The greatest aim and meaning—ethical and aesthetic—is shared discovery and realization of the highest in the immediate and ultimate. The universe is absolutely indeterministic and therefore no form is unrealized. Knowledge of adaptation in nature (our cosmos) suggests that the most efficient realization of identity (awareness) and form (matter like) begins with variation and adaptation (selection). Once intelligence emerges it APPROPRIATES EVOLUTION, incrementally, in small and occasional large steps, realizes beings greater than any given non-sentient.

14. These consequences are part of a universal metaphysics that is ULTIMATE in capturing an abstract of the universe and in showing the universe ultimate.

14.1.      The fundamental principle and so the universal metaphysics are CONSISTENT with all valid experience, science and fact, and reason. Therefore if we doubt the metaphysics we may adopt it as part of an ATTITUDE that is most efficiently productive of the greatest outcome.

14.2.      This shows that it is likely that our science and local practice can never capture the entire universe with perfect precision but that it can capture a cosmos with some pragmatic success—i.e. it gives us power to negotiate reality of identity and form. Though we may hope for improved precision, perfection is impossible and undesirable in terms of local negotiation and ultimate realization; it is a perfect instrument in ultimate realization. This combination of metaphysics that is pure (perfect in precision) and pragmatic knowledge (perfect as instrument) is now named PERFECT UNIVERSAL METAPHYSICS, abbreviated universal metaphysics, and is associate with a PERFECT DUAL PURE-PRAGMATIC EPISTEMOLOGY—perfect for realization of the ultimate.

15. There is a WAY OF REALIZATION based in knowledge (the universal metaphysics) and practice a practical psychology or system of practical agency. These include traditional ways and catalysts of transformation and experiment, experience, reflection (imagination and reason), learning, and increment.

15.1.      A PROGRAM FOR REALIZATION is given in templates for daily and universal practice.

1.1.2.9.1                                  Metaphysics and philosophy
1.1.2.9.1.1                                   Preliminary definitions

METAPHYSICS is the study of Being.

COSMOLOGY is the study of the world at any level more detailed than Being.

1.1.2.9.1.2                                   Modified definitions

However, this distinction between metaphysics and cosmology is arbitrary.

To metaphysics we append general aspects of the universe—universe, beings in general—and their relations and process, Being, the void, and logic.

Thus the practical boundary of metaphysics is defined by generality—not getting into particulars of such as identity, kinds of difference, mind and matter, space and time—and perfection: we make exception regarding (some of) those aspects of less than full generality provided the subject is not too far below being in generality and, especially, it allows of perfect knowledge as-it-is or in some of its aspects.

We allow cosmology to include metaphysics.

1.1.2.9.1.3                                   Philosophy

Philosophy shall here be defined by content and method.

The approach to definition shall be definition in stages.

16. PHILOSOPHY is defined by (i) CONTENT—the boundary of philosophy is the boundary of experience and so includes the world—it is the most general study of experience and the world—but not to the exclusion of mapping and seeking experience or to the exclusion of learning from specific disciplines and practices; but note that since the world is everything it includes knowledge-realization and method, (ii) METHOD—it emphasizes analysis of experience, especially via concepts and language; which naturally, under content, must include analysis of language etc and of the disciplines—philosophy must be the ultimate in REFLEXIVITY which is the interactive analysis of contents and methods at the most general level, and (iii) we note the significance of HISTORICITY and PRACTICE, e.g. academic, as influences but do not regard them as necessarily defining. Thus the traditional branches of METAPHYSICS, EPISTEMOLOGY, philosophical LOGIC or method, and AXIOLOGY (study of value, especially aesthetics and ethics) is a useful division. On the other had prescriptions such as philosophy is not the study of the world or philosophy is an activity, not a theory—in the sense of coherent body of results are suggestive of a view of philosophy but not defining.

1.1.2.9.2                                  The universal metaphysics
1.1.2.9.2.1                                   The fundamental principle

If the universe is in a void state (nothingness, non manifest) there are no laws. Therefore all logically possible states emerge from that state.

But the void is present with all beings, for a being and the void are just the being.

This implies the FUNDAMENTAL PRINCIPLE OF METAPHYSICS (abbreviated fundamental principle or FP): the universe is the realization of all logical possibility—i.e. the universe is LIMITLESS: universal actuality is identical to logical possibility. This is the pivotal result of the ideas—and its consequences define a UNIVERSAL METAPHYSICS.

1.1.2.9.2.2                                   General consequences

The void exists.

There is at least one void. Effectively there is one void.

The universe has identity whose externally viewed form is its material being.

The identity of the universe—including its extent and changes; variety in kinds and peaks and dissolutions; and cosmological epochs—is without limit and is the essential identity of every being.

The metaphysics and its consequences are consistent with all valid science and interpretations of experience.

This requires the existence of normal worlds such as ours; but our contingent necessity and impossibility are universal probability and improbability.

Given a non sentient form, there is a higher sentient form.

The essential peak of being is sentient.

Form emerges from the void. Its efficient process is a variation and selection. Beyond a sufficient degree of sophistication, transformation to the peak of being is efficiently intelligent.

Intelligence is emotive-cognitive—binding-freeing, heart-mind.

Every peak dissolves. Births are beginnings, deaths are dissolutions. Between birth and death and death and birth, the variety is endless.

Intelligence does discover and in our traditions has discovered some ways of ultimate knowing and realizing.

1.1.2.9.2.3                                   The universal metaphysics

Above, there is a pure metaphysics that reveals the universe, Being, and beings as ultimate.

There is pragmatic knowledge—what is at least approximately valid in all our cultures and experience… including fact and science and reason. We call this pragmatic because it is enabling even if not perfect representation.

The pure metaphysics shows that the pragmatic knowledge of an epoch or cosmos can never be ultimate but need not be: as we move from epoch to epoch, the pragmatic is on the instrumental side our only means of transition. The pragmatic is essential to the pure in showing candidates for purity; the pure enhances the pragmatic by showing an ultimate aim of ultimate knowledge and realization (and also by enhancing specific areas of the pragmatic, e.g. knowledge of mind and matter as below).

But what is critical is that the pure and pragmatic combine in a perfect and ultimate instrument of knowledge and realization as a perfect, ultimate, universal metaphysics that is unique in its main features.

1.1.2.9.3                                  Argument in light of the universal metaphysics

1.1.3    Categories of Being&

Alternative titles to this section is Metaphysics and the Categories of Being.*

In a long this section will be combined with the next on cosmology (and the metaphysical categories will just be repeated here). We could simply call the section Cosmology.*

The nature and importance of the categories or modes of Being, and a first purpose to their inclusion here, is as follows (we reserve the term modes for a class within the categories).

1.1.3.1                       Preliminary discussion of metaphysics and the categories of Being

The categories are those concept-objects that are (a) sufficiently close to Being in abstraction to partake in the power it derives from neutrality (b) adequate as a group to forming a dynamic picture of the universe that is ultimate in representation and that reveals the power of the universe, and so far as it is true, the ultimate character of that power.

METAPHYSICS, which begins in experience, is knowledge of Being—and the activity of metaphysics is the study of Being. Though (a) the possibility of metaphysics in this meaning has been questioned, we show it possible by demonstrating an ultimate metaphysics of the universe as ultimate (b) the nature of metaphysics in philosophy is not regarded as definite, we show this to be one valid, definite, and ultimate meaning.

Note that beginning with experience follows a natural approach to knowledge—to begin in the immediate or the middle and to work down to foundation and up to knowledge of the universe. The approach will find named primitives rather than axioms or assumptions and so, as will be seen, an absolute ground.

As matter and mind are fundamental to physics and psychology, Being is fundamental to metaphysics. And just as particle-mass, interaction or cause-effect, and dynamics are explanatory in physics, so (here) the categories will be explanatory in metaphysics.

But it is not obvious what are the categories. They are selected via experiments with concepts to yield the metaphysics described above. Essentially there will be two classes—the pure and the pragmatic.

The pure are close to Being in generality and are abstracts that are real, precisely known, and elements of a precise ultimate (pure) framework of knowledge of the universe as ultimate.

The pure is close to what is sometimes called ontology or the theory of Being; however, to separate the pure from the pragmatic is misleading. Another reason to not use the term ontology is that it would introduce another set of connotations—over and above those of metaphysics—that are unnecessary to the present development.

The pragmatic are close to our experience and; they are not precise even though precision is one value for them; and though they may have intrinsic value, their value in the metaphysical scheme is as temporary instruments in seeking the truth and Being seen in the ultimate pure. They are temporary because we shed them as we grow to the pure-guaranteed-ultimate from paradigm to paradigm and cosmos to cosmos among the limitless cosmoses of the universe.

A second purpose to considering categories separately is to put much of the detail of the development of the metaphysics separate from the rest of the text. Thus the rest of the text is shows the essentials while detail and various elements of justification are found in this chapter.

The categories straddle the metaphysics-cosmology continuum. They are not another chapter. The divide between the metaphysical and the cosmological is rather arbitrary and depends primarily on immediacy and particularity—the metaphysical are general and remote; the cosmological are the modes of our experience, including experience as experienced, projected so far as valid to the universal. Both metaphysical and cosmological may lie at any point on the abstract-concrete continuum.

The essentials begin in the sections on Being and Metaphysics and are elaborated in Cosmology. However, its useful to define, list, and found them here.

The categories after the metaphysical, except those for The Way, may be considered cosmological—but the divide is not sharp.

1.1.3.2                       Categories and their significance

1.1.3.2.1                                  What are categories?

The following are suggestive

1.     They are just under Being in generality.

1.1.3.2.2                                  Significance of categories

2.     They include the dynamic and explanatory.

3.     They are justified abstractions and projections of what is universal in common experience.

1.1.3.2.3                                  A system of categories
1.1.3.2.3.1                                   The pure, of Being, or ontological

Metaphysical, below*

These include the object of study (Being, universe and so on) and the means including the categories themselves.

1.1.3.2.3.2                                   The pragmatic and the experiential

These bridge the metaphysical / ontological and the cosmological

They include mind and matter through levels of being, below

1.1.3.2.3.3                                   The cosmological

In the above the cosmological is already present

The cosmological includes the further cosmological categories

1.1.3.2.3.4                                   Categories of the way

1.1.3.3  Metaphysical

1.1.3.3.1                                  Preliminary
1.1.3.3.1.1                                   Experience and referential meaning

Above*

1.1.3.3.1.2                                   The categories

1.1.3.3.1.2.1                                         Pure

1.1.3.3.1.2.2                                         Pragmatic

1.1.3.3.1.2.3                                         Universal

1.1.3.3.1.3                                   The abstract and the concrete

I prefer ‘abstract’ and ‘concrete’ to universal and substance.

The abstract and the concrete (objects); resolution of their nature—and their identity; logical, mathematical and scientific realism on par

1.1.3.3.2                                  Primitive

Sameness and difference

1.1.3.3.3                                  Foundational
1.1.3.3.3.1                                   Of Being

Being itself and of Being (whole-part-null: universe, beings, Being and experience—and meaning, the void…)

1.1.3.3.3.2                                   The actual and the possible

The actual, constitution, state. possibility, necessity, reason and logic, form, natural Law, limit, contingency, kinds of possibility, science and fact, form and symbol (mathematics)

1.1.3.3.3.3                                   Categories of part and relation

E.g. power, cause-effect (earlier).

1.1.3.3.4                                  Span of Being

NONBEING, MANIFEST BEING, STABLE BEING and COSMOS (matter and energy), LIFE (matter with agency), BIRTH, DEATH, and THE RECEPTACLE.

1.1.3.3.5                                  Knowledge

1.1.3.3.5.1                                   Epistemology

1.1.3.3.5.1.1                                         What is knowledge and what is its nature?

The nature and reliability of knowledge related.

1.1.3.3.5.1.2                                         Reliability

Certainty, pragmatic certainty—universal and local

1.1.3.3.5.1.3                                         Reliability and process

Establishing knowledge, the CATEGORIES OF BEING, reason: argument, fact, inference, logic, mathematics and science.

Action, use, knowing in interaction is essential to all.

1.1.3.3.5.1.4                                         Argument and the a priori

Use argument.html*

1.1.3.3.5.2                                   The extent of human knowledge

1.1.3.3.5.2.1                                         Metaphysics

1.1.3.3.5.2.2                                         The disciplines&

Tradition—whatever is valid in knowledge-action of all cultures over all times.

TRADITION, REASON (COGNITION), FEELING (GROUNDING), COMMITMENT, and ACTION, PATH, SANGHA as COMMUNITY.

Some elements of the traditions are the ACADEMIC DISCIPLINES, especially the SCIENCESNATURAL SCIENCES (PHYSICAL SCIENCES, LIFE SCIENCES), SOCIAL SCIENCES (SOCIAL SCIENCES, SOCIOLOGY, POLITICS, ECONOMICS, THEORIES OF EDUCATION), and PSYCHOLOGY (SCIENCES OF MIND)—and MATHEMATICS, PHILOSOPHY, (general and the main divisions—METAPHYSICS, EPISTEMOLOGY, LOGIC, and ETHICS) HUMANITIES, HISTORY, and ARTS; CATALYSTS and WAYS of personal transformation (e.g. aspects of RELIGION); TECHNOLOGY and ENGINEERING. The disciplinary modes include the INSTRUMENTAL and the IMMERSIVE.

1.1.3.3.5.3                                   The culture of knowledge

1.1.3.3.5.3.1                                         Discovery and creation

1.1.3.3.5.3.2                                         Preserving: oral and textual traditions

ORAL TRADITION, TEXT, OPEN TEXT, and INFINITE TEXT

1.1.3.3.5.3.3                                         Transmission and education

1.1.3.3.5.3.4                                         Text as category&

PERSONAL HISTORY, HISTORY OF THE WAY OF BEING, PEDAGOGY, INTRODUCTION, METATEXT, CATEGORY OF INCOMPLETENESS, PREFACE, GUIDE

1.1.3.4                       Cosmological

1.1.3.4.1                                  Introduction

See comments at the beginning of Categories of Being&.

The cosmological categories once projected, may be found necessary in themselves and complete as a whole.

Beginning with modes of Being, below, the categories are cosmological. But then (i) further cosmological categories may be taken up in the section of that name, and (ii) under the topic Cosmology, further cosmological considerations will be taken up.

1.1.3.4.2                                  What are the cosmological categories?

What are the modes of Being—e.g. experience and experienced or mind and matter?

What can we say about being and origins? The evolutionary vs. the physical paradigms.

What are the levels of Being—e.g. primitive, human, and higher Being? Is there a highest?

What is the nature of Being—of identity and its relation to the extent, quality, and temporality of being?

What are extensive-qualitative, relational, and temporal descriptions and their dynamical relationships?

1.1.3.5                       Modes of Being

This section might be combined with Origins of Being and named Modes and origins of Being.&

1.1.3.5.1                                  Experience and the real world

‘Mind and matter’&

The real world is sometimes called the external world but ‘external’ is metaphorical and contains experience as object.

1.1.3.5.1.1                                   Experience, consciousness, and quality

Regarding consciousness is consciousness definitive or indicative

1.1.3.5.1.2                                   Experience and the real world

…or experience and existence?

1.1.3.5.1.3                                   Mind, matter, and the question of substance

1.1.3.5.1.3.1                                         The question of substance

1.1.3.5.1.3.2                                         The general case

1.1.3.5.1.3.3                                         The substance case

Identity of mind and matter.

Emergentism—and what is it that emerges?

1.1.3.5.2                                  Integral nature of mind

Citta (true-being) and its importance. I use Citta differently than in its Sanskrit origin.

1.1.3.5.3                                  Agency, significance, free will
1.1.3.5.4                                  Reflections in search of further modes of Being and aspects of the mental

1.1.3.6                       Origins of Being

1.1.3.6.1                                  Nature of origins

Overlaps the modes. What is the origin of manifest Being and its modes.

1.1.3.6.1.1                                   Insufficiency of mechanism
1.1.3.6.1.2                                   Insufficiency of random process
1.1.3.6.2                                  Necessity and sufficiency of indeterminism
1.1.3.6.2.1                                   Indeterminism gives rise to partial determinism, conservation, and mechanics

CONSERVATION

1.1.3.6.2.2                                   Indeterminism and mechanism are optimal for emergence of forms

1.1.3.7                       Identity, quality, space, and time

1.1.3.7.1                                  Identity, self, other, and object

Sameness and persistence; constitution

1.1.3.7.2                                  Identity, relation, quality, space, and time

Need for simultaneous conception

IDENTITY, RELATION, PROCESS, MECHANICS, MECHANISM;
BEING(4)-EXTENSION-DURATION, SPACETIME, IMMANENCE

1.1.3.7.3                                  Substance&

EXPERIENCE(2), SUBSTANCE: MATTER AS BEING-ITSELF, MIND AS BEING-IN-RELATION

1.1.3.7.4                                  Significance&

SIGNIFICANCE(2), DESTINY, UNIVERSE OF SIGNIFICANCE, UNIVERSE OF DESTINY, PAIN, SUFFERING, JOY

1.1.3.7.5                                  Causation and determinism

See the cosmological categories below

1.1.3.7.6                                  State, relation, process, and dynamics

Should this be a higher level section.*

Derives from identity, space, and time.

1.1.3.7.6.1                                   State and relation

General and descriptive, classical, and quantum.

1.1.3.7.6.2                                   General process

We now take up process

1.1.3.7.6.2.1                                         Descriptive process

How is the general more inclusive than the following?

1.1.3.7.6.2.2                                         Evolutionary—indeterministic-deterministic process

This section has overlap with the earlier section on origins.&

Evolutionary and historical processes—random variation and mechanistic selection (there is an optimum for new form and structure, greater than either merely random or only mechanistic)—a new paradigm for all systems from biology.

1.1.3.7.6.2.3                                         Dynamical—deterministic and stochastic

Dynamical processes with deterministic vs. stochastic equations of unfolding.

1.1.3.8                       Levels of Being

Details of this and other sections to go to other documents.*

1.1.3.8.1                                  General

Imagine that there is cosmic karma. I will be reborn as another being. Given that most people seem to not remember a previous life and not foresee a future one, what would that ‘I’ be or mean?

Perhaps it is just not remembering or not (fore) seeing.

Though I can intellectually see the possibility of continuity, I do not see it. Buddhism and Hinduism imply that with practice I can see it. But shouldn’t it be transparent?

How can it be made transparent.

I am a human being.

But perhaps that is not my essence. From this perspective ‘human being’ is a temporary name or handle. As is ‘I’.

Perhaps:

1.     All limited beings arise from the void.

2.     But between me and the void there is a more inclusive higher being to which I and other human beings, present – past – future, belong and in which our continuity becomes transparent.

3.     But the higher being is also limited.

4.     There is a chain extending from each being down to -¥ and up to +¥.

One of the aims of The Way and practice is to negotiate this hierarchy upward.

And to see the upward hierarchy as a single step.

To do so in inner and outer (instrumental) practice.

Religion must be devoted to the relation between the being one-is-now and the ultimate; this is blocked by any kind of dogma.

1.1.3.8.2                                  Receptacle and disposition

The tendency of the void and of any being to manifest as a further discrete being is a disposition.

We then say that Being-writ-large is disposition and receptacle.

1.1.3.9                       Further cosmological categories

Combine with previous section State, relation, process.*

What? Origins, form…?*

1.1.3.9.1                                  General
1.1.3.9.1.1                                   Dimensions of the World

Nature, Civilization, Psyche, and the Universal; explanation.

1.1.3.9.2                                  Form&
1.1.3.9.2.1                                   Form and origins

Overlaps origins and evolution.*

FORM, VARIETY OF FORM (COSMOLOGY: PEAKS, EXTENTION, DURATION), MATHEMATICS, NON-FORM; MANIFEST, POTENTIAL; INDETERMINISM (NOVELTY), DETERMINISM (FORM-ATION), EPOCH, ADAPTIVE SYSTEM, SINGULAR EVENT

AETERNITAS, BRAHMAN, PERFECT BUDDHA

1.1.3.9.2.2                                   Description of form

1.1.3.9.2.2.1                                         Symbol

LANGUAGE, QUANTITY, SYMBOL(2), ALGEBRA

1.1.3.9.2.2.2                                         Shape and size

SHAPE, SIZE, GEOMETRY, ANALYSIS

1.1.3.9.2.3                                   Form and function

SCALE; MICRO, CODE, MACRO; NATURE (PHYSICAL), DYNAMICS (OF RELATIONAL IDENTITY), PHYSICAL CAUSATION, LIVING(2), FUNCTION, ADAPTATION, PSYCHIC (PERCEPTIVE-REFLECTIVE-ACTIVEINNER-OUTERBOUND-FREE), SOCIETY (FORMS, COMMUNITIES, CULTURE, COMMUNICATION, TRANSMISSION, POLITICS, ECONOMICS, TECHNOLOGY, IMMERSION, HISTORY, HUMANITIES, PHILOSOPHY (METAPHYSICS, EPISTEMOLOGY, LOGIC, ETHICS), ART, WAYS OF REALIZATION (THE WAY OF BEING), CATALYSTS, LOCAL CIVILIZATION, THE UNIVERSAL(2), WEAK UNIVERSAL CAUSATION(2), UNIVERSAL CIVILIZATION

1.1.3.9.3                                  Physical

1.1.3.10                  The Way

Categories of the way!

OCKHAM’S PRINCIPLE, DESTINY, EXISTENTIAL ATTITUDE, EVERYDAY PROCESS, RENEWAL, UNIVERSAL PROCESS

1.1.4    Cosmology††

Make sure all the cosmological categories are here; in a long version Cosmology will be joined with the section on categories.*

1.1.4.1  What is cosmology?††

Cosmology is the study and mapping of the VARIETY of being and identity; and coordinates of difference—duration, extension and any others—of Being

The cosmological categories are abstractions from common experience that are applicable to a larger range—often to the universe as a whole.

Identity, coordination, space, time, and other; experience and experienced—mind and matter… and local substance and cosmoses

1.1.4.2                       Outline for cosmology&

ABSTRACT, CONCRETE, CATEGORIES and DYNAMICS (PURE, APPLIED), MECHANISM, CAUSE, TELEOLOGY, MAIN CATEGORIES (IDENTITY, SPACETIME, MIND-MATTER…)

COSMOLOGY

VARIETY, EXTENT, DURATION, SENTIENT VARIETY, REALMS OF BEING (DIMENSION, INTERACTION, PROCESS)

1.1.4.3  Aim and principles&

1.1.4.3.1                                  Aim

In cosmology we develop a picture of the universe.

Cosmology is a preliminary to the way—develops (a) reality or Being)of experience, (b) endless variety and peaks of Being, (c) weave of immediate and ultimate, (d) micro- vs. macro-increment, and (e) Elements of Being and agency and phases of growth (in Identity and agency).

1.1.4.3.2                                  Principles and argument

Metaphysics shows the nature of the picture, cosmology develops the picture at various levels of detail. General cosmology concerns the universe as a whole. The methods of cosmology are a continuation of the method of the metaphysics in which imagination and reason are applied to interaction of concepts from particular and general models and varieties of phenomena. This allows us (a) descriptions at a range of levels of generality (b) evaluation of the validity of the descriptions.

1.1.4.3.3                                  Fundamental question

The fundamental questions of metaphysics—Why is there being is resolved … What has being—to what concepts do there correspond objects? becomes the new fundamental question

All fundamental questions can be put in this form—as in discussion of identity and abstract objects. Even the how of becoming has Being. A prime example of cultural distortion: we argue GOD’s existence but the essential issue is What such ideals can mean

1.1.4.4  General cosmology††

EXPERIENCE-EXPERIENCED

MIND-MATTER, FIRST ORDER BEING-SECOND ORDER BEING, BEING AS BEING-BEING IN RELATION

For this also see Cosmology (and origins) of form&: NO FORM-NO MIND, INDEPENDENT MODES OF MIND-MATTER, NECESSITY OF INTERACTION OVER TIME, LOCAL SUBSTANCE, LOCAL MONISM

IDENTITY, SAMENESS, DIFFERENCE (repeated from above)

EXTENSION (RELATION, SPACE), DURATION (CHANGE / PROCESS, TIME); SPACE-TIME; IDENTITY-RELATION-PROCESS MECHANICS

UNIVERSE AS BEING OVER SPACETIME AND ITS ABSENCE Þ absence of spacetime º absence of identity Þ IMMANENCE and LOCALITY of TRANSPARENT IDENTITY Þ DYNAMICS (mechanics) of IDENTITY – RELATION – CHANGE

SENTIENT BEING, SIGNIFICANCE, AGENCY (repeated)

INDIVIDUAL, DEATH, RECEPTACLE, PAIN, SUFFERING (an essential source of meaning—would we be truly better off without suffering), JOY, MEDITATION, VISION QUEST, THE WAY OF BEING

Death is real but not absolute; existential significance; the ultimate a RECEPTACLE for disposition to emerging-merging-reemerging identity of substantial beings

GROUP, CIVILIZATION, LOCAL CIVILIZATION, UNIVERSAL CIVILIZATION

1.1.4.4.1                                  In general cosmology there is no substance

In MONISM, experience and Being are coupled through and through; in DUALISM their interaction is inexplicable. General cosmology does not follow a strict substance metaphysics—i.e. one of fixed kinds and no emergence of or interaction among kinds—limitlessness prevents this. There is NO PERMANENT FORM or substance—all forms function as substances; UNIVERSAL CAUSATION is at most weak; in general cosmology kinds and forms may occur independently but must at times merge, emerge, and export—kinds-forms are not substances and are organic to being. Our cosmos normally approximates monism. The constitution of beings is normal—only normally inviolable: beings have no absolute real limits or impossibilities.

1.1.4.4.2                                  The variety of being and identity

SENTIENT UNIVERSE (the universe has identity), LIMITLESS VARIETY AND PEAKS-extension-duration in endless aperiodic cycling—so no static ultimate—in acute, diffuse, and non-manifest phases in relatively remote EPOCHS; CAUSAL CONNECTIVITY is at most local (in creation-destruction, time has causal direction); beyond ours, there are cosmoses, natural laws, physical and living forms without end or limit; these occur meshed to a VOID-TRANSIENT BACKGROUND; only some occurrences have MECHANISM; every atom is a cosmos, every cosmos an atom; INHERITANCE OF POWER: individuals and civilizations inherit these powers—while in limited form realization is ETERNAL ENDEAVOR; local civilizations (webs of cultures across time and continents) merge with universal Civilization (capitalized, the matrix of civilizations across the universe) and Being; discovery and realization beyond a cosmos—beyond the normal—is a limitless and eternal journey. What is the identity of self? In overcoming limited form individuals realize the ultimate—but for process even these are local peaks.

1.1.4.4.3                                  The greatest being

SENTIENT BEING (repetition)

SIGNIFICANT BEING, GREATEST BEING AS ESSENTIALLY SENTIENT AND SIGNIFICANT

GOD

BRAHMAN, ATMAN, PERFECT BUDDHA, and AETERNITAS, BUDDHAHOOD (PERFECT BUDDHA)

1.1.4.4.4                                  The fundamental relation between Atman and Brahman††

1.1.4.5  Modes of Being&

This section and the next three are repeated from Categories.

1.1.4.5.1                                  Experience and the real world
1.1.4.5.1.1                                   Experience, consciousness, and quality
1.1.4.5.1.2                                   Experience and the real world
1.1.4.5.1.3                                   Mind, matter, and the question of substance

1.1.4.5.1.3.1                                         The question of substance

1.1.4.5.1.3.2                                         The general case

1.1.4.5.1.3.3                                         The substance case

1.1.4.5.2                                  Integral nature of mind and world
1.1.4.5.3                                  Agency, significance, free will

See identity, psyche and agency& practical agency††

1.1.4.5.4                                  Reflections in search of further modes of Being and aspects of the mental

1.1.4.6                       Origins of Being&

1.1.4.6.1                                  Nature of origins
1.1.4.6.2                                  Insufficiency of mechanism and random process
1.1.4.6.3                                  Necessity and sufficiency of indeterminism
1.1.4.6.3.1                                   Indeterminism gives rise to partial determinism and mechanics
1.1.4.6.3.2                                   Indeterminism and mechanism are optimal for emergence of forms
1.1.4.6.4                                  Special origins
1.1.4.6.4.1                                   Issue of a creator

If the universe is all being it includes all creation: the universe is not created. This emphasizes that some term should refer to all being and that special conceptions of the universe, e.g. created or material or spiritual create a categorial conflict between the notion of UNI-VERSE and the special conceptions.

But one part of the universe may be implicated in the creation of another.

1.1.4.6.4.2                                   Simulation

SKEPTICISM, REAL WORLD, SIMULATION HYPOTHESIS

This has all the problems of the issue of creation.

Of course one part may be simulated.

Also note that both simulation and non-simulation can be simulated.

See the simulation hypothesis.html

1.1.4.7                       Identity, relation, and process; quality; being, space, and time&

Identity is fundamental and might come earlier.

1.1.4.7.1                                  Identity, self, other, object

SENTIENCE (primitive awareness, will be seen to extend to the material root)

SAMENESS, DIFFERENCE

IDENTITY (BE-ING)

AGENCY, MECHANICS

Psychology is pertinent here but deferred to Identity, psyche and agency&.

1.1.4.7.2                                  Identity, quality, space, and time
1.1.4.7.3                                  Causation and determinism
1.1.4.7.4                                  State, relation, process, and dynamics
1.1.4.7.4.1                                   State and relation
1.1.4.7.4.2                                   General process

1.1.4.7.4.2.1                                         Descriptive process

1.1.4.7.4.2.2                                         Evolutionary—indeterministic-deterministic process

1.1.4.7.4.2.3                                         Dynamical—deterministic and stochastic

1.1.4.8                       Levels of Being&

1.1.4.8.1                                  General
1.1.4.8.2                                  Receptacle and disposition

1.1.4.9  Cosmology (and origins) of form&

1.1.4.9.1                                  Form, indeterminism, novelty, and determinism. Adaptive systems; adaptation as a kind of cause

FORM, ORIGINS

ABSOLUTE INDETERMINISM, NOVELTY, ABSOLUTE DETERMINISM, FORM (repetition), ADAPTIVE SYSTEMS, INCREMENTAL PROCESS,

CAUSE, MECHANISM, IMMANENCE, SUBSTANCE, LOCAL SUBSTANCE

1.1.4.9.2                                  Singular events and their significance

SINGULAR EVENT

1.1.4.10                  Physical cosmology and its origins&

1.1.4.10.1                             Aim

Io explain physical cosmologies from the space-time relational-experiential cosmology

1.1.4.10.2                             Means

Model the transient emergence of the above cosmology; symbolic-qualitative expression; quantitative approaches deriving from theoretical physics; computer modeling of void through deterministic layers whose dynamics is intrinsic rather than imposed

DYNAMICS

RELATIONAL-EXPERIENTIAL COSMOLOGY

VOID TRANSIENT, transient origin of HYPER-DENSE STATES (SINGULARITY), SEMI-CLASSICAL behavior, EXTENSION-RELATION-PROCESS model (with INERTIA), SEMI-DETERMINATE IDENTITY, PROCESS INDETERMINISM, dual ORIGIN OF FORCE-INERTIA, SIMULATION, DIGITAL MODELS, LAYERING

1.1.4.10.3                             Some sources

Foundations of physical cosmology.html

Foundations of physical cosmology-detail.html.

Early Universe

1.1.4.11                  System of human knowledge&

This could be considered under: Categories > Metaphysical > Knowledge > The extent of human knowledge

1.1.4.12                  Summary: Cosmology&

Note: the dimensions of Being are in the treatment of metaphysics.*

17. IDENTITY is sense of sameness of object including person or self.

17.1.      Difference (a) with identity marks TIME, (b) without identity marks SPACE (so suggesting that times and spaces are the only extensive coordinates of the world), (c) further differences mark INTRINSIC and relational or SECONDARY properties of beings—while they have being.

17.2.      The universe is Being over all space-time, any other modes of difference, and their absence.

17.3.      EXPERIENCE, which includes the sense referred to above, is subjective awareness in all its forms.

17.3.1.           The difference between world as solipsistic experience and real world which includes beings-with-experience is one of naming; we prefer that latter as simpler and as effective.

17.3.2.           As an aside, that we might be simulated beings does not mean that we are not real beings. But we can be seen as simulations created by the void; and our computer simulations are poor copies of human level beings.

17.4.      EXPERIENCE is defining of MIND.

17.5.      MATTER is the external form of what is perceived.

17.6.      Only in a cosmos can matter be thought of as SUBSTANCE whose relations are mind.

17.7.      Herein lie resolutions of the issues of mind, CONSCIOUSNESS, and matter.

17.8.      In the universe there may be MANY MODES of time, of space, of mind, and of matter. These different modes can and do exist in isolation; in a cosmos there is a limited number of modes that result from stability; but where there are many they may interact; and where there are only one kind they may and will interact with others, on another occasion. There may be matter without mind. But where there is mind, its form is always matter. Mind is an inner aspect of material form in its relations. It is probably better to use the terms first and second order being rather than matter and mind.

1.1.5    Agency&

A more complete title would be Identity, psyche, and agency. This could be a section under cosmology but is promoted one level because of its detail.*

1.1.5.1                       Introduction

1.1.5.1.1                                  Purpose

To develop essentials of:

DYNAMICS of FUNCTION and PERSONALITY.

Particular interest is in:

TRANSFORMATION OF PERSON as a part of and GATEWAY

to the transformation of being.

1.1.5.1.2                                  Main topics

FUNCTION, IDENTITY (PERSONALITY), AGENCY, PRACTICAL AGENCY

1.1.5.1.3                                  Principles

PSYCHOLOGY

is the study of the modes and integration of Being; the following are repeated from Experience and existence:

EXISTENCE (BEING), EXPERIENCE (AFFECTIVE, EFFECTIVE), MEANING

REFLEXIVE EXPERIENCEPURE (REFLECTIVE), ATTITUDE (RECEPTIVE-AFFECTIVE-DIRECTED), ACTION (ACTIVE-EFFECTIVE)

1.1.5.1.4                                  Identity and psychology

1.1.5.2                       Psyche and function

1.1.5.2.1                                  Outline

The following contains some repetition.

EXPERIENCEAFFECT, EFFECT

REFLEXIVE EXPERIENCEPURE (PURE EXPERIENCERECALL-MEMORY: ICONIC, SYMBOLIC), AFFECTIVE (ATTITUDE), EFFECTIVE (ACTION)—source of HUMAN IDENTITY

EXPERIENTIAL MODES

ENVIRONMENT-BODY (OUTER-INNER), BOUND-FREE (PURE), COMPULSIVE-NEUTRAL

BACKGROUND-FOCUSSCANNING-ATTENTION, PRECONSCIOUS-CONSCIOUS

1.1.5.2.2                                  The functions

COGNITION

PERCEPTION (outer-bound-neutral), THOUGHT (free-neutral; ICONIC, SYMBOLIC)

FEELING—bound-inner

PAIN and PLEASURE (inner-mild to imperative compulsion)

EMOTION—mutually conditioned feeling and thought

BEAUTY—an object that evokes pleasure is beautiful

REFLECTION—thought-emotion as integral, not to be essentially separated (HEART-MIND AS ONE)

ACTION—reflective with a continuum from PASSIONATE to CHAOTIC

AGENCY, MECHANICS: perception ® reflection ® action …

1.1.5.3                       Personality and change

1.1.5.3.1                                  Personality

PERSONALITY—dynamic pattern of:

SELF, identity, thought, feeling, BEHAVIOR, COMMUNICATION, interaction, life CHOICE, commitment, action, and FOLLOW THROUGH

Issues of personality

FREEDOM and DETERMINISM (optimism vs pessimism); effect of ENVIRONMENT and HEREDITY, DIMENSIONS of personality (delineating TYPES); INITIATIVE and REACTIVE components; FREEDOM / MALLEABILITY / SELF-MODIFICATION and FIXITY / CONDITIONING

Here the interest is in

KIND and DEGREE of freedom; environment, initiative, malleability and fluidity versus fixity; and MEANS of change including WAYS and THERAPIES and catalysts.

1.1.5.3.2                                  Approaches to personality
1.1.5.3.2.1                                   Top-down

Starts with elements of identity and POLARITY: examples

Identity

Self-REALITY (NATURE, Self, OTHER, SOCIETY, CULTURE, PSYCHE, WORLD, the UNIVERSAL)

Polarity

Fluid vs fixed (CHILD-ADULT), self vs other vs WORLD FOCUS (INTROVERSION vs EXTRAVERSION), NERVOUS vs CALM (sensitive-nervous vs secure-confident), COMPASSIONATE vs analytical-DETACHED, ACUTE vs DULL

1.1.5.3.2.2                                   Bottom-up

The functions and their integration

1.1.5.3.3                                  Personality: integration, growth, and change

INTEGRATION is:

SYNERGIC or GESTALT adaptation of function and involves FLUIDITY and FIXITY

DEVELOPMENT or is general development conditioned by specific circumstance—

NEURO-ENDOCRINAL, BEHAVIORAL MODELING vs INDEPENDENCE, ENVIRONMENT, COMMUNAL REINFORCEMENT, INTRINSIC STABILIZATION vs DE-STABILIZATION; growth lies on a range of WELL to MALADAPTED

GROWTH is directed development or change; factors include

MALLEABILITY, COMMUNAL PRACTICE or COMMUNAL WAYS and THERAPEUTIC PRACTICES of BEING-MAINTENANCE-RENEWAL, CATALYTIC CATHARSIS, RE-PATTERNING

1.1.5.3.4                                  Personality factors and integration

The idea of personality factors and integration is to discuss personality at the level of personality—rather than via atomic functions (the two can be regarded as complementary).

The purpose of inclusion is as the elements of change in relation to growth including ultimate growth.

I don’t want to get too much into theory. Here are just some examples for use

1.1.5.3.4.1                                   Personality factors

1.     TYPE theories—Jungian type theory

PERCEIVING functions—SENSING and INTUITION

JUDGING functions—THINKING and FEELING

2.     Type theories—The ‘BIG FIVE’ suggests the following determinants

OPENNESS TO EXPERIENCE—inventive-curious vs consistent-cautious

CONSCIENTIOUSNESS—efficient-organized vs easy-going-careless

EXTRAVERSION—outgoing-energetic vs solitary-reserved

AGREEABLENESS—friendly-compassionate vs analytical-detached-antagonistic

NEUROTICISM—sensitive-nervous vs secure-confident

3.     Type theories—Asian, e.g. AYURVEDA; though simple such theories may be useful in relation to change. In Ayurveda, individuals are combinations of the following:

VATA type—physical and mental qualities reflect SPACE and AIR; commonly quick thinking, thin, and fast moving.

PITTA type—reflect FIRE and WATER; a fiery personality and oily skin.

KAPHA type—reflect EARTH and WATER; a solid bodily frame and calm temperament.

4.     In PSYCHOANALYTIC theories, e.g., Freud the dynamic components of personality are

ID, EGO, SUPEREGO

In SOCIAL COGNITIVE theories, behavior is explained as a function of cognitions of the world, especially of other people.

In HUMANISTIC THEORIES, FREE WILL is a major component: human beings have a degree of self determination. Abraham Maslow posited the following factors (which are found to a significantly in self-actualized individuals).

AWARENESS,

REALITY and PROBLEM CENTEREDNESS,

ACCEPTANCE of what cannot be changed and SPONTANEITY, and

An UNHOSTILE sense of HUMOR and democratic ATTITUDE.

Not all personality theories are element (type, dynamic component) theories—for example, behaviorist theories.

1.1.5.3.4.2                                   Integration

1.     Type theories

Various combinations of the factors

2.     Psychoanalytic theories

Relations between id, ego, superego; effect of development

1.1.5.4                       Identity, dynamics, and agency

These could of course be placed in the section, Metaphysics and the Categories of Being.*

1.1.5.4.1                                  Elements of a Way of Being
1.1.5.4.1.1                                   What are the elements?

The ELEMENTS of a Way of Being are primitive basis of a:

MECHANICS OF THE WAY OF BEING—of realization.

1.1.5.4.1.2                                   Basis

From consideration of difference there arose a tentative IDENTITY-RELATION-PROCESS MECHANICS. or description or MODEL.

The following are tentative.

1.1.5.4.2                                  Dimensions and elements of identity

The tentative DIMENSIONS AND ELEMENTS OF IDENTITY—also, PHASES OF GROWTH:—shall be the following classical dimensions:

NATURE (physical, biological),

CIVILIZATION (individual, society)—often tied to PLACE,

PSYCHE (cognition, emotion, integration as personality), and the

UNIVERSAL (immediate, ultimate).

1.1.5.4.3                                  Elements of relation

ELEMENTS OF RELATION include the following

NaturalFORCE, FIELD, FLOW, CHEMICAL;

Of civilization and societyCOMMUNICATION: BEHAVIORAL, and LINGUISTIC expression;

Of psycheEXPERIENCE, INTELLIGENT AND PASSIONATE COMMITMENT; and

The universalONE and MANY. As FORESIGHT, experience and choice mediate identity and process.

The mechanics is incremental (from Cosmology (and origins) of form&), and in large steps: seeing-choosing-risking-acting and consolidating the significant and the ultimate. It is self-examining-referential, ever under discovery, an active part of the metaphysics. It employs-develops The Way, catalysts and ways.

1.1.5.4.4                                  Elements of process

ELEMENTS OF PROCESS include the following

NaturalMOTION, FUNCTION, EVOLUTION;

Of civilization and societyLOCAL CIVILIZATION or POPULATION and INSTRUMENTAL MEANS: WAYS (revelation-illumination), DISCIPLINES, TECHNOLOGY, ECONOMICS, POLITICS

PsycheCOGNITION (MIND-THOUGHT) and EMOTION (HEART), and ACTION. INTRINSIC MEANS: CATALYSTS (fracture-integration), PRACTICES (and problem of ULTIMATE PRACTICE), IMMERSIVE ECONOMICS and IMMERSIVE POLITICS; and

The universalULTIMATE and IMMEDIATEUNIVERSAL CIVILIZATION. Universal and local cycles of BECOMING, PEAKING, and DISSOLUTION.

1.1.5.4.5                                  A table of the dimensions and elements of identity, relation, and process

 

Dimension

Identity

Natural
(Physical and biological)

Civilization
(Modes: Society and Individual)

Psyche
(Cognition, emotion)

Universal
(Ultimate-immediate, Brahman-Atman)

Relation

Force-field, flow, chemical

Communication—behavioral, expressive, speech and language

Experience, passion, commitment

As foresight, experience and choice mediate—relate—identity and process; the mechanics is incremental (see Cosmology (and origins) of form&), and in large steps: seeing-choosing-risking-acting and consolidating the significant and the ultimate. It is self-examining-referential intelligence, ever under discovery, an active part of the metaphysics. It employs-develops The Way, catalysts and ways.

One and many

Process

Motion, function, and evolution

Local population

Instrumental means—cultural ways, disciplines, technology, economics, and politics

Thought, feeling, action

Intrinsic means—catalysts, practice, immersive economics and politics

Universal population

Universal and local cycles of becoming, peaking, and dissolution

1.1.5.5  Practical agency††

1.1.5.5.1                                  Simple practical agency
1.1.5.5.1.1                                   The essence

Practical agency is based in the ultimate metaphysics for knowledge and realization combined with traditional disciplines and practice—and of course experience, experiment, and reason.

Realization always begins in the present.

It is iterative; it learns; but it allows for significant increments.

1.1.5.5.1.2                                   The essential dimensions, relations and processes

The following dimensions are repeated from Practical agency. In this brief version, elements of dynamics, relation, and process are included only in the everyday and universal process templates.

18. The dimensions of Practical agency will be the dimensions of agency and identity—NATURE, SOCIETY AND CIVILIZATION, PSYCHE, and THE UNIVERSAL.

18.1.      It will recognize the INTRINSIC (INNER) and the INSTRUMENTAL (OUTER).

18.1.1.           The intrinsic so far is near complete.

18.1.2.           The instrumental includes the use of the world—of the EXTERNAL UNIVERSE including PSYCHE AS AN OBJECT, and of SCIENCE AND TECHNOLOGY for support and construction of HIGHER BEING and its forms.

1.1.5.5.1.3                                   Method or approach

See Becoming: The Way of Being, below

1.1.5.5.2                                  Introduction

Practical agency is core to an effective approach to realizing the ultimate. It is based in the universal metaphysics and an understanding of psyche.

19. While the traditional systems have power, realization of the ultimate is also always in the moment and experimental.

It is about integration of ideas and agency into daily and universal life.

It may have formulaic aspects but these are always under review and there is always appeal to first principles—to the metaphysics which includes its method.

The dimensions of  Practical agency will be the dimensions of agency and identity—NATURE, SOCIETY AND CIVILIZATION, PSYCHE, and THE UNIVERSAL.

It will recognize the INTRINSIC (INNER) and the INSTRUMENTAL (OUTER).

The intrinsic so far is near complete.

The instrumental includes the use of the world—of the EXTERNAL UNIVERSE including PSYCHE AS AN OBJECT, and of SCIENCE AND TECHNOLOGY for support and construction of HIGHER BEING and its forms.

To complete the intrinsic-instrumental, we include POLITICS-ECONOMY in their instrumental and intrinsic-immersive forms.

However, consider the nature of realization. Focus on an individual. They see, perhaps, only the immediate world and life. But they are in some sense the universe. What sense—given that they do not see their identity with universe and other? The external sense is that they are dispositions of Being and continuous of it wherein lies the connection-identity of all Being. But they do not see it. Here is the essence—to begin true realization they must cultivate awareness of this identity as a first step and then cultivate it toward realization, with support of the instrumental. Regarding realization it is important that in a good sense, actually and or instrumentally, we are always at the beginning. But it should also be remembered that FP guarantees ultimate realization; our aim is to make it a good combination of efficient and wonderful.

Therefore an essential for the path is training in and cultivation of this aspect of being.

Indian traditions have a number of terms for this aspect [CITTA]-[VIJNANA]-[MANAS] which are [Heart / Mind or Mindset]-[Consciousness / Life Force / Discernment]-[The general thinking facility associated with volition].

But it is clear that those traditions are already too discerning for our overarching aim. Discernment is good but it is not just that we want sometimes to rise above detail—a problem is that great detail is often over and distorted or error laden specification and that is misleading.

Therefore we begin by emphasizing Citta in the sense of heart-mind. The points being made are this combines emotion and cognition; and that while cognition includes the neutral element of perception and the freeing element of thinking, it also includes the binding element of feeling. It is crucial that the binding-neutral-freeing are interwoven. This is why intellect (thought) alone may present an image of truth / freedom, full realization is not possible without transformation of the feeling and perceptive entrenchment in local personal-cultural reality.

What we want to change is HEART-MIND.

But there is more. We have seen that we want to immerse this in the world (real and external) and support it with the instrumental (body, technology).

We want to change HEART-MIND-BODY-WORLD. But this is getting too detailed again. Our names for our focus will be Citta or TRUE-BEING.

So we emphasize Citta or true-being training, inner path, outer dimensions and sangha.

1.1.5.5.3                                  Agency and yoga

Yoga will refer to integration of true-being whether Hindu-Indian, Buddhist in its many forms, or traditional or modern western approaches, or experiment and reason.

Yoga and meditation. Shamatha, Vipasana, and Transformative meditation (which is meditation in the service of transformation to the highest level of Being).

1.1.5.5.4                                  Vajrayana practice

This is tentative and intentionally brief pending, at least, study and practice. Here are some parts, taken from Chagdud Tulku’s 2001 Revised Edition of Gates to Buddhist Practice:

1.     Seeing our ignorance—recognition that we are trapped in our heart-mind ignorance.

2.     Beginning to overcome duality—the split into self-other. Working with the three (five) poisons—attachment and desire, anger and aversion, and ignorance (and two others: pride and jealousy).

3.     The lama and the four thoughts as foundation for practice. The four thoughts are (i) precious human birth, (ii) impermanence, (iii) karma, and (iv) the ocean of suffering. The foundation begins with contemplating the four thoughts as a mix of shamatha and vipasana.

4.     Refuge—the three jewels: the Buddha (enlightened teacher), the dharma (path), and sangha (community of that maintains unbroken practice); the outer sources of refuge. The inner sources are the lama, yidam (meditation deity), and dakini (the feminine principle of wisdom, from which  arises the accomplishment of enlightened activity).

5.     Bodhicitta—has three components: arousing compassion for the suffering of  beings; aspiring to attain enlightenment in order to benefit all beings, called  wishing bodhicitta; and actively engaging in the path of liberation in order to  accomplish that goal, called engaging bodhicitta.

6.     Introduction to Vajrayana—faith, prayer, and preparation for death.

7.     The Vajrayana Path—guru yoga, introduction to the great perfection—to be taught esoterically by a guru or lama based on the ordinary (four thoughts) and extraordinary preliminaries (refuge and Bodhicitta) above, the foundation of the perfection in meditation and action.

8.     The aim—more than intellectual understanding, the aim is stable mind-heart awareness of true being. “What we are working toward is an unalterable realization, like  space itself, which by its very nature never changes.” The aim is relaxation—the true nature of mind, e.g. in the spaces between thoughts—and awareness brought to all action and activity.

9.     The exoteric path—the aim of this extra item is to discover whether the true esoteric is not after all exoteric and the true path the most direct.

1.1.5.5.5                                  Some meditations
1.1.5.5.5.1                                   Purpose of the yoga-meditations

The many purposes support a single main purpose—the identity of Atman (self-spirit-consciousness) and Brahman (Universe-Ultimate-Spirit-Consciousness)

Two aims or foci are

Being—in identity—meditating, seeing, vision

Becoming—within that identity—contemplating, acting

The many purposes include

1.1.5.5.5.2                                   Some yoga-meditations to work on

Parts III (Refuge and Bodhicitta), IV (Foundational nature, Faith, Death…), and V (Guru Yoga, The Great Perfection, Nature of mind) of Gates to Buddhist Practice (Chagdud Tulku)… also see tantra-outline.html

Other…

1.1.5.5.5.3                                   Everyday life as spiritual practice

1.     A typical but very flexible set of activities. Dedicate-affirm-relax-focus (see below) tailored to: (i) Rise (ii) Review—the day… and life-death-Brahman-birth (iii) Realization projects (iv) Yoga-meditation (v) Food-chores (vi) Exercise-nature-meditate-photography (v) Evening—realize, network, prepare.

1.1.5.5.5.4                                   Contemplating and overcoming the ‘poisons of the mind’

2.     Attachment and desire / anger and aversion / Ignorance

Add, improve, and order*

1.1.5.5.5.5                                   Contemplating the four thoughts of Chagdud Tulku’s Vajrayana

3.     Contemplating the four thoughts (Vipasana), cutting, and Shamatha (relaxation)— precious human existence / impermanence / karma and rebirth / ocean of suffering

1.1.5.5.5.6                                   Shamatha, cutting, vipasana

4.     Shamatha: heart rate and pressure, relaxation, space between thoughts. Meditation—Pema Chödrön

5.     Vipasana: overcoming inner constraint due to judgment—being equal on the inside and the outside—optimize with regard to overcoming vs. achieving.

6.     Work with negativity in thought and emotion

7.     Uncover my prejudices and resentments, see patterns of behavior and resenting, meditate on these without judgment—to accept etc. fourth step-for internet.html

1.1.5.5.5.7                                   Dedication to the way

8.     Dedication—I dedicate my life to the Way of Being: to shared discovery of ideas and realization in action; to shedding the bonds of limited (dualist) self so that I may see the way so clearly that even in difficulty life is flow over force; to realizing the ultimate in this life and beyond.

1.1.5.5.5.8                                   Affirming identity of Atman and Brahman

9.     Affirmation—That pure unlimited consciousness that is all being is supreme reality. That is the universe—its life and breath—and that alone am I. And so I am and embody the self-transcending universe that is all Being and has no other.

1.1.5.5.5.9                                   Visualizing and conceiving Atman is Brahman

10. Self = universe (Atman, spirit = Brahman, eternal and ultimate consciousness)—(a) as Being (2) as process.

1.1.5.5.5.10                               Ideas to action to learning to ideas; and planning

11. Ideas into action into learning into ideas.

1.1.5.5.6                                  The dimensions of identity&

Agency and yoga are training merging with action for heart-mind. For completeness we also emphasize:

Nature—as place, inspiration, and resource

Society-civilization—as sangha and inspiration, place or home, inspiration, resource, and community-in-process-of-realization. All dimensions of society are important including education, and political economics. What we especially emphasize are the immersive aspects of education and political economics which stand in contrast to the institutional emphasized in standard-civilization (but not to the exclusion of the institutional).

Psyche—or true being as individual being (mind) immersed in and in transaction with universal being.

The Universal—repose in ideas and being joined to becoming. The Way, Path, Ways, Catalysts, Experiment and Experience, and Reason.

1.1.5.5.7                                  Elements of identity, relation, and process&
1.1.5.5.7.1                                   Dynamics

Includes dynamics.

Details specified in the next part on The Way.

1.1.5.5.7.2                                   Elements of identity

Details specified in the next part on The Way.

1.1.5.5.7.3                                   Elements of relation

Details specified in the next part on The Way.

Sangha as way and reinforcement.

1.1.5.5.7.4                                   Elements of process

Details specified in the next part on The Way.

The Way, Path, Ways, Catalysts.

Practice—but take action despite incompleteness.

1.2       Becoming: The Way of Being††

‘Manual of ­­­­­Realization.*

Emphasize Practical agency, inner-outer path, dimensions.*

The Way, founded in the metaphysics, identifies psyche and the real.

The Way is an approach to realization, founded in the Ideas.

1.2.1    The Aim of Being††

1.2.1.1  The Aim of Being††

Derivation*

The aim of The Way is identical to the aim of Being.

THE WAY

UNIVERSAL AIM OF BEING, AIM OF THE WAY, PRACTICE, UNIVERSAL PRACTICE (REALMS), DAILY PRACTICE

DUTY, PROCESS, SHARING, DISCOVERY OF THE RANGE OF BEING, HIGHEST FORMSIMMEDIATE, ULTIMATE, REALIZATION, PLATEAU, PEAK

1.2.1.2  The Aim of Being and Ethics&

ETHICS

VALUE OF THE AIM, EXPECTATION, RESOURCE ALLOCATION, REASON, EMOTION, RATIONAL ETHICS

1.2.1.3                       Summary: The Aim of Being&

And attitude*

The aim of Being is shared discovery and realization of the highest Being in the immediate world and the universe.

This is the core ETHIC.

Although the universal metaphysics is not perfectly secured, it is consistent with valid culture, reason, and experience and we adopt it as an existential source of meaning and (optimal) fulfilment of the aim of Being.

1.2.2    The Way of Being††

1.2.2.1  Attitude††

DOUBT and EXISTENTIAL DOUBT.

An existential stance—doubt and POSITIVE ACTION—to the ultimate nature of individual-universe is the ethical attitude

We live in one world but two apparent worlds the finite with death and the limitless with immortality

Universal Metaphysics—INTUITION, PLAUSIBILITY, OCKHAM’S PRINCIPLE, EXISTENTIAL ATTITUDE, INTUITION, INTELLECT, GREATEST EXPECTED IMMEDIATE AND ULTIMATE OUTCOME, THIS LIFE AS ULTIMATE OPPORTUNITY, FINITUDE AND PRECIOUSNESS, LIMITS and LIMITLESSNESS

Being is ever on the path but engagement is the way to the greatest significance. The path begins with the greatest cultivation of the present occasion.

DESTINY

1.2.2.2  Ways, catalysts, and paths††

1.2.2.2.1                                  Ways††

WORLDVIEW of UNIVERSE, PERSON, INDIVIDUAL-COMMUNAL, RECEIVED WAYS (e.g., religion), CONSOLIDATION, MAINTENANCE, and RENEWAL

APPROACH TO REALIZATION, IDEAS, ACTION, FACT, CORRECTION, INCREMENT, REASON, SIGNIFICANT CHANGE

1.2.2.2.2                                  Catalysts††

TRANSFORMATION OF GESTALT, CATHARTIC CATALYSIS, COGNITIVE-EMOTIVE INITIATIVE, EXPERIMENT

1.2.2.2.3                                  Paths††

INDIVIDUAL, CIVILIZATION, DESTINY, DESIGN, ETERNAL PATH, RECEPTACLE, CULTIVATION OF THE PRESENT

INTRINSIC, SUPRASECULAR STAGES, PRACTICESHARING (UNCONDITIONAL CONVERSATION), REFLECTION, YOGA AS EMBEDDING IN THE REAL, EXPERIMENTAL, RITUAL

INSTRUMENTAL, SECULAR, POLITICS, ECONOMICS, TECHNOLOGY, INSTRUMENTAL vs IMMERSIVE APPROACHES

EVERYDAY PROCESS, UNIVERSAL PROCESS, MUTUALITY

1.2.2.2.4                                  Summary: Ways

The ways include those stemming from the universal metaphysics and cosmology in interaction with tradition.

The ways include systems of approach—emphasizing heart-mind practice as well as the instrumental, e.g. science, technology, and political economics.

The sciences etc have intrinsic aspects, e.g. via immersion. Thus there may be immersion physics, and there are immersion economics and politics (mixed with the instrumental).

The ways include catalysts—e.g. yoga, meditation, vision quest, Beyul…

The ways address place and the dimensions and elements of Being, and the elements of relation and process.

1.2.2.3                       The Way of Being††

1.2.2.3.1                                  Some issues

Citta—integral mind of intellect-emotion or mind-heart—as essence of knowing and reason for slow change need for practices.

Sangha as way and reinforcement.

Practice—but take action despite incompleteness.

1.2.3    Templates for Being and practice††

The everyday and universal process templates emphasize the immediate and the ultimate and that these phases must be connected

RENEWAL, EVERYDAY PROCESS, UNIVERSAL PROCESS

1.2.3.1  Everyday process template††

RISE before the sun, DEDICATION, AFFIRMATION, REVIEW, DISCOVERY, REALIZATION-YOGA, TASKS, EXERCISE, EVENING: REST, RENEWAL, realization, COMMUNITY, tasks, PREPARATION, dedication, SLEEP EARLY

1.2.3.2  Universal process template for ideas, action, and dimension††

BEINGPURE BEING, SPIRITUAL PLACE, RENEWAL

IDEASKNOWING

BECOMINGNATURE, PSYCHE
BECOMINGCIVILIZATION and CULTURE
BECOMINGARTIFACT
BECOMINGUNIVERSAL: CATALYSTS, WAYS, RENEWAL, MAINTENANCE

1.2.4    The p­­­ath

Individual, civilization, and Being*

1.2.4.1  So far

1.2.4.1.1                                  Ideas

RELATIVE COMPLETENESS, REVIEW

1.2.4.1.2                                  Becoming or realization
1.2.4.1.2.1                                   The process

IN PROCESS, ANALYTIC MEDITATION, VISUALIZING PAST AND FUTURE

1.2.4.1.2.2                                   Intrinsic

INTRINSIC

PSYCHE, YOGA, SANGHA

1.2.4.1.2.3                                   Instrumental

INSTRUMENTAL

BODY, INVOLVEMENT (POLITICS, ECONOMICS, TECHNOLOGY and EMBODIMENT OF IDENTITY), IMMERSION

1.2.4.1.3                                  Being

INCOMPLETENESS OF REALIZATION, GIVENNESS OF THE ULTIMATE, NECESSITY OF VISION, PATH AS THE ETERNAL PRESENT

1.2.4.2  Future

Epilogue&

Optional – if there is a prologue.

The end of the TWB story. Closure for readers.

Glossary&

Full or selective*

See other documents with glossaries*

The glossary will be completed after the main essay is complete (a preliminary list of terms may be maintained)*

Index

Not optional.

2         Resources&

2.1       Living the way&

For readers*

2.1.1    Guides††

Preliminary and related material.*

Include advice to readers.*

2.1.1.1                       Everyday template

2.1.1.2                       Universal template

2.1.2    Online

2.1.2.1                       Website and essays

2.1.2.2                       Blog and FAQ topics

See Site… > Blog and FAQ topics

2.1.2.3                       Digital modeling of the early universe

2.1.3    Sources

Also see the preface. Have greater detail here.*

2.1.3.1                       Influences

See my sources.

2.1.3.2                       Literature

Thinkers and actors*

2.1.3.2.1                                  General

My sources are too many to list. See the incomplete bibliographies—the bibliographies.html.

Perhaps it would be most useful to note that both systematic and just for interest browsing and reading are immensely useful and complementary; that no work is a priori to trivial to be useful; that reading complements reflection and experience; and to list some of the essential philosophical and other writers that have influenced my thought.

2.1.3.2.2                                  Writers

The Way of Being website has a number of lists of sources and essays with such lists.

For now, I note only some main writers, from Journey in Being; they are mostly philosophers:

Veda Vyasa (date and authenticity unclear), Plato (424/423 BC-348/347 BC), Aristotle (384 BC-322 BC), Adi Samkara (788-820), Johannes Scotus Eriugena (815-877), René Descartes (1596-1650), Baruch Spinoza (1632-1677), Gottfried Leibniz (1646-1716), David Hume (1711-1776), Immanuel Kant (1724-1804), Friedrich Nietzsche (1844-1900), Hans Vaihinger (1852-1933), Bertrand Russell (1872-1970), Ludwig Wittgenstein (1889-1951), Martin Heidegger (1889-1976), Karl Popper (1902-1994), Ernst Mayr (1904-2005), Carl G. Hempel (1905-1997), Kurt Friedrich Gödel (1906-1978), Herbert A. Simon (1916-2001), John Searle (1932-), Richard K. Nelson (1941-).

Most will be familiar to the informed reader; Richard Nelson’s Make Prayers to the Raven, 1983, is a relatively unfiltered and uninterpreted source on primal worldviews.

2.1.3.3                       Online

2.1.3.3.1                                  Website and essays
2.1.3.3.2                                  Useful links

useful links.html

2.1.3.4                       How to search

2.1.4    Universal metaphysics as resource††

2.1.4.1                       Meaning and its power

2.1.4.1.1                                  The sign, concept, object notion of meaning
2.1.4.1.2                                  Sufficiency and necessity for meaning and clarity
2.1.4.1.3                                  Paradox resolution

2.1.4.2                       The nature of metaphysics and ontology

2.1.4.3                       An ultimate metaphysics for an ultimate universe

2.1.4.3.1                                  The metaphysics—the rational system of concepts has an object
2.1.4.3.2                                  Its perfect dual epistemology

2.1.4.4                       The problems of metaphysics, cosmology, and agency

2.1.4.4.1                                  Defining the problems
2.1.4.4.2                                  Categories and resolutions

2.1.4.5                       The metaphysics as an instrument of the highest realization

2.1.5    Plan*

The main priority is of course realization

To do in parallel by rough order

2.1.5.1                       Approach

§        Red

§        Top ® Down management.

§        Mark headings and content: / †† / & / * / FP / M / R; see symbols; use styles Heading 1 Main etc for the important sections.

2.1.5.2                       Immediate

See Immediate plan&

2.1.5.3                       Do primarily while realizing

§        Notes on what I find and learn

2.1.5.4                       Do secondarily while realizing

2.1.5.4.1                                  Preface

Merge most of preface to introduction; leave only a very brief preface?

2.1.5.4.2                                  Study ideas and practice

See developing the way&

2.1.5.4.3                                  Definite

§        Improve the short list of essential meditations

§        Peruse to minimize, improve, organize

§        Use personal sources and documents.

2.1.5.4.4                                  Possible

§        Early repeated conditional theorems? (1) FP dependent FP (ii) monism dependent M

§        Mark Gates to Buddhist Practice, reduce, import to practical agency or ways…

§        Continue to approve important personal sources and documents, e.g. argument.html

2.1.5.5                       Write versions

Place table of contents and ‘formatting and symbols’ at appropriate places. Keep ‘formatting and symbols’

2.1.5.5.1                                  Secondarily parallel with realization

§        Manuals – conceptual vs. action

§        Long – discursive vs. narrative-story; prologue-epilogue as part of narrative

§        Formatting options (1) TOC – framed / collapsible (2) pictures – framed? (3) use HTML 5

2.1.5.5.2                                  Primarily after sufficient realization

2.2       Developing the way&

Further resources for personal and shared process.

2.2.1    Site…

2.2.1.1                       Way of Being Website

§        Minimal essential site

§        Blog? Focus? Word Press, Sublime? FAQ?

2.2.1.2                       Blog and FAQ topics

Here are some possible blog and FAQ topics

2.2.1.2.1                                  What is the way and its aim?
2.2.1.2.2                                  Who will be interested in it?
2.2.1.2.3                                  What can this book do for you?
2.2.1.2.4                                  What is the immediate and the ultimate interest to individuals?
2.2.1.2.5                                  A personal history and motivation
2.2.1.2.6                                  What is the interest to civilization, Being, and the universe?
2.2.1.2.7                                  History of the way and related endeavors in civilization
2.2.1.2.8                                  What are the least and greatest universes consistent with experience—and science?
2.2.1.2.9                                  Is there anything beyond the empirical universe? What can we know about it—e.g., its extent, duration, and variety of Being? How can we know this? What light does this book shed on these issues?
2.2.1.2.10                             What are the common paradigms and their limits?
2.2.1.2.11                             What are the various roles of skepticism, criticism, and imagination in knowledge and realization?
2.2.1.2.12                             Is metaphysics possible? Must we not specify what metaphysics is before answering this question? Is metaphysics some specific discipline? What is the significance of the various conceptions and posited fundamental issues of philosophical metaphysics?
2.2.1.2.13                             How does the universal metaphysics overcome this?
2.2.1.2.14                             How can individuals and civilization know and approach the ultimate?
2.2.1.2.15                             Questions of consistency and doubt regarding the metaphysics
2.2.1.2.16                             Why Being and related concepts?
2.2.1.2.17                             What are the main concepts?

See text*

See glossary*

2.2.1.2.18                             What does the universal metaphysics reveal about realization?
2.2.1.2.19                             How does it incorporate the common paradigms?
2.2.1.2.20                             What are the means of realization of the aims?
2.2.1.2.21                             What are the accomplishments and status of the path so far?
2.2.1.2.22                             What background material is needed?
2.2.1.2.23                             What are the difficulties in understanding the way?
2.2.1.2.24                             Is there a guide to use?

Yes, see sections on ‘Guide’.

2.2.2    Topics for development

2.2.2.1                       Essential, immediate

2.2.2.1.1                                  The plan

Improve and execute the following—Ideas, Realization.

2.2.2.1.2                                  Ideas

Metaphysics, cosmology, logic, the sciences (physical … social; instrumental and immersive).

2.2.2.1.3                                  Realization

Tradition-experiment-reason, inner-outer, dimensions, immediate-ultimate.

2.2.2.2                       General

Combine the study topics (plan) and system of human knowledge?*

Study topics.html—with plan and details

System of human knowledge.html—with details

2.2.3    Personal sources and documents

2.2.3.1  General sources

2.2.3.1.1                                  Main

2.2.3.1.1.1                                   General

Repeated from Topics for development, above

Study topics.html—with plan and details

System of human knowledge.html—with details

The way of being-Aug2015-pocket manual-print.html

Nice but older template version of the way: template.html

The realizations-resource version.html—nice detail but older (2015); has a Question and Answer section

Early Universe—modeling the early universe

The way of being-in process.html—to be used only for detail

2.2.3.1.1.2                                   Argument

Argument.html—important; has incorporated the following documents which are no longer essential here

Argument-original version.html, Critical thinking.html, Principles of reason.html, Journey in Being-detail.html—for global issues

2.2.3.1.2                                  Secondary

The way of being.doc—earlier main in process version

Journey in Being-detail.doc—for global issues; interesting detail but old; also in argument just above

the way of being-Sep2016-mini-pocket manual.html—lists some keywords

the way of being-Sep2016-mini-pocket manual-reserve.html—same as above – with detail

concepts-main.html—an outline but does not list concepts in detail

Blogs

2.2.3.1.3                                  Cosmology

the simulation hypothesis.html

Foundations of physical cosmology.html

Foundations of physical cosmology-detail.html—equations for general relativity and quantum mechanics and field theory (electrodynamics and chromodynamics)

2.2.3.1.4                                  Religion and practice

Buddhist Psychology.html—brief personal statement and plan

Gates to Buddhist Practice - an Outline.html – not on the Internet; will eliminate this.

Gates to Buddhist Practice.html – not on the Internet.

tantra-outline.html

meditation-pema chodron.html – not on the Internet.

yoga.html

2.2.3.2                       Archive

Archive

Topic files

Old site-map.html—through 2010

What’s new—through 2010

2.2.3.3                       Resource

The Way of Being—Website

The sacred and the spiritual.html

History of Western Philosophy.html

Philosophy of Mind and Consciousness.html

Evolution and Design

Dreams and Dreaming

The bibliographies.html

General bibliography.html through 1992

Bibliography, math, science.html through 1987

Research Leadership Bibliography through 1988

2.2.4    System of human knowledge

2.2.4.1                       Sources

Repeated from Topics for development, above

Study topics.html—with plan and details

System of human knowledge.html—with details

2.2.4.2                       The system

The author&

Alternate title—(About) Anil Mitra.