The way of being The aim of the way of being is to live well in the present as inspired and shared discovery and realization of the ultimate. The way derives a worldview—the universe is the greatest possible—that requires sustenance in reason, intuition, passion, action, sharing, affirmation, dedication, and commitment. Pathways to the ultimate are developed only in template form, for to be on a path is not to follow but to share and be engaged in developing and negotiating the way and pathways. This document is an older outline for the way. See planning for the document and the way. To be used together with the brief outline to develop the outline Backup outline-January 25, 2021 Anil Mitra Copyright © August 4, 2020 – January 29, 2021 Contents 1.2 Introduction to the way and its origins 1.7 Important concepts for the way 2.4 Epistemic and instrumental significance 2.5 Interpretations of the phenomenal world 4.2 The concept of possibility 5.4 Metaphysics and experience 5.5 Skepticism, doubt, imagination as method 6.1 Plan for topics in metaphysics 6.3 Applications emerging from the real metaphysics 6.4 Problems of eastern metaphysics 6.5 Problems of western metaphysics 7.1 Cosmology and its relation to metaphysics 7.2 General cosmology and its method 7.3 Cosmology of form and formation 7.4 Physical cosmology and theoretical physics 8.3 The real and given universe 8.4 Artifact and the created universe 9.3 A program of development and templates 10.1 The way connects past, present, and future as one 10.2 Communication—text, ideas, and being 10.3 The way as a guide for immersion and realization
The way of being An outline 1 The way and its origins1.1.1 The numbered divisions of the work are ‘chapters’ and their sub-divisions and finer divisions are ‘sections’.1.2 Introduction to the way and its origins1.2.1 This chapter is an informal introduction, overview, and guide to the way of being itself and to the work.(i) The section, What is the way of being?, introduces the way, its scope, and its sources in human knowledge and culture.(ii) The section, About the work, explains how the way is implemented in the work. It notes that the work is intended as a primary and original contribution to human culture and that it is not intended as secondary literature or a textbook. Insofar as it is a guide, the work is not a detailed guide on ‘how to live’ but rather a guide to understanding bases of how to live and what may be important; consequently, ‘the way’ is not only about pathways but about how to share and develop pathways. This is critically important, for the idea of a final paradigm with regard to depth, foundation, and detail is illusory. This section presents the textual sources for the work.1.2.2 The informal presentation (a) complements the formal treatment in the main division of the work beginning with Experience (b) allows that the formal treatments be concise. Additionally, this chapter(iii) Presents the origins of the way and the work. Whereas the ‘what is the way of being’ and ‘about the work’ sections discuss origins in a general way, the sections on origins do so in a specific and detailed manner.(iv) Introduces an approach to foundations. Here, the approach to foundation is derived from an understanding of the possible and efficient roles of foundations, and it is explained why partial axiomatization is preferred to an attempt at full axiomatization (full axiomatization of the way of the world is hardly possible but even if it were, it would be both awkward and inefficient communication). The section on foundations presents a foundational framework that allows the option of a light approach to axiomatization in the formal part of the work. It emphasizes that though pieces of knowledge may be axiomatized, axiomatization and foundation are always part of a larger process; roughly, the cyclic process is experience ® reflection ® emergent system ® foundation (concepts, axioms, inference) ® application ® repeat. It explains that while foundations cannot be complete with regard to breadth, they may be complete in terms of depth. It explains that the system of the way is emergent from understanding and reason rather than ad hoc and imposed.(v) Presents important concepts for the way informally, explaining their meaning, how they hang together as a system, and reasons for their choice.(vi) Presents an overview of the work, showing how the work coheres and goes beyond our common and standard paradigms of knowing and being. While coherence is immanent in the formal parts, it is useful to have an explicit preview of the coherence.(vii) Has suggestions for reading and using the way. Refers to (i) a guide to use and literary supplements (ii) a guide to development of the way.1.3 What is the way of being?1.3.1 About this section1.3.1.1 This section functions as (i) elucidating and (ii) how to present the way.1.3.2 The aim1.3.2.1 The aim of the way of being is to live well in the present as inspired and shared discovery and realization of the ultimate1.3.3 View of the world1.3.3.1 The worldview is shown true1.3.3.2 There is one universe, which is the greatest possible (‘greatest’ includes but does not mean ‘good’ or ‘best’)1.3.3.3 This enables development of a view of the universe—a metaphysics and cosmology—that centers human being in the universe (it is not claimed that human being is the center but rather that all being is). This view is ideal but is given a pragmatic complement as described below in discussing tradition.1.3.3.4 Individuals inherit the power of the universe (or the universe would not be the greatest)1.3.4 Truth of the view1.3.4.1 The view is demonstrated (doubt arises from the rational nature of the proof and the immensity of the conclusions)1.3.4.2 The view is consistent with experience, reason, logic, and science1.3.4.3 It is the realization of the aim of the ideals of true religion1.3.4.4 It requires sustenance in reason, intuition, passion, action, sharing, affirmation, dedication, symbol and ritual, and commitment1.3.5 Relation to human knowledge and culture1.3.5.1 Science—since science is empirical, what it often calls the universe is the empirical cosmos and its theories allow for limitless variety beyond that cosmos. Therefore, the view is consistent with science.1.3.5.2 Religion—since science is limited, there is scope beyond its boundaries, for a religion with the traditional aim of knowing and realizing ultimates. However, the incompleteness or error that characterize essentially all religions so far, (i) split them off from experience, particularly, science and reason, (ii) make them fall far short of the ideal goal. The view of the way of being resolves the split and the shortfall.1.3.5.3 Tradition—here, tradition will mean what is valid in human culture throughout its history to the present time (it thus includes what is true in science and what may be valid in religion). While the metaphysics described above is ideal, tradition is a pragmatic complement. The ideal illuminates and guides the pragmatic, the pragmatic illustrates and is instrumental toward the ideal. Where the pragmatic is essentially limited according to traditional criteria, it is ideal as the essential instrument toward the ideal. Thus, the ideal and the pragmatic form a perfect metaphysics according to criteria revealed by the metaphysics itself.1.3.5.4 The way goes beyond received paradigms; in doing so, it incorporates what is valid in them. Since what is revealed is not normative so far, it will take effort to understand and sustain at intellectual, intuitive, shared or normative, and emotional levels1.3.6 Ethical perspective1.3.6.1 Given the revelation of the ultimate and its necessity, but not the means of realization, nor the effectiveness of paths of inaction, there is an ethical imperative as follows—1.3.6.2 It is imperative to engage in shared development of pathways toward ultimate realization—which implies that being on a path is not mere following but also developing and sharing the path as it unfolds1.3.6.3 The ideal address of physical and emotional pain is a dual of direct address and being on a pathway1.3.7 The way develops pathways to the ultimate1.3.7.1 It presents principles of development, which include the perfect metaphysics1.3.7.2 It presents flexible templates for realization; the templates are adaptable to a range of life situations, interests, and personality orientations1.4 About the work1.4.1 The intent1.4.1.1 Understanding and living in the universe, to see limitations of our common received paradigms and to go beyond them in thought, action, and being1.4.1.1.1 Note—being is an important defined concept in the main development. Here it is used informally to mean, roughly, the state of realization.1.4.2 The main demonstrated themes1.4.2.1 A core theme is marked by a single bullet (•), which are common to all kinds of theme, and two bullets (••) mark conceptual themes, three bullets (•••) pertain to realization of the ultimatei. • the universe is the greatest possible; this assertion is named the ‘fundamental principle of metaphysics’, ‘fundamental principle, or just FPii. •• the greatest possibility is identical to logical possibility—but rather than reduce metaphysics to logic, logic ought to be amplified by grammars of expression and modes of truth (and?)iii. •• a pure or ideal metaphysics may be built up by a ‘method’ of imagination, subject to logiciv. • for example it follows that the universe must be limitless in duration and extension in space and must alternate between void and manifest phases and in some of the manifest phases it is far greater than the empirical cosmos with, e.g., a limitless variety of cosmoses and beingsv. • the universe has identity which has local peaks and an ultimate peaking and dissolutionsvi. • the universe ‘confers’ its limitlessness on individuals who merge into the peakvii. ••• there are enjoyable paths to the ultimate, and an imperative to engage intelligently in such pathsviii. •• that the universe is the greatest possible is consistent with all experience, and, especially, with science and logicix. •• the pure metaphysics may be complemented by received human knowledge and exploration—all experience, science, and logic and their paradigms—to form a real metaphysics with an ideal side and a pragmatic side which may be used to negotiate the possibilities revealed by the idealx. •• from the moment of the conclusion that the universe is the greatest, it ought to be doubtedxi. •• however, there are a number of proofs and heuristics and from this and the consistency with experience, there is value to treating it as a rational and existential postulatexii. ••• engaging in the paths begins in this world and requires intent to live well and ‘ethically’ in relation to society, the environment, and the worldxiii. ••• the engagement ought not to be—cannot be—a passive following but an active engagement in shared discovery, negotiation, and realization of pathsxiv. ••• there is unavoidable pain and the best resolution of the problem of pain, though imperfect by traditional notions of perfection, is dual address by therapy and shared discovery and realization toward the ultimate1.4.3 The work1.4.3.1 Primary literature, reference to received ideas, not a textbook or compilation1.4.4 Sources1.4.4.1 World, literature, experience, reflection1.4.4.2 For details, see resources1.5 Origins1.5.1 Origins of the way1.5.1.1 Historical1.5.1.1.1 The primal—before the split into the mundane and hypothetical supra-mundane1.5.1.1.2 Post primal—specialization—the secular vs the transsecular; the secular is experiential but its dogmatic (positivist) form emphasizes that it is complete: the transsecular validly argues that the secular does not define the limits of the universe, but its pictures of the transsecular are almost invariably limited and too often dogmatic1.5.1.1.3 The end of history—a metaphorical phrase—may occur when, for example, the ideal and the pragmatic are able to frame and paint in the real universe and paths to its ultimates1.5.1.2 Conceptual1.5.1.2.1 Search for understanding beyond immediate experience1.5.1.2.2 Science1.5.1.2.2.1 Science as patterns in the empirical world and just beyond1.5.1.2.2.2 Science as projection to the entire universe1.5.1.2.2.3 Limits of science at a given time in history1.5.1.2.3 Beyond science1.5.1.2.3.1 Contemplative1.5.1.2.3.2 Speculative—e.g. religion, philosophical vs dogmatic1.5.1.2.3.3 Rational—e.g., Cartesian, the logical as the outer limit of the universe1.5.1.3 Individual1.5.1.3.1 A desire to live well1.5.1.3.2 The mystery of our being1.5.1.3.3 Intimations of the ultimate1.5.2 The work1.5.2.1 A search for meaning1.5.2.2 A search for understanding and reason1.5.2.3 An exploration of outer and inner worlds and their join1.5.2.4 Experience in its most general sense as the place of significance, meaning, knowledge, and the ultimate1.6 Foundation1.6.1 Introduction1.6.1.1 Approach—knowing, exploring, and sharing1.6.1.2 Why foundation—doubt and certainty1.6.1.3 What foundation is1.6.1.4 Contra-foundation—and the issue of the value and possibility of certainty1.6.1.5 How the tension between foundation and contra-foundation is resolved here1.6.1.6 Direct vs indirect foundation… and how direct foundation is a resolution1.6.2 Ground1.6.2.1 [ Founding and founded as distinct | set vs interwoven | in process ] vs a synthesis, e.g. at different levels of abstraction, of distinct-set and interwoven-in-process1.6.2.2 Remote vs immediate1.6.2.3 Substance vs being1.6.2.4 Of the world vs mind (re: mind—iconic vs symbolic vs dual vs synthesized)1.6.2.5 [ Empirical | contingent | synthetic vs rational | necessary | analytic ] vs continuum-synthesis vs polarity-opposition1.6.2.6 Kind—e.g. enduring vs process, of the world vs conceptual1.6.2.7 Absolute vs relative1.6.2.8 Pure vs dual vs synthesized—e.g. that neither being nor substance need be prior… being (truth, see below) frames substance (perhaps pragmatic) and substance is one illustration of being1.6.3 Criterion1.6.3.1 True vs pragmatic1.6.3.2 Certain vs rough (approximate)1.6.3.3 Degree of precision—narrow vs broad tolerance1.6.3.4 Knowledge—for action vs in action1.6.3.5 Pure vs dual vs synthesized1.6.4 Approach1.6.4.1 Discovery1.6.4.2 Justification1.6.4.3 Synthesis of discovery and justification1.6.5 Method of discovery (relatively private)1.6.5.1 Direct experience, e.g. observation and experiment1.6.5.2 Induction of laws—intuitive and formal1.6.5.3 Explaining—e.g., theories, sub-theories, and mechanisms1.6.5.4 Predicting and confirming—e.g. agreement with experiment, subsuming earlier and lesser theories1.6.6 Method of justification (relatively public)1.6.6.1 Analysis and repetition of direct experience1.6.6.2 Use and justification of simple language and logic1.6.6.3 Direct inference to theory (especially where degree of abstraction permits perfect precision)1.6.6.4 Method of discovery as method of justification (e.g. as in Newton’s Principia) vs hypothesis and deduction (e.g. axiomatic-postulational) vs mixed-synthesized1.6.6.5 Description of axiomatic systems for understanding of the world—i.e., metaphysics and for abstract contexts—e.g. logic, mathematics, and formal languages… (i) for use (ii) for comparative analysis1.6.7 Higher order method or ‘method of the method’1.6.7.1 Analysis of the foregoing1.6.7.2 Whether discovery is insufficiently emphasized because it is private1.6.7.3 The question of closure (i.e. do we need a method of the method of the method…)1.6.7.4 Questions of completeness1.6.7.5 Skepticism, doubt, and second order doubt and imagination and action… and necessity of their synthesis1.6.7.6 Selection of the elements of the system—pragmatic vs possibly ultimate1.6.7.7 The place of value, ethical – aesthetic – other, in the issues of foundation1.6.8 General method for the way1.6.8.1 The method of the method1.6.8.2 The elements1.6.8.3 Naming and the given1.6.8.4 The empirical-rational nature of logic, mathematics, and science1.6.8.5 Contact with the concrete world1.6.8.6 How and in what sense traditional concrete limits are overcome1.6.9 Understanding and reason1.6.9.1 Note—this is a critical change in my understanding of reason and needs to work its way throughout this outline1.6.9.2 Introduction—there is a distinction, one that Immanuel Kant made, between understanding and reason. Understanding is direct knowing, and reason is roughly inferring. Understanding would include perception, how we perceive, and how we verify percepta (repeated observation, correcting for error, public observation); understanding would also include ‘rationalism’ where pure thought can reveal knowledge directly (if it can). Reason on the other hand would include logic, induction, and heuristics (it being understood that in going from logic to heuristics, certainty goes from higher to lower). It is important that the ways of verification and reason are not given a priori but also subject to revision and improvement (for our process is also in the world). But a better approach is as follows—instead of the opposition of understanding and reason, see knowledge and its function as1.6.9.3 Knowing (whether direct or indirect and inferential and which therefore includes perceiving, thinking, and valuing) and reasoning which is the means of getting to know with emphasis on both means and verification (and therefore includes validation of perceptions as well as inferring). And this fits our seeing science and logic as fitting under the same framework even though not identical.1.6.10 A foundational framework1.6.10.1 Possibility of an axiomatic framework | choice to axiomatize a conceptual core as optimal1.6.10.2 Optimality relative to communication vs the in-process nature of discovery vs mixed1.6.10.3 Distribution of the framework in the work1.6.11 Special methods1.6.12 Where and how method is developed and employed1.7 Important concepts for the way1.7.1 Purpose and function of the section1.7.1.1 Restrict nontechnical content in the formal part to essentials1.7.1.2 If it enhances clarity, there may be repetition of content1.7.1.3 Informal introduction to the main concepts1.7.1.4 Informal introduction to the system of concepts1.7.1.5 Reasons for the choice1.7.2 Experience1.7.2.1 Abstraction1.7.2.2 Reflexivity1.7.2.3 Meaning1.7.2.4 Knowledge1.7.2.5 The real1.7.2.6 Foundation1.7.3 Being1.7.3.1 Universe1.7.3.2 The void1.7.4 Possibility1.7.5 Metaphysics1.7.5.1 Philosophy1.7.5.2 Knowledge of the real1.7.5.3 System—emergent vs imposed1.7.5.3.1 There is more on system later1.7.5.4 Systems of knowledge1.7.6 Ethics1.8 Wide angle view1.8.1 Introduction1.8.1.1 This section is a wide-angle view of the way and the work1.8.2 The fundamental principle1.8.2.1 The principle1.8.2.2 Demonstration1.8.2.3 Consistency… draws from… revises…1.8.2.4 A fundamentally new worldview1.8.2.5 Meaning of the principle1.8.3 Consequences of the principle joined to tradition1.8.3.1 What tradition is1.8.3.2 Metaphysics1.8.3.3 An ultimate universe1.8.3.4 Realization and paths1.8.4 Parts1.8.4.1 Aim1.8.4.2 The fundamental principle1.8.4.3 Meaning and consequences1.8.4.4 The way1.8.4.5 Paths1.8.5 The divisions of the work1.8.5.1 The chapters—the way in through the future1.8.5.2 Reasons for the division1.8.6 The logic of the arrangement1.9 Reading and using the way1.9.1 Introduction and overview1.9.1.1 As stated earlier “The intent is understanding and living in the universe, to see limitations of our common received paradigms and to go beyond them in thought, action, and being.”1.9.1.2 Consequently, readers should not expect confirmation of received paradigms or to understand the material without revision their frame of understanding; understanding will be enhanced by (i) putting aside received paradigms, e.g. of standard scientific views of the universe—at least while reading (ii) following meanings of terms as defined in the work (iii) absorbing the system of meaning as a whole for it is the whole that reveals a new paradigm and that will enter into intuition… this may take more than one critical and imaginative reading—when the system has been absorbed, other meanings may be enriching. Finally, the aim of the way requires not just reading and reflection but immersion in the way. There is more on reading the work in Reading the way1.9.1.3 The kinds of reader are this work is intended for are defined by non-exclusive classes (i) those with a general interest in living well in the world (ii) those committed to in understanding the universe and our place in relation to it (iii) those committed to realize what is revealed in the understanding.1.9.2 The general reader1.9.2.1 The general reader will read sections above from the introduction to the origins of the way, to decide whether the work interests them and what their interest is.1.9.2.2 Reading for general interest1.9.3 The reader committed to understanding1.9.3.1 Blocks1.9.3.2 Meaning and meanings1.9.3.3 Real understanding1.9.3.3.1 Requires immersion and action1.9.3.4 Reading for committed understanding1.9.4 Developing and using the way1.9.4.1 Blocks (incompleteness and error in existing paradigms of realization)1.9.4.2 Need for basis in understanding1.9.4.3 Requires immersion in pathways and their development or unfolding1.9.4.4 Full realization1.9.4.4.1 Requires understanding in cognitive, emotive, intuitive, and active modes1.9.4.5 Reading for realization2 Experience2.1 The concept of experience2.1.1 Introductory comments on the ontological status of experience2.1.1.1 Primitive (fundamental, constitutive of all things or existents, and therefore to be identified) vs derived (constitutive or a varietal of the fundamental, and so to be defined)2.1.1.2 Abstraction—the fact vs the variety of experience2.1.2 Introductory comments on the epistemological status of experience2.1.2.1 Knowledge of experience—all assertions of the existence and nature of things may be doubted; but asserting and doubting are cases of experience; therefore the existence of experience transcends such doubt; but a better argument to the existence of experience is simply to say it is the medium of our existence regardless of the further objectivity of that existence or the meaning of ‘existence’2.1.2.2 The primitive and fundamental character of experience as essential vs contingent or possible and monist vs dual2.1.2.3 Experience as place and ground of knowledge2.1.3 The concept identified2.1.3.1 Experience is consciousness or subjective awareness in all its forms.2.1.3.2 It ought to be regarded as a primitive, perhaps overlapping, perhaps or co-eval with something else (e.g., ‘matter’) but not to be defined in terms of something else. It is thus identified with subjective awareness. This ‘ostensive’ definition may be supplemented with examples and elaboration.2.1.4 Experience itself is not adaptive—so far as universal, which will be found to be the case; but the heightening, variety, reflexivity, and storing of it as memory, may conceptually and do really reflect stable forms or ‘adaptations’.2.1.5 Experience is reflexive—i.e., there is experience of experience—there is experience2.1.6 Therefore, there is a world—if, perhaps, the world is just experience (and if the world is more than experience, it contains experience)2.1.7 Now if we designate what is experienced as and in the world as material, then experience ought to count as material (and therefore it is a prejudice that experience is not material—which prejudice is born of being primally adapted to the world rather than the experience of it but which is prejudicial to a full account of the whole world that we would want when we move or choose to move beyond the niches of our adaptation).2.1.8 Experience of experience is the primitive characterization of a self2.2 The world of experience2.2.1 Introduction to the section2.2.1.1 This section is descriptive—it is but one description of the world of experience; it is therefore subjective and, while not intended as objective, it is not intended as merely subjective (and where it is objective, this may be noted). It is an informal though logically consistent characterization of the world of experience or phenomenal world, leaving issues of ‘objectivity’ to Interpretations of the phenomenal world. Thus while the description also involves projection this is not problematic for the aim is to have a description so that there is a description whose truth may be evaluated (as in Interpretations of the phenomenal world). The description will, in fact, be one standard description of the world (and experience) as experiential selves, others, and environment.2.2.2 There is ‘experience of’ and ‘the experienced’2.2.2.1 …or ‘concept’ and ‘referent’ (‘object’); pure experience is the case that the referent is zero in worldly content (material content in the sense of the material described above in Now if we designate what is experienced as… matter). That there is experience is of course objective (however that there is an experienced world beyond the experience of experience is a possible interpretation for that interpretation is not logically distinct from world as a field of experience, though not necessarily the experience of the human individual)2.2.2.2 Thus, experience is relational2.2.2.3 That there is experience of experience makes our experientiality further and characteristically adaptive, for (i) it enables direction of experience to what is important (over and above ‘animal’ attention to stimuli in a background environment) (ii) it enables direction of experience to itself and so to the dual of imaginative richness with critical elimination of ‘error’ (which occurs at a number of vertical levels with horizontal interaction) (iii) it enables understanding of the nature of our being (i.e., we are perhaps at a critical level of self-awareness that begins to understand the nature of being; which, by the way, is not intended as a comment on our status relative to other animal species on Earth; and perhaps we are only at a beginning level)2.2.3 A categorization of experience is into attitude, action, pure experience2.2.4 The most elementary experience is of sameness and difference2.2.4.1 Identity is sameness of object or self2.2.4.2 Time is marked by emergence of identity or change in identity with sameness (the change in identity does not mark a new identity); space is marked by difference across identities; therefore, space and time are not external to concept and object but immanent among them; there is therefore no further characterization of difference of identity beyond space and time, except their absence; insofar as the markers are indefinite, so are time and space; insofar as change vs differentness in identity is indefinite, distinction between space and time is also indefinite2.2.4.3 Form (space and quantity, quality, intensity), relation (logic, power, and material cause), and change2.2.5 Experience divides into self and world2.2.5.1 The world includes experience, self, other, environment2.2.5.2 Experience (also) divides into inner (self), outer (environment, other), free, bound2.2.5.3 Experience is the place of sensing, perception (world), feeling (body), conception (higher), emotion, will, choice, foresight, designs and plans, action, and causing, and more2.2.5.4 Dimensions of the world of experience2.2.5.4.1 (i) pure or the two sides of experience (concept, referent—or mind, world), and2.2.5.4.2 (ii) pragmatic and cultural—experiencing and world, with world as nature (elementary or physical, complex or living, experiencing), society (and civilization), universal including trans empirical (where ‘empirical’ is used in a traditional sense that does not yet see that while the detail of all being is not experienced, yet there is in abstraction, experience of all being)2.2.6 The significance of experience2.2.6.1 The significance of experience may be seen as (inclusive of) it being the place of the world.2.2.6.2 The next two sections amplify on this. Subsequently, in Interpretations of the phenomenal world, we take up the question what is real.2.3 Existential significance2.3.1 This section and the next may repeat earlier material2.3.2 The place of individual being, becoming, relation, and significant meaning2.3.3 The place of sensing, perception (world), feeling (body), conception (higher), emotion, will, choice, foresight, designs and plans, action, and causing, and more (repeated from above)2.4 Epistemic and instrumental significance2.4.1 There is experience2.4.1.1 Abstraction and perfect faithfulness2.4.1.2 Pragmatic faithfulness2.4.1.3 The hypothetical that affects no experience is effectively nonexistent2.4.1.4 If experience extends to the elementary, above, ‘effectively’ may be omitted2.4.2 There is experience of experience2.4.2.1 Intentionality and action2.4.2.2 Effectiveness of reflexivity of experience2.4.3 The phenomenal world2.4.3.1 Givenness2.4.3.2 The range of experience2.4.3.3 Form, relation, and change in the phenomenal2.4.3.4 Approach to the real2.4.4 The place of concept meaning, language, knowledge, and action2.5 Interpretations of the phenomenal world2.5.1 More on epistemic significance2.5.2 Interpretations and their sources2.5.2.1 An interpretation a picture or description of the world that is logically consistent in itself and with experience (such interpretations will be called ‘consistent interpretations’)2.5.2.2 A source is doubt about common pictures of ‘the real world’2.5.3 Significance of interpretations2.5.3.1 Possibilities for the nature and concept of the real world2.5.3.2 The real world must be equivalent to some interpretation(s); the real world may be seen as the collection of all consistent interpretations2.5.3.3 Potential to reveal the real world2.5.4 A range of interpretations from ‘least’ to ‘greatest’2.5.4.1 The interpretations—the greatest is being world as field of experience and being, with experientiality at the root (perhaps of magnitude zero but capable of more)2.5.4.2 Analysis2.5.4.2.1 World as field may remove to experientialism (pan-psychism)—experience as real and resolution of the mind-body problem complex (i) the problem of composition in that in a field view, an ‘atom’ of experience is an approximation, (ii) the complexity problem in that experience does occur in non-complex entities but is not a bright or complex as our consciousness and may also lack self-reference or experience of experience, and (iii) the problem of qualia (the hard problem), which is only a problem in terms of a physicalist ontology.2.5.5 Tentative conclusions2.5.5.1 Criteria for the real world2.5.5.2 The real world2.5.5.3 The greatest possible world (subject to consistency); this is not the world of science, for science seeks patterns in the world of experience but is silent on the world beyond our experience2.6 Summary2.6.1 Experience is real; this is known by abstraction2.6.2 Most immediate being, place of the world2.6.3 Place of our being and relation and to the universe, and2.6.4 The place of concept meaning, language, knowledge, and action2.6.5 The place and means of intrinsic and instrumental transformation and realization of selves, societies, and the world2.6.6 A description of the phenomenal world is consistent with a number of interpretations ranging from a primitive to the greatest possible world (the latter would contain the lesser worlds, so far as consistent). We now develop the concepts of being and possibility as foundational to a metaphysics. The metaphysics will enable evaluation of what is real in the interpretations. It will be found that the universe is the greatest possible world (where ‘greatest’ includes but does not mean ‘good’ or ‘best’)3 Being3.1 Preliminary3.1.1 Perhaps discussion of ‘being’ should be in two parts—(i) introductory and before or co-eval with experience (the idea of being may be implicit of explicit) and (ii) after experience3.2 The concept of being3.2.1 The verb to be and its forms, existence, being, and beings3.2.2 A being as a concept and referent3.2.2.1 No concept, no being3.2.2.2 Any concept with a referent specifies a being3.2.2.3 ‘Beings’ are not restricted to kinds such as entity, change, form, relation, trope…3.2.2.4 Concretion—the concept is essential and suppressed only due to organismic adaptation or by cultural convention3.2.2.5 With sufficient abstraction, the concept may be suppressed3.2.3 Being vs substance3.2.4 The most elementary being is sameness vs difference3.2.5 A cause is a reason that is inherent in the world (or object)3.2.5.1 There are kinds of cause3.2.5.2 A cause is a being3.2.5.3 It is not given that all beings shall have a cause3.2.5.4 The cause of a being may be seen in the aspect of more than one kind3.2.5.5 The cause of a given kind may be single or multiple according to counting3.2.6 Power or effective cause3.2.6.1 The concept of effective cause, self or other3.2.6.2 When ‘cause’ is used without a qualifier, it shall refer to effective cause3.2.6.3 Beings may be self causal but not self-creative (consistent with logic), for to self-create presumes existence prior to existence3.2.6.4 The hypothetical being that has no power, self or other, does not exist3.2.6.5 Accident is not a kind of cause3.2.7 Creation by another being may be the cause of existence of a being, as may necessity3.2.7.1 Beings may not be self creative3.2.8 Dimensions of being3.2.8.1 Note—the dimensions or classes of being could be placed here but are instead placed in kinds of being and beings.3.2.9 Whole, part, and null part3.3 The universe3.3.1 The universe is all being over all sameness and difference and their absence3.3.2 The universe has being—i.e., it exists3.3.3 Relative to the universe, there is no other being3.3.4 There is exactly one universe3.3.5 The universe has no creator, self or other3.3.6 The universe may have internal but no external effective cause3.3.7 The reason for existence of the universe cannot itself or other being3.4 The void3.4.1 The void is the absence of being as a being3.4.2 Unlike universe, the definition of the void does not imply a referent—i.e. existence3.4.3 Unlike the connotations of nothingness in which the concept refers to concerns such as angst, the concept of the void refers to an existent—at least hypothetically3.4.4 The void exists—because its existence and nonexistence are equivalent3.4.5 Other proofs and heuristics—if the universe enters into a void state… but this void state is there alongside all being and every being3.4.6 From the definition the number of voids is not determined3.4.7 The existence of the void is a crux of the metaphysics to be developed and it is therefore crucial to regard it with skeptical doubt—and one approach to address doubt is—3.4.8 Given that existence of the void is consistent with experience and reason, its existence may be regarded as a rational or existential postulate. An alternate but rough equivalent is to question the use (and perhaps the nature) of proof. Proof is necessary where certainty is important… but certainty is not always possible where action is needed and the aim here is to maximize expected outcome with proof where it is feasible but judgment, intuition, and consistency where proof is infeasible but attitude and action are essential. The intent is not to replace proof. It is to recognize that proof by observation and inference is complemented by various approaches—intuition, computation, going beyond standard inference including symbolic inference which is countable in its expressive capacity3.4.9 There is at least one void3.4.10 The void is the being that contains no beings—i.e., that has no parts except itself3.4.11 The void is not the vacuum of classical or quantum physics3.4.12 In the void there is neither sameness nor difference (nor space, nor time)3.5 Kinds of being and beings3.5.1 Note—some material is repeated from experience divides into self and world3.5.2 Introduction3.5.2.1 The concept3.5.2.2 Kinds vs classes vs categories vs dimensions3.5.2.3 Ideal or perfect vs pragmatic3.5.2.4 Explaining why the pragmatic classes do not need to be perfect3.5.3 Real3.5.3.1 The pure or ideal dimension—Being itself3.5.3.1.1 It has been seen that being is essentially relational and relational; the non-experiential case may be seen as experiential with value zero3.5.3.1.2 The most elementary experience is of sameness and difference3.5.3.1.3 The pure kinds are ‘experience of’ and ‘the experienced’; the experienced is also called ‘object’ and ‘referent’3.5.3.1.4 That is, being-experience divides into experiencing self and world; the world includes the experiencing self, others, and the environment3.5.3.1.5 Experience (also) divides into inner (self), outer (environment, other), free, bound3.5.3.1.5.1 In give and take between self and world, experience is attitudinal, active, and pure (pure experience is the case that the experienced is actually but not potentially null)3.5.3.1.5.2 Experience is the place of sensing, perception (world), feeling (body), conception (higher), emotion, will, choice, foresight, designs and plans, action, and causing, and more3.5.3.2 Form, relation, change3.5.3.2.1 Identity is sense of sameness and difference of ‘the experienced’ which includes self3.5.3.2.2 Difference without change in identity is marked by duration or time; change in identity is marked by space; alternatively—3.5.3.2.3 On the necessity of form, relation, and change—form is essential to being and the elements of a form are related in space; change is essential to formation and occurs in duration or time; a form is dynamic to the degree that form and its elements determines change3.5.3.2.4 Experiencing and experienced aspects of form as ‘mind’ and ‘matter’; matter is the extensional aspect of form3.5.3.2.5 Is all form experiential at level 0 or more3.5.4 Pragmatic3.5.4.1 The pragmatic classes may be selected from secular western culture, compensated for its incompleteness by the universal-and-the unknown3.5.4.2 Preliminary—a hierarchy of form3.5.4.2.1 Elementary to cosmos3.5.4.2.2 Complex, replicating, living, social3.5.4.2.3 Intelligent, foresightful, designing, building3.5.4.2.4 Experiential3.5.4.3 The selected pragmatic classes are psyche, nature (includes psyche), society (and civilization), and the universal3.5.4.3.1 Nature divides into the elementary or physical, the complex or living, and the experiential aspect of the physical and the living3.5.4.3.2 Society is arranged as groups and institutions and its elements are—cultural (explicit and implicit knowledge, discovery, lateral communication, and vertical transmission including education), political or decision and consensus, and economic—all activities and social structures--institutions--involved in delivery of value, including 'meta-activities', e.g., value determination, planning, and improvement (optimization); modern economics emphasizes a subset of these activities. Civilizations are cohesive collections of societies across continents (space) and history (time).3.5.4.3.3 The universal is what is beyond the world of immediate experience of a civilization, all the way to the ultimate, known (via reason) and unknown.3.5.5 PragmaticFrom the corresponding section in brief outline.docm— 3.5.5.1 The nature of the pragmatic is that it includes the practical, i.e., it enables some negotiation of the world, even if incomplete with regard to precision and range; projected (e.g., cultural).3.5.5.2 A western system of pragmatic dimensions (non-disjunction for convenience), at increasing level of detail from #i to #iv, is(i) being-as-experiential (it will be seen later that all being is experiential in a fundamental sense of experience) > beings,(ii) experience of and the experienced (i.e., mind and world—world includes mind, pure experience is the case where the experienced is nil—but pure experience may be experienced),(iii) the world divides as dimensions—nature (accessible to direct experience, conceptually opposed to any hypothetical inaccessible, presumed unmalleable at an elementary level), society (a dimension within and not apart from nature, malleable) and civilization or cohesive collections of societies across the universe—across time and worlds, individuals (or persons or units of society, agents), and the universal (of and beyond experience so far)(iv) the dimensions of the world divide as3.5.5.2.1 nature—the elementary or physical, the complex or living, and mind—the experiential aspect of the physical and the living3.5.5.2.2 individuals—mind-body agents, organisms with self-awareness, meaning, volition, intention, will, and designs3.5.5.2.3 society—arranged as individuals, groups and institutions; its functional elements must be those of knowledge (culture), decision (politic), and organization (economic), which are the foundation of the cultural (meaning, explicit and implicit knowledge and discovery, lateral communication, and vertical transmission including education), political (decision and consensus), and economic (all activities and institutions or social structures all activities leading to and involved in value determination and delivery—includes exploration, refinement, production, technology, resources, transactions, and meta-activities such as planning, design, and optimization; modern economics emphasizes a subset of these activities)3.5.5.2.4 universal—what is in and beyond the world of experience of a civilization regarding nature, individuals, and civilization, all the way to the ultimate known via reason and necessary fact (e.g., there is a universe); includes any real but unknown3.5.6 An experiential hierarchy3.5.6.1 Introduction3.5.6.1.1 Some aspects of the following anticipate the real metaphysics3.5.6.2 Elementary3.5.6.2.1 elementary experience (feeling, atomic vs relative), stimulus-response3.5.6.3 sentience3.5.6.3.1 Clear sentience, perception3.5.6.4 Higher sentience3.5.6.4.1 Memory, conception—iconic and symbolic, thought, emotion3.5.6.4.2 Reflexive experience, intentionality, self-awareness, self-direction3.5.6.5 Individuals or persons3.5.6.5.1 Agents3.5.6.5.1.1 capable of apparent understanding and design but—from the real metaphysics—also true understanding and design3.5.6.5.1.2 capable of—reflexively—understanding and knowing the above3.5.6.5.1.3 Heidegger’s Dasein and comprehension of the question of the meaning of being (with Sorge or concern, the structure of consciousness par excellence, elevated to the ultimate—per Heidegger)3.5.6.5.2 Human beings and perhaps some other animals are likely on a low rung of intelligent agency3.5.6.6 Higher kinds3.5.6.6.1 Possible and therefore per the real metaphysics, true higher and remote kinds but, if their power is not organic, the kind is likely improbable and ineffective except in limited locales3.5.6.6.2 Hypothetical higher forms and awareness of multiple lives; gods3.5.6.6.3 Hypothetical self-aware phases of the universe; into which all forms merge3.5.6.6.4 Of which there is a highest kind, Brahman or Aeternitas, as an actual or a progression, into which all lesser kinds (agents, remote gods) merge3.5.6.7 The universe and its identity3.5.6.7.1 The ultimate3.5.6.7.2 Identity of self (person) and the ultimate—constant contact and communication between self and the highest kind even when the self does not have explicit knowledge of it3.5.7 Abstract beings, referents, or objects3.5.7.1 Two ways to describe abstracta are (i) by abstraction (ii) by construction3.5.7.2 Effective talk of abstracta is enabled (a) via possibility and (b) metaphysical system4 Possibility4.1 Introduction4.1.1 The idea and reasons for its use4.1.2 Modes of possibility4.1.2.1 Subjunctive or alethic4.1.2.1.1 He might have done it (if things were different)4.1.2.1.2 The primary mode chosen here—unless otherwise stated, ‘possibility’ will mean ‘alethic possibility’4.1.2.2 Epistemic4.1.2.2.1 He may have succeeded (for all we know)4.1.2.3 Deontic4.1.2.3.1 He can / cannot do that (in the sense that it would / would not be right)4.2 The concept of possibility4.2.1 Definition4.2.2 Meaning of ‘can happen’4.2.3 The actual and the possible4.2.4 Kinds of possibility4.3 Logical possibility4.3.1 The concept4.3.2 Logic and logics4.4 Real possibility4.4.1 Physical and biological (‘nomological’ or under the laws of nature)4.4.2 Temporal (given the actual history of the world)4.4.3 Sentient and intelligent4.4.4 The universe4.5 Logic and science4.5.1 In what ways are they one vs distinct4.5.2 In what ways are they empirical vs rational4.5.3 In what ways are the empirical and the rational one vs distinct4.6 Metaphysical possibility4.7 The greatest possibility5 Metaphysics5.1 Introduction5.1.1 Meaning of ‘metaphysics’ for the way5.1.2 Demonstrating its possibility by construction5.1.3 Relation to metaphysics as generally understood5.1.4 No prior intent to validate or invalidate general use5.1.5 Justification of the present use5.1.6 About systematic metaphysics5.1.6.1 The term ‘systematic metaphysics’ is associated with those philosophers of the early modern age (17 – 18th centuries) who employed a rationalist method of philosophy—i.e. deducing the nature and structure of the world by pure reason. The prime examples are Leibniz, Descartes, and Spinoza. We might also include the idealist philosopher, Hegel. Now no picture of the world can be deduced entirely by pure reason, but the systematic philosophers emphasized reason. This allows the impression that they are not empirical (but the truth is that their contact with the empirical is not as close as it is in science). Also, while Descartes’ reasoning seems natural, and Leibniz indeed has what may be called deep logical and metaphysical insight, Spinoza’s ethics does in fact seem rather forced. Further, the association with Hegel may leave the impression, justified or not, that systematic metaphysics is merely speculative (note, btw, theoretical science is also speculative in being hypothetical but not merely speculative).5.1.6.2 For such reasons, as well as a certain lack of spontaneity on topics as they arise, many philosophers object to system. Nietzsche regards it as a weakness.5.1.6.3 However, the following are possible (i) system may emerge rather than be forced (ii) it need not be non-empirical, e.g. Descartes’ cogito argument is—can be rendered—thoroughly empirical (iii) it need not be speculative but by inference may flow from primitive observation (iv) perhaps primitive principles of inference may also so flow (v) it may reveal ultimate truth and value (v) which in turn may give a place to experience, science, and logic as a pragmatic ‘metaphysical’ complement to the ideal that flows inferentially from primitive empirical data.5.1.6.4 On the other hand, the empiricists, Locke, Berkeley, and Hume, may be seen as systematically attempting to build a philosophy from an empirical ground—e.g., sense data or percepta. Still, they must also appeal to reason, which, if it is to be altogether a priori, is, in a sense, irrational or, at least, arational.5.1.6.5 In the end, however, all philosophy must be grounded in percepts and concepts—or at least it might seem to be so—and the differences among the philosophies are matters of degree. But that is not the end to it, for perhaps percepts and concepts can somehow be reduced to a single kind and the single kind may have an absolute basis. This work endeavors to that end, so far as it might be possible.5.1.7 Kinds of system5.1.7.1 General vs special, ultimate vs limited, founded vs relative vs imposed, directly vs hypothetically founded, epistemically and ontologically purist vs open and synthesized5.2 The fundamental principle5.2.1 Proofs and heuristics5.2.1.1 Proof from the existence of the void5.2.1.2 Proof from the unconditional existence of [ the void + the manifest universe ], the equivalence of the unconditional and the necessary, and the symmetry of necessity5.2.1.3 Heuristic from the boundary of all possible physical law5.2.1.4 Heuristic from resolution of the puzzle of being by necessity5.2.1.5 Heuristic from the necessity of realization of all possibility in an infinite amount of time (Kant)5.2.1.6 David Lewis heuristic argument regarding existence of possible worlds5.2.1.7 Heuristic from a rational form of Pascal’s wager5.2.2 Some immediate consequences5.2.2.1 Roughly as in The main themes5.2.2.2 The hypothetical being that affects no experience does not exist5.2.2.3 The number of voids has no significance—effectively, there is one and only one void5.2.3 Reasons for doubt and doubts5.2.4 Other proofs and heuristics5.2.5 Fundamental principle as a rational and existential axiom (postulate)5.2.6 The issue of connection5.3 The real metaphysics5.3.1 The metaphysics5.3.2 The real metaphysics as systematic5.3.2.1 The real metaphysics is systematic in the sense described in the system may emerge rather than be forced5.3.3 General method of application5.3.3.1 The fundamental principle5.3.3.2 Paradigms from tradition5.4 Metaphysics and experience5.4.1 Review5.4.2 Resolution of ambiguity of the interpretations5.5 Skepticism, doubt, imagination as method5.5.1 … and applications5.6 Understanding and reason5.7 Identity, space, and time5.7.1 Also discussed in experience; minimize content5.7.2 Identity and its trajectory5.7.2.1 Identity is sense of sameness of object5.7.2.2 Identity is personal when the object is the self5.7.3 Individuals5.7.4 Individual and universal identity5.7.5 Identity, form (and relation), formation (change)5.7.5.1 Introduction—the following are extensional: (i) form (ii) life (iii) thought, for it might seem that they are logically possible for a point or nothingness but what is really the case is that it is logically, if not mechanistically, possible for them to come from nothingness or a point—the distinction is thought of a point or void which is logically impossible from the definitions of point or void and thought from a point or void; and the following involve or require change: (i) explanation of the existence of all being (the explanation showing necessity) (ii) mechanism (deterministic or not) (iii) life (iv) thought for life and thought are living and thinking5.7.5.2 Descriptive account—change is difference in identity and marked by duration, and physical time is a quantification of the same; different identities at one time mark extension, whose quantification is space: because the distinction between the difference that marks extension and the difference that marks duration is not always definite, extension and duration—i.e., space, time, and being are interwoven. Because the kinds of difference in identity are sameness with change and difference, there is no generalized extension beyond space and time—except their absence in the void or a diffuse state. Quality is the mark of a mode of being which if it did have variety would not be a mode5.7.6 The status of space, time, and their ubiquity5.7.6.1 Form requires extension; for a still universe to have one form rather than another would violate symmetry—therefore there is time… which is also necessary for life and experience…5.7.6.2 Dynamic account—change in form and form are not universally related but the form of their relation, where a relation obtains, is ‘dynamic’ or ‘causal’5.8 Ethics5.8.1 Universal ethics—from the real metaphysics—with some grounding in local ethics5.8.2 Local ethics—secular ethics in balance with universal ethics5.8.3 The aim of being5.9 The nature of being5.9.1 In history and this work5.9.2 Human being5.9.3 Kinds of being—see kinds of being5.9.4 The abstract and the concrete6 Topics in metaphysics6.1 Plan for topics in metaphysics6.1.1 Those topics that are developed in the work will be pointed to6.1.2 Those topics that are not developed in the work may be developed later6.2 Introduction6.2.1 The aim is to show and develop the power of the real metaphysics6.2.2 The topics are applications or developments of the real metaphysics6.2.3 They include (i) topics emergent from the metaphysics (ii) implications of the metaphysics for problems of eastern and western metaphysics6.3 Applications emerging from the real metaphysics6.3.1 Plan for the section6.3.1.1 For a comprehensive set of topics, see a journey in being-outline.html and the essential way of being.html6.3.2 Introduction to the section6.3.2.1 This section emphasizes topics not covered above6.3.3 The fundamental question of metaphysics6.3.4 A principle of sufficient reason6.3.5 The abstract and the concrete6.3.6 A system of the world6.3.7 A metaphysics of questions6.3.8 Metaphysics, foundations, and method—criticism, doubt, imagination, interpretation6.4 Problems of eastern metaphysics6.5 Problems of western metaphysics6.5.1 Source—Metaphysics (Stanford Encyclopedia of Philosophy)6.5.2 Pre-modern6.5.2.1 The nature of being—being as such, first causes, unchanging things6.5.2.2 Categories of Being and universals6.5.2.3 The problem of substance6.5.3 Early modern6.5.3.1 Materialism and empiricism6.5.3.2 Idealism6.5.3.3 Immanuel Kant6.5.4 Modern and current6.5.4.1 Modality6.5.4.2 Identity (and persistence and constitution), space, and time6.5.4.3 Causation, determinism, and freedom6.5.4.4 The mental and the physical—consciousness, mind, and matter7 Cosmology7.1 Cosmology and its relation to metaphysics7.1.1 Cosmology7.1.2 Relation to metaphysics7.1.3 Why cosmology is a separate chapter7.2 General cosmology and its method7.2.1 The method is the real metaphysics, imagination, and criticism7.3 Cosmology of form and formation7.3.1 Cosmology of formation7.3.2 The method of the cosmology of formation is (i) on the ideal side the method of general cosmology (ii) on the pragmatic side the adaptive systems paradigm as generalized from the Darwinian paradigm of evolution.7.3.2.1 In metaphysical terms the outcome of the Darwinian paradigm, is that formed systems shall be near stable and near symmetric and, where observed, possessed of that symmetry that encourages high level experiential beings… the population of the universe by such systems is due to their stability and thus longevity… their observation count is further enhanced by need for sufficient symmetry to allow and encourage high level being7.3.2.2 While the foregoing is analogical and probable, that it is possible accounts for necessity of stable form and its observation, not just ‘once’ but recurring in time and space7.3.3 Cosmology of form7.3.3.1 Paradigms—from formation, the paradigms are mechanism, effective causation, and determinism with residual indeterminism7.3.3.2 Form and scale—scales and the meshing of scales at a range of cosmological levels and in the emergence of complexity7.4 Physical cosmology and theoretical physics7.4.1 Origins of the cosmos and its laws7.4.2 The cosmos and its laws7.4.3 Modeling7.4.3.1 Analytic—closed form, approximate (e.g. perturbation)7.4.3.2 Numerical approximation7.4.3.3 Games7.4.3.4 Computer implementation of the above7.4.3.5 Interpretation7.5 The classes of being7.5.1 Treated in detail in kinds of being and beings7.5.2 Ideal or pure—being as relational—as ‘experience of’ and ‘the experienced’7.5.3 Real—form and formation7.5.4 Pragmatic—natural (elementary or physical, complex or living, the experiential side of the physical and living), social (with civilization), and universal7.6 The block universe7.6.1 Temporalism vs eternalism vs block or temporally emerging7.6.2 Alternate descriptions vs views of the real7.6.3 The block universe as an object—a revealing distinction7.6.4 The block universe, indeterminism and determinism, multiple histories of identities, and their merging, continuity, and peaking8 A system of the world8.1 Introduction8.1.1 The idea8.1.2 Purposes of the system—from system of human knowledge… .docm (html)8.1.2.1 Outline of knowledge with foundation8.1.2.2 Guide for the way8.1.2.3 Foundation for a knowledge database8.1.3 Basis in the real metaphysics8.1.4 Sources in tradition8.2 Ground1. The humanities, tradition, and religion8.3 The real and given universe2. General and abstract sciences and method3. Concrete sciences4. History8.4 Artifact and the created universe5. Art6. Technology7. Transformation of Being9 The way—pathways9.1 The aim of being9.2 Means9.2.1 Metaphysics and reason9.2.2 Ways and catalysts9.2.3 Reinforcing the way9.2.3.1 The issues—knowledge, blocks, commitment, steadfastness9.2.3.2 Reinforcement—strengthening self, healthy living, access to source literature, ritual—with dedication and affirmation, sangha (informed, dedicated community), nature as source9.3 A program of development and templates9.3.1 Principles of development and use9.3.1.1 Derivation from the real metaphysics, especially on realization and path, and the classes of being9.3.1.2 Adaptability of the templates9.3.1.3 To be on a path is not just to follow but also to develop and negotiate paths and underlying ideas9.3.1.4 Paths and templates should emphasize maintenance and employment of its worldview in intellect, intuition, emotion, sharing, ritual, practice, and action9.3.1.5 The templates are a framework and should be supplemented with resources9.3.2 Everyday template9.3.3 Universal template9.4 Resources9.4.1 External sources9.4.1.1 Internet9.4.1.2 Reading9.4.2 Site sources9.4.2.1 Essays9.4.2.2 Resource articles9.4.3 The way of being a resource9.4.3.1 The way as a formal resource9.4.3.2 The way as an informal resource9.4.4 Influences9.4.5 Lookup9.4.5.1 Dictionary9.4.5.2 Glossary9.4.5.3 Index9.4.6 Research topics9.4.6.1.1 Resources—9.4.6.1.1.1 The essential way of being9.4.6.1.1.2 topics and concepts for the way9.4.6.1.1.3 A system of human knowledge9.4.6.1.1.4 Supplement to “A system…”10 The future10.1 The way connects past, present, and future as one10.2 Communication—text, ideas, and being10.3 The way as a guide for immersion and realization10.4 To step into the world
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