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Welcome Metaphysics Realization Resources Anil Mitra
The way of being Anil Mitra, © Fall 2002 – March 24, 2024 Contents Introduction | Preview | Summary The world and the way | Being | Metaphysics | Experience | Real metaphysics | The ultimate | Method The way of being IntroductionWhat is the way of being?Versions of the way of beingThe way of being has gone through many versions since the first version of 2002. The 2022 and 2023 versions supersede all earlier versions. This page is the 2023 version, thus far. Supporting essays are listed in the resources. The 2022 version has more—in some ways more than is efficient; and because the some of the ideas are evolving, the 2023 version is more definitive. The 2022 version has main pages given by the links at the top of this page. Structure of the essayThe structure is designed so that readers have an idea of what is most important and central at the outset of reading. The outline, shortly below, explains the logic of the sequence of main topics. The preview, is an ultra-brief encapsulation without explanation or demonstration. The summary is a condensed version of the main development; its purpose is to sketch the ultimate logic and function of the way (the summary previews some definitions). These preliminary materials are followed by the main essay, beginning with being. The essay is relatively brief and emphasizes ideas. It is amplified by particular topics listed and linked in the resources. Practice is emphasized in the separate documents, realization and path templates. Readers who wish to pass over preliminary material may proceed directly to being. Outline of the way of beingThe way begins—but does not end—in immediate experience; this is grounding. However, in the narrative, it is effective to begin with being, develop a metaphysics, beginning with a first section on metaphysics, and then take up experience. This is because the metaphysics provides the ultimate framework that renders subsequent development more efficient. The foundational material above is elaborated and illustrated in the real metaphysics and the ultimate; its foundation is made explicit in a brief treatment of method. Pathways presents a framework for efficient realization of the ultimate; it does not prescribe as do traditional ways; this is efficient for any way of realization must be incomplete in its rich detail, which is therefore in process until peak realization. Some resources complement the pathway framework. Others are (i) supporting essays that complement this work (ii) general sources and resources on the way of being site (iii) external sources. A separate document has an extensive list and links to further resources. A new world—living the way sums things up, addresses doubt and appropriate attitudes to the metaphysics of the way, and looks forward to living the way. Definitions in this workIn this work, small capitals mark terms being defined. When the word ‘is’ occurs after a definition, it will be capitalized as ‘is’, which is to be read as ‘is defined as’. Two further uses of the word ‘is’ in the essay are (i) to indicate existence, e.g., as in the definition of being—A being is that which is—where the italicized form ‘is’ will be used (ii) ordinary uses that require no explanation for English speakers. That we should use the common word ‘is’ to define the fundamental concept of a being (and being), shows that the main concepts to be introduced are immanent in the everyday and the immediate, even though they may seem esoteric. The way of being intends to be about the real; therefore, definition does not establish existence; in cases where existence is in doubt, it is demonstrated. PreviewThe preview is a bird’s eye-view of the way of being. Problems of understanding the work are not those of complexity or sophistication but of (i) unfamiliarity with the new view, especially in that its gestalt or world picture and imperatives to action view include but are otherwise very different from those of the common views (ii) its system of meaning—the terms and how they hang together—is not anticipated in our common systems of meaning. So, to understand and appreciate the work it will be essential (a) to reflect on the new view, its reasoning, and its detailed consequences (and, so, the limits and constrictions of thought and life of the common views) (b) to attend to definitions and the resulting metaphysical system. Further introduction and address of the issues above are in the supporting essay, a background to the way. SummaryThe summary is an overview of the way. Longer than the preview, its purpose is to provide a sketch of the ultimate logic and function of the way. Its stark simplicity is intended to evoke a sense of beauty that is rich in its austerity and implication. The way of being is shared discovery of the ultimate in and from the immediate. Thus, though we usually suppress the concept, a being is a concept and its object. The universe is all being; the universe is a being. The void is the being with no parts, i.e., no sub-beings; it exists as a part of every being. Metaphysics is knowledge of the real.
The world and the wayThe world includes small and large, near and far, past and future, all sentient beings therein, and any modes of description beside and above these. The way of being is shared discovery of the ultimate in and from the immediate. The way begins with abstraction, i.e., retaining in concepts only that which is perfectly representable. Thus, while detailed knowledge of beings may be imperfect, that there are being, beings, universe, void and so on is certain and perfect (e.g., in a correspondence sense). Though its establishment is trivial, such knowledge will soon be seen to be immensely powerful and capable of extension (though not in a correspondence sense) to pragmatic knowledge. This and further development to follow constitute an argument against an ideology of skepticism without denying the value of skeptical thought. BeingA being (plural: beings) is that which is (validly known to be or exist); being (existence) is the property of beings as beings. Thus, though we usually suppress the concept, a being is a concept and its object. It is intended that the present meaning of ‘being’ is neutral with regard to the essence and richness sought by existentialist thinkers, e.g., Martin Heidegger. The neutrality empowers the development of metaphysics, which would otherwise be veiled by too much ‘ontological commitment’. Essence and richness are, of course, significant and their consideration is empowered by beginning their elucidation later, starting with the section on experience. The universe is all being; the universe is a being. The void is the being with no parts, i.e., no sub-beings; it exists as a part of every being. The existence of the void does not obviously follow from its definition; however, nonexistence of nothing is existence of nothing and therefore existence and nonexistence of the void are equivalent; therefore (it may be said that) the void is a being (it exists). Note that for all concepts, to exist and to not exist is a contra-diction; and for most objects, it is also a contra-real, i.e., impossible; but for the void, it is not a contra-real (thus, for the void, to exist and to not exist is a true contradiction or DIALETHEIA). A pattern (is that which) obtains for a being when the data to specify the being is less than the raw data; patterns are immanent in the being and therefore have being (exist). A law of nature is a (reading of a) pattern in the universe or a being such as a cosmos. Laws are beings. There are no laws in or of the void. MetaphysicsMetaphysics is knowledge of the real. Thus far, we have established a perfect but primitive and skeletal metaphysics. We now proceed to develop the primitive into a mature and the skeletal into a fleshed-out metaphysics. A being is possible if nothing rules out the existence of the object. Logical possibility is what obtains when nothing in the concept alone rules out its existence. If, further, existence is not ruled out by the nature of the real (the universe), what obtains is real possibility. Logical possibility is the most inclusive or greatest possibility. Examples of real possibility are physical possibility (in our cosmos), economic possibility (for our world), and human possibility (in terms of experience of and valid thought, received or rational, on our nature). This demonstrated assertion is called the fundamental principle of metaphysics (fp). It follows that the universe has identity, is limitless (all possibility is realized), has variety, extension, duration, peaking and dissolution of being, without limit; and all beings realize this ultimate (in which they merge). There are pathways to and from the ultimate. These intimations of limitlessness, which is not just infinitude, are further spelled out in section on the ultimate. Is not the picture of limitlessness contradictory to our knowledge of the real? One apparent contradiction is that we do not experience all possibilities. However, that is not a contradiction for our world is but one possibility, comprised of many lesser possibilities, yet other possibilities—the limitless—lie beyond our world (e.g., our physical cosmos). A further apparent contradiction is that fp seems to deny that physical limits and the limits of birth and death are real, while science, experience, and common sense appear to confirm that they are real. However, fp does not deny the reality of the limits; rather, it implies that they are indeed real—but not absolute. If not overcome in this life, fp implies that there is continuity of self across the universe and its manifest forms such as cosmoses (while also implying that there are phases of lesser and dim awareness of the reach of self—of magnitude even zero but not null). What is the cause of the universe? It is often thought of in terms of origins and of another being, e.g., an earlier cosmos. But another being as cause, is unsatisfactory as the second being’s cause would need to be ascertained. Another kind of cause is called for. The foregoing analysis suggests a reason (note: a reason, not reason) over a being. A reason could be possible, probable, or necessary. Possibility and probability are unsatisfactory as they allow that there might not be the (manifest) universe at all. Therefore, necessity is the only satisfactory cause (the sense of cause here is different than what is labeled material cause). The proof above, indeed shows that the (manifest) being of the universe is necessary. There is another demonstration that brings this out perhaps more clearly and also helps addresses doubt about the above proof of existence of the void. ExperienceThe strategy of this section is to establish the local significance of experience and to universalize it as far as we may, with reason, first without and then with the fundamental principle. The form of experience is the concept (experience of), the experience (relation between concept and object), and the object (the experienced). The object may be as if, as in fiction (when it is a contingently nonexistent object) or illusion (or even contradiction, when it is necessarily nonexistent), or real as in the case of beings known via abstraction so far. In pure experience, there is no intended object, but from fp, except in the case of logical impossibility, there are real objects. There is experience (experience has being), and we are experiential beings; the structure of experience in general is experience-of, (the-) experience, and the-experienced—or concept, relation, and object (a being—but note that there are distinctions between objects and beings, which depend on the writer, which have significance, but are not needed here; The concept-relation-object and the distinction between objects and beings is further taken up in on meaning. The being of the experience-of (obviously) does not always entail the being of the-experienced and so arises the possibility and fact that what we think of as and call pure experience, is not essentially different from experience-of. As far as we are characteristic of the essence of all being, experience in all its forms is the essence of being; that is, if we are characteristic of being, the essence of being is aware understanding (of being). Can there be a kind beyond experientiality—beyond consciousness? As experience is relation and relation of relation is relation, there is no further kind beyond experientiality. However, there can of course and must be levels of experience ‘higher’ than ours. If our world were strictly material, i.e., entirely material with experience as no part of matter, experience would be impossible; therefore, our world may seem and be approximately material but is not and cannot be strictly material. Let us now reason without appeal to the fundamental principle. As suggested above, we could see experience as the fundamental nature of the universe—the universe as a field of experience or experiential being, ourselves as essentially experiential (with experience as the place of significance and our being), experience as ultimate relation, and the experienced as what we otherwise call material (since we have experience of experience, experience, too, is material or, rather, as if material). To see the universe as a field of experience, the concept of experience would have to be extensible to the root of being and animal beings would be heightened, layered, focal centers of experience; in our experience, objects have quality—they are like something, but primitive experience-of would, if at all, be barely like anything or intentional (just as primitive material objects, e.g., fields, are far simpler than medium or macro level objects such as rocks, animals, and cosmoses). The extension to the root would require all being to be experiential, and what we think of as ‘mere existence’ would have minimal to zero but not null experientiality (null experientiality would mean zero experientiality and necessary incapability of achieving experientiality). Since the world can be seen as relational being, this possibly true description contains all possibly true descriptions. But is it true? Appeal to the fundamental principle entails that it is true; the fundamental principle requires it. In summary— From consideration of the impossibility of strict materialism (all is matter and matter is nonexperiential) and fp, experientiality must extend to the root of being where it is in primitive form (perhaps zero but not null), devoid of acuity and richness, and where it is elementary—i.e., the constituent of higher experience. Thus, the universe is a field of experiential being. Therefore, experience is the medium of realization of the greatest possibility. In its mind and matter like sides, it is also the means, especially in yoga, with its experiential (intrinsic) and material (instrumental) aspects, e.g., meditation and hatha yoga. For this to hold, yoga must not be understood just in its eastern or western forms, but in a form that admits to yoga-in-process or real yoga, what is valid in the best understanding of world cultures. Such cultures include, e.g., eastern and western sciences and technologies of matter, mind, life, society, exploration, and the universe; and philosophy and the symbols of religion. Given that such knowledge is insufficiently abstract to be perfect, does it not render the imperfect, the perfection of the development up to limitlessness of the universe above? Indeed, if perfection of representation is the criterion, it does (it is not clear what representation is in the concrete case). But there is an alternative to the purely epistemic criterion of perfection of correspondence or coherence of knowledge. From fp, it is given that we realize the ultimate. Therefore, use of pragmatic knowledge, even with its epistemic imperfection, is perfect relative to the value of ultimate realization (in and from the immediate world). Real metaphysicsThe fundamental principle is culmination of an ideal metaphysics. Its truth, as we have seen, follows from abstraction, which is to eliminate from a concept whatever is necessarily distorted (and the results of abstraction are not here intended to be what are elsewhere commonly known as abstract objects). For example, while our concepts of particular beings may be unreliable, that there is being and that it has instances, e.g., the universe and the void, is known from the abstract character of the concepts (thus the present sense of ‘abstract’ is not in opposition to the concrete but may be seen as most real and most concrete). Even the essential logic of the derivation of the fundamental principle and the logics of the greatest possibility are abstract. The ideal metaphysics shows us that we can and will realize ultimate being. It suggests approaches—yoga, its experiential (meditative) and instrumental (use of science, technology) sides. It shows that there is ultimate enjoyment in the ultimate and therefore if enjoyment of our faculties of being is a value, their use in the realization of the ultimate is an ultimate value. However, while the ideal metaphysics begins to show paths, it needs to be complemented. By what? To the ideal metaphysics, we join what is reasonably valid—‘good enough’—in our traditions up to the present. We do not ask for perfection in received senses such as perfect correspondence of concepts to objects or perfection of beings or perfect happiness. The join is the best we have and that it may lead to error does not detract from it for it is guaranteed to lead effectively to the ultimate; it is perfect in this pragmatic sense, which is based in valuing the ultimate. But it is also a dynamic join—the ideal illuminates and guides the pragmatic; the pragmatic illustrates and is instrumental toward the ideal ultimate. The perfect illuminates and guides the pragmatic; the pragmatic illustrates and is instrumental toward the perfect. The dynamic join has this perfection and may be named the morally perfect real metaphysics (‘the metaphysics’, in what follows). The metaphysics requires robust worlds—worlds in which the picture that we are real beings, in a real world, capable of real meaning and significance, is true and not illusory or untrue. Our picture of our universe as originating in a cosmic singularity, with matter, life, mind, and rich in history and science, is a robust if incomplete picture. On the other hand, there are non-robust worlds, e.g., flimsy solipsist (non-robust being), and randomly coming into being universes (non-robust cause). Paradigms derived from our science and philosophy serve to distinguish between robust and non-robust, to remove seeming paradoxes such as the solipsist’s ‘my experience, as if of a real world, might be all there is', identifying the robust worlds as preponderant in significance. How shall we realize the ultimate? We begin by seeing the world in terms of experiential being in light of the ideal metaphysics—the pure dimension of being(dimension is similar to category) of the world as experiential being in form and formation on the way to the transparently limitless ultimate (beginning in and for the immediate). To begin in our world, we also need the pragmatic or instrumental, for which we choose a modified western materialism—i.e., one that recognizes that the fundamental category, whatever it is named, e.g., matter or mind and so on, must include the matter-like and mind-like modes of description. Since the pragmatic need only be good enough, we choose from western knowledge, which, though it emphasizes a material view, can be seen through the lens of experiential being (i) pragmatic dimensions of being—nature (the ground: simple or physical, complex or living, and experiential), society (the human environment of knowledge and action), and the universal (whose conception begins in understanding and finding nature to be flexible, and which is extended as in the real metaphysics, above) (ii) paradigms such as mechanism with indeterminism from physical science, cumulative variation and selection from biology, and logic (with two sides—formal logic and induction, which are integrated in seeing that both logical and scientific theories are inductive, while proof under the theories is deductive). We now describe some consequences. The ultimateWith either reasonable abstract or sufficient duration, the world is the universe. The universe has identity (enduring sense of sameness, in this case of self); the universe and its identity are limitless with regard to variety and magnitude; as experience requires duration and extent, measures of time and space are parameters of magnitude; as there is difference with (duration) and without (extension) change in identity, there are no further parameters, but there can be modes of description that are not spatiotemporal, e.g., much of the metaphysics above and this is what is meant by the phrase ‘beyond space and time’; there are cosmoses without limit to variety, e.g., laws and beings, and magnitude; every cosmos is an atom, every atom a cosmos; the entire system is in self-communication and communication with the void (but there are temporary isolations); logic is at the root of descriptive and patterned variety; all beings realize the ultimate—they merge in doing so; birth and death and other as if limits are real but not absolute; bits of our being traverse the universe and its atoms and cosmoses and reconstitute as other beings and at a certain level of ‘sophistication’ beings begin to have some mastery over their destiny; pleasure and pain are unavoidable, but optimum enjoyment is in the intelligent development and sharing of pathways to the ultimate (best therapeutic address of pleasure and pain is a value); pleasure is not to be avoided but its best enjoyment emphasizes pleasure on the path (yet enjoyment of the world is a value, too; and—they also serve who only stand and wait); if peak being has a meaning it is the process of which we are all part rising from the void and the elementary and moving toward and realizing and dissolving form ultimates—the ultimate peak and peaks are not remote beings (the interval between death and peak may be infinite but experienced as an instant). It remains to develop and describe pathways to the ultimate. MethodA foundation is that which gives a makes a system of thought secure, e.g., in the sense of certainty, or being good enough relative to some aim or value. A method is a valid approach to foundation. Thus far, foundation and method have been mostly implicit and in a brief treatment, they may be left implicit. In this development, where foundation and method were implicit, let us now make them explicit, (and where they were explicit, they may be repeated). The terms used are in common use, but their meaning here is to be taken as given. The validity of the meanings is not determined individually, but (i) in their being part of a system (the real metaphysics) (ii) in the system, as far as it is valid and ultimate (which has been seen). This does not invalidate other uses but shows them to be distinct concepts, despite conceptual similarity and use of the same sign (‘word’). A significant element of method used in the sections on being and metaphysics is abstraction, which is to eliminate from a concept whatever is necessarily distorted (and the results of abstraction are not here intended to be what are elsewhere commonly known as abstract objects). Thus, there is being, for without it there would not be the sense of being (even if illusory)—and the universe is a perfect example of a being. The logic of the sections on being and metaphysics is also a simple logic arrived at by abstraction. The real metaphysics is a join of perfectly representative and pragmatic metaphysics. The pragmatic metaphysics introduces imperfection relative to perfect representation. However, the join is perfect in another sense (i) the abstract framework is perfect and reveals an ideal—to achieve the ultimate—which it guarantees but is incomplete in showing how to achieve the ideal (ii) the pragmatic is the best we have in-process and good enough in complementing the abstract. This net perfection is not purely epistemic but is a join of criteria of epistemology and ethics. The result frames received epistemology and ethics. The approach developed here reveals the implosive character of received methods. They are implosive in that they so limit thought by unfounded claims of rationality, that under their influence ordinary thought and ordinary life are rendered sterile. The real metaphysics is non-implosive. In the section, the ultimate there are no proofs have been given. However, from the real metaphysics, since the universe realizes all possibilities, proofs are trivial (if we were to investigate the realm of possibility, it would require not only our received logics but development of all possible logics; a small non-trivial examination of the realm is in possible worlds, Stanford Encyclopedia of Philosophy). A concern that arises is that if all possibilities occur, how is it known that the system in the ultimate is significant? The answer to this question is that we do not certainly know that our standard versions of the real and there extension as in the ultimate are real or the only real. However, the paradigms in the real metaphysics suggest that they are by far the most significantly preponderant real with pragmatic certainty (see the little manual for details). Is there no doubt regarding these developments? Indeed, there is and ought to be. The nature of the doubt and its resolution is discussed in a new world—living the way. RealizationPathwaysWays and pathways are detailed in the little manual, templates, received ways, and beyul. Here, we present principles and essentials, not a formulaic path—(i) one set of foci is the immediate and the ultimate (the developments above have guiding ideas, especially on experience as fundamental, which shows yoga and meditation as essential path) (ii) another is the intrinsic or experiential and the instrumental or material, in which the focus is exploration based in western-style science. The physical component of yoga prepares the individual for meditation, strengthens the body, and immerses the individual in society, nature, and the universal. Beyul, travel to remote natural places, is inspiration and portal to the real. Meditation is (a) quieting and emptying, in which individual experience approximates a join of the immediate and the ultimate (b) analytic in which real metaphysics is understood and absorbed to intuition (c) the dimensions of being are employed to develop paths of action in the world. The worldview of the metaphysics grounds social action, providing meaning to daily action, education, research, science, philosophy, political economics, conceptions of the local cosmos, technology, and travel in the parameters of magnitude (space and time). ResourcesCurrently, this section collects together external links in the essay. The little manual has an extensive collection of links to this site and others. This siteThe little manual, metaphysics, essence to be imported to the 2023 version of the site; a system of human knowledge, main influences, templates, received ways, beyul. The essence of metaphysics, just above, is to be imported to this (2023) version of the site. An earlier version of this essay is to be woven into the 2023 version. The little manual has (i) extensive development (ii) an extensive system of resources (iii) pointers to even more resources. This site—supporting essaysOutline of the way of being, background to the way of being, abstract objects, dialetheia, necessity of being, on meaning. An entire system of supporting essays is planned; see the plan. Other sitesMartin Heidegger and possible worlds (from The Stanford Encyclopedia of Philosophy). An in-process workThis section has short term planning for improvement and long-term planning for evolution of the document and its supporting essays. There is further planning for the way of being in the document outline of the way. The two sets of plans shall be combined into one. GeneralThis section will be maintained while the document is in process. This essayBackup—at major changes. Some changes—rename the introduction ‘into the way’, work some parts of the introduction and other preliminaries into the world, rename living the way ‘new world’… Miscellaneous, short term—read; improve readability, efficiency, and appeal; but do not add material. Improve the section on pathways. Rationalize use of the terms ‘mental’ (experiential, intrinsic) and ‘material’ (the experienced, instrumental) and their mutuality-in-that-experience-is-experienced. To this essay, add summary of essentials—this has been done—as far as possible by having a style such as ‘List’ for the main points; secondarily by splitting some main points into main items and detail (with minimum rewriting). Write a simple version of the essays and perhaps of the site—(the existing versions will have but not be limited to the academic emphasis). Rewrite the main resources on this site, extracting modular supporting essays where it is effective to do so. Possible modular essays are listed below. Main essaysAt present there are a number of main essays—see the resources. The plan is (i) this 2023 version will become the site (ii) there will be just two essays—this one and a longer one written from outline of the way (iii) the short essay will be an abstract of the long (iv) material that is not essential to the aim of the way will be unreferenced or relegated to minor status. Supporting essaysSee supporting essays for 2023—folder and index (docm). The index has (i) descriptions (ii) some planned essays, not yet written (iii) a list of canonical essays of 2022 and its index (docm). A new world—living the wayStrictly empirical knowledge does not go beyond what has been experienced. Even if we allow immanent patterns, projection beyond the immanent goes beyond the empirical—i.e., the empirical knows not what lies beyond its border. Consequently, the real metaphysics, which we have seen to be rationally consistent, and consistent with gross (abstracted) empirical or experiential fact, is also empirically consistent with detailed empirical knowledge, particularly science. But consistency does not imply truth. We must therefore ask whether we can trust the demonstration of the real metaphysics. On the one hand, the proof is rational. Further it is absolute in that, even though it is expressed in our terms, it makes no assumption—the void necessarily exists; and though we need our experience to know of it, our experience is not necessary to its existence, which follows from the real metaphysics. On the other hand, we ought to doubt the proof (a) from the magnitude and importance the conclusions (b) since it seems to go beyond the empirical (c) to establish the proof as persuasive, especially for those who will not be satisfied with mere belief, (d) from doubt as a general principle, which can only improve the quality and reliability of our knowledge and related action. However, since the real metaphysics is empirically and rationally consistent the following attitudes to the fundamental principle, and, so, the real metaphysics, are appropriate (i) as fundamental postulate (ii) as principle of existential action (iii) as conceptual and instrumental framework toward the universe and realization of ultimate being. Metaphysics shows ultimates and paths to achievement; we are limitless but may not have recognized it; yet we know that these limits—particularly birth and death—will be transcended. The place of the beginning is our world; its time is always now; the seeking values the immediate and the ultimate; there are ways and pathways to the ultimate. Though we continue to live within perspectives, we also transcend them. The picture of the ultimate revealed here is that of a new world where all beings find limitless and ever fresh in variety. |
