1. The universe and the place of beings in it (“life as we think we know it”) are limitlessly greater than in common received accounts (it does not deny the standard accounts—what is true in them has a place in the way).

2. Discovery of the nature, variety, and extent of the universe in space and time and realization of fullness of our being begin in this world, but are not limited to it.

3. It finds that we will experience ourselves as limited and limitless and it seeks to describe and realize fullness and limitlessness in, for, and beyond our world.

4. But—how can we validly make these claims of limitlessness and realization? How is it at all consistent with our experience, science, and reason? That is, in part, what this work sets out to do.

a. I observe that there is no contradiction with experience and so on in claiming that limitlessness in the sense of the greatest possibility is realized, for that is inherent in the concept of possibility.

b. I ask, not that readers set doubt aside, but that they follow the work through proof, elaboration of the ideas for significance of the work, and doubt (for there is doubt) and the significance of the doubts.

What may these findings take?

What does development of the way require

The real is ‘best knowledge’ of the world, i.e., the universe and its living organisms, and societies. Knowledge is not just of how things are over time, but also of what choices in thought and action are ‘good’ or ‘right’.

Knowledge is initially addressed in the section experience and being and the good and the right, which are part of knowledge, are initially in ethics and meaning. In various traditions, these are treated as weighty issues and, of course, they may be deserve to be seen as such.

However, they are not systems that stand alone, apart from our lives, choices, and actions. Rather, life, knowledge, and values, remain in interaction, and there is a balance to be had between doing and knowing… this point is amplified in the this version.

Yet, as it is seen later in this work, there will be a balance between experiment and thought at the boundary of realization. That thought will include science, value, and known and developing logics.

The central concept

A central concept of the way is ‘being’. Here, being is transparent, not deep. This makes it ideal for transparent development of the way. However, since ‘being’ is a deep concept in some accounts (e.g., Heidegger’s), it could be asked whether the present development is trivial. The response is that the transparency of being does not make the development trivial or shallow, for, here, ‘being’ is abstracted from the detail and depth of the world and, therefore, implicitly contains and explicitly promotes depth.

Since the world and our presence in it is significant only in that it appears in someone’s experience, ‘experience’ is on par with being.

This version

This is a short version of the way of being, which emphasizes results and action. So, in the interest of balance between doing and knowing, given that ‘life is short’ (or may be so), significant theoretical content has been omitted. The home page for the way of being links to essays which have the relevant theoretical content. A long essay has an account of extensive consequences for knowledge.

Experience and being

The concept of experience

Experience is awareness in all kinds and levels.

Some aspects of experience

It includes consciousness and receptive and active modes; it has quality, intensity, and form.

Experience has the following aspects—experience of (concept) – the experience itself (relation) – the experienced (object).

Being and beings

A being is the object of a concept; being is the property of beings as beings.

Concepts are beings. When there is no object, we say that the being is nonexistent: a nonbeing.

We are experiential beings

Experience is the place of significance and meaning; though it may not be the source of the real, it is the place of the sense of the real; without (our) experience it would be as-if there were nothing.

We are experiential beings (other animals have experience, which includes pleasure and pain; perhaps plants have a degree of experientiality).

Later, the range of experientiality is extended to all beings: in this extended meaning, the universe is essentially experiential.

The universe

The universe is all being.

Sameness and difference, identity, and extension and duration or space and time

The following would also fit well in a system of categories > an intermediate level—form and formation. The most primitive aspect of (experiential) being is that of (sense of) sameness and difference. Emergence and experiencing imply change (and so duration and a concept of time). Identity is (sense of) sameness over duration or change. Extension (and so displacement and a concept of space) is measure of difference across identities; and the further characteristics of identities are properties, i.e., qualities and form (that this approach synthesizes instrumental and immersive approaches to identity, extension, and duration).

Space and time are immanent in being and therefore (i) so far as the kinds of identity difference above are interwoven, they are thus spacetime and (ii) they are dynamic entities in dynamic interaction with the ‘object’ (matter-like as seen later) and thus constitute space-time-matter.

Thus, extension and duration (space and time) are immanent in being and therefore (i) so far as the two kinds of parameter of identity difference above are interwoven, so are extension and duration, which are thus extension-duration (spacetime) and (ii) they are dynamic entities in dynamic interaction with the ‘object’ (as above, which is matter-like as seen later) and thus constitute extension-duration-being (space-time-matter).

Extension and duration or space and time are the only extensive parameters of change; of course they are not the only things that change (which they do if they are dynamic)

Since duration is or can be marked by constancy of identity across change and extension by change across identities the parameters of difference beyond extension and duration, i.e., space and time, are (further) properties.

Ethics and meaning

About this section

The intent the section on ethics and meaning is to develop a framework for ethics for the way of being without the detail of ethical systems such as consequentialism, deontology, or virtue ethics and their application.

The section is ‘metaethical’ in that it posits (i) the nature and place of intrinsic good (ii) other goodness as secondary (iii) the locus of right action.

Why ethics and meaning?

If ethics is about ‘the good’ and related ideas, it must include consideration of the good life for experiential beings (particularly, persons), which implicates meaning as it is used in ‘the meaning of life’.

In turn, the meaning of life is not just about higher values but also concerns basic values of safety, security, health, and community.

There would be no rejection of systematic ethics, but the personal and the large scale would reflect one another.

How they do so and whether one or other is primary is addressed in what follows.

Meaning

In this section, meaning is used in its sense as in ‘the meaning of life’; it is related to the concept of ‘significance’.

Experience is the place of meaning in the sense of ‘meaning of life’ and ‘significance of being’. We are essentially experiential beings.

The good

Intrinsic good is improvement of quality, intensity, and form of experience (receptive and active, of experiential beings).

Choice and the right

Where choice, i.e., of thought or action from among real options)is possible it is right to choose thought and action that promotes (intrinsic) goodness.

Ethics

Ethics is right choice in light of what is good; in simple terms, metaethics is the study of ethics.

Secondary goodness

Bodily integrity, culture (which includes knowledge, belief, and art), economic and political arrangements and technology are secondarily good—have secondary goodness—as far as they promote goodness.

Overlap of intrinsic and secondary goodness

Involvement in these matters has intrinsic goodness. Thus, thus there is intrinsic goodness to political entities with elements of democracy. Political arrangements and institutions are secondarily good as far as they promote intrinsic goodness.

In culture and its development, there may be intrinsic goodness; and there is secondary goodness as far as they are instrumental in promoting primary goodness.

While there may be intrinsic goodness in sophistication (which includes precision) of culture, its value in promoting movement (which includes progress and evolution) towards the good (e.g., better beings and societies) does not always require us to wait for sophistication, especially that elusive finality that modern thought both seeks and despairs.

There may be a tradeoff between sophistication and goodness. In our personal and cultural activities, there may be multiple ways and levels of tradeoff. A philosopher may remain unsatisfied while they find their thought ‘incomplete’. Another thinker, one who adjoins their seeing, thinking, feeling, and acting beings, may sustain incompleteness in balance with realization (of the fullness of being—their personal being, the being of their world, and the being of the universe). And, naturally, such thinkers may interact in cooperation, opposition, and contradiction.

Ethical conclusions in later sections

There are ethical conclusions in the section addressing doubt (these considerations are implicit) and the section real metaphysics and ethics (these are explicit).

Views on limits of being

Everyday view based on ordinary experience

Perhaps the most common view is an ‘everyday’ or ‘ordinary’ view in which the world is seen as a map of the experience of the individual, conditioned by their ambient culture. Roughly, the view emphasizes that human beings are no more than human and have definite outer limits in duration (birth – the beginning and death – the end) and physical and mental being, even as enhanced by culture.

Secular view

A second view is a default secular view in which human being and the universe are no more than seen in current culture, especially science. This conservative default does not follow from reason or science but is nonetheless explicitly held by some and implicitly held by many. What does follow? It seems that from the history of science and clear incompleteness of the current world picture from science, that more will be discovered. But the absolute limit is (a) the current picture (not the default) has purchase (b) beyond the current, the limit is defined by logic.

Religion, speculation, dogma, and symbol

Religion, which has origin in prehistory and speculation, may be seen, today, as an answer to the default above. Thus, religion would be a valid endeavor in the search for the limits of being. However, most religions are speculative with elements of dogma, which is a conservative default. Still, if the endeavor of religion were shorn of dogma, it might have epistemic validity (over and above the symbolic and cultural).

Conflict between limited or conservative views on science and religion and its stunting effect

On account of the conflict between some views of science and of religion, views on the ultimate limit of being tend are unnecessarily limited.

The boundary of the possible ultimate

But the ultimate conceptual limit must be defined by logic (including that known things are as they are), which nestles experiential views. What we will now find is that the actual limit is the conceptual limit.

Logic and argument

Deductive logic

The main interest is in deductive logic. Given a premise (or system of premises), it implies a conclusion, if conclusion is the outcome of a series of steps in a system of (deductive) logic. This may be a purely grammatical affair, defined by a ‘logical syntax’. Here, however, we are concerned with truth, i.e., that assertions have the form of stating something about the world; they are true if the world conforms to what is stated, otherwise they are false.

The validity of deduction follows, in the first place, from it being a series of simple and transparent steps such that truth is preserved.

Given a deduction, truth of the conclusion follows if the premises are true, i.e., if they are facts.

Argument

In an extended sense, logic includes the establishment of facts as premises and deduction of conclusions from the facts. This extended sense has been named argument. If the deduction is valid (per the deductive system) an argument is called valid. If, in addition, the premises are true, the conclusion is (conclusions are) is also true and the argument is called sound.

Facts; confidence in facts; certain facts; necessarily true facts

Though tentative facts are generally difficult to establish directly (i) confidence in them may be enhanced by corroboration and, given patterns or theories, showing them to be consistent with other facts (ii) if sufficiently abstract facts may be established by ‘observation’ (e.g., there is awareness, which is established not so much by observation but by naming the aware aspect of observation as awareness) (iii) by demonstrating necessity, e.g., as below, where it will be shown that since existence and nonexistence of the void are equivalent, the void exists, i.e., may be taken to exist.

Logic as structure

Though logic has been pictured as steps from premises (facts) to conclusions (other facts, but note that the premise is trivially its own conclusion), there is another way to view logic. Instead of seeing a deduction as a sequence of steps, it can be viewed as laying out a structure.

Let us amplify this thought. There are two ways in which an assertion (fact or theory) about the world can fail to be true (i) its form does not ‘match’ a form in the world (ii) its form cannot match anything at all (in any world) as a result of an internal clash in the elements of the form such as contradiction, e.g., as in the color of a point in the night sky is black and not black (in this connection see dialetheia). The second case is the result of a failure to satisfy a logical system.

Thus logics may be seen as define possible structures. Since violation of logic would define an impossible structure, logics may be seen as defining possibility in the most inclusive sense of possibility.

The extent of logic and logics

How extensive is logic? Linguistic representation is in terms of discrete symbols and most logics are understood in such terms (such logics may be infinitary). This of course lends itself to transparency. Other sources of languages and logics as detail is that they are efficient by abstraction and, though discrete, both concept and object may be of the continuum or higher order, but the discreteness is efficient in relating the continua. However, this may also be a deficiency in possible inability to represent the real. While intuition and logic are often seen as being in opposition, they do not necessarily stand in intuition. Perhaps in-tuition as continuum may have purchase over and above that of discrete language and logic.

Standard logics in the literature from ancient times and cultures to the present, 2026, are powerful, yet have likely barely touched will be realized by limitless being (see the following section on ‘limitlessness of being’).

Limitlessness of being – peak being

The void; its simultaneous or situational existence and nonexistence; and therefore its existence

The void is the absence of being; its existence and nonexistence are equivalent; the void may therefore be taken to exist.

Why simultaneous existence and nonexistence for the void is not a contradiction is addressed in the section on doubt.

Patterns and laws; there are no laws in the void; in the greatest sense of possibility’, all possibilities emerge from the void

As patterns, laws (of nature) have being; therefore, there are no laws of the void; non-emergence of a possible being from the void would constitute a law; therefore, in the most inclusive sense of ‘possibility’ all possible beings (i.e., all possibilities) emerge from the void.

The universe is the greatest possible

The universe is the greatest possible—it is the realization of all logic.

Consequences—the universe is experiential and has identity

There is an extended sense of ‘experience’ in which all being is experiential—the ‘concept’ is as-if of mind; the ‘object’ is as-if material; and the universe is a ‘relational field’. The universe has identity and experientiality.

In this extended sense, primitive experientiality need not have the rich and varied nature of our experience—conscious or less than fully conscious. Rather, there is an analogy in which the relationship between primitive experientiality and our experience is analogous to the way in the primitive hypothetical material forms of the universe constitute the rich forms (that we know and remain under discovery).

That this is the case follows (i) from it being possible that the universe is a relational experiential field in which ‘higher’ experiential beings are ‘bright and varied concentrations of experiential process’ (ii) from the realization of all possibility.

From the real metaphysics, the related two sides of experience (as-if concept, as-if object), together with potential (i.e., potential experientiality of possibly nonexperiential being) may be projected to the root of being, where the sides are primitive and the relation is symmetric.

Limitlessness and peaking of the universe; beings merge in the peaks

The universe and its identity are limitless in extension, duration, and variety of being (which includes a limitless array and variety of cosmoses in extension and duration), which has peaks that are limitless in emergence, magnitude, variety, and dissolution. All beings inherit this limitlessness which is, e.g., a consequence of the limitlessness of the universe.

Merging of identities in peaks is not contradictory

This would be contradictory if the beings maintained separate identities, but the beings merge in the peaks, which defuses the potential contradiction. One source of the continuity of limited beings across the universe is in merging, peaking, and dissolution.

One identity or many?

It is typical for us to experience our identities as (i) limited, physically and temporally (ii) distinct from other person’s identities. On the other hand, we merge in peak identities, which are limitless.

So, are we limited or limitless, joined or distinct… and how does one’s limited identity connect with—know—its other limited manifestations?

In answer, we are limited and experience ourselves as distinct on limited time scales but otherwise limitless and joined as a unity or unities. And it is on higher manifestations that the real connection among and continuity between lower manifestations is seen.

A further real concern is this—given that our limited beinghoods are or seem small and isolated in a vast cosmos, how can there be ‘continuity of my being’? A response is in two stages. First—once ‘my limited being is dead’, an eternity is effectively an instant. Second—these limited beings connect in the peaks. Therefore, every manifestation experiences itself as at least a local continuity while the extent of the locale approaches the limitless in the higher manifestations.

The greatest meaning and realization of god

Though limitlessness allows multiple peaks it requires that there be an ultimate peak being or process, of which we are part, and which we become. The greatest meaning of terms such as ‘God’ and ‘Brahman’ has that peak being and process as its object. The experience in and of that peak being is the highest.

‘Good and Evil’

The universe is neither good nor evil but contains both. By ‘evil’ we understand intent and action toward serious destruction of what is good.

How to view the emerging picture of being and the universe

In the section, views on limits of being, we have seen the limiting—stunting—character of conservative views and their conflict.

To understand the emerging picture we shall need to (i) to abandon these views, especially the flawed reasoning that leads to conservatism in the secular view and the dogma of religion (ii) keep in mind that the emerging picture is demonstrated (but see discussion of doubt below) and consistent with experience (iii) endeavor to keep in mind pictures of limitlessness that are emerging (iv) resist the natural tendency to return to the conservative and other limited but widespread views of the world (it is natural because those views seem experiential and because there is extensive social support for the limited views but little social support for the emerging view).

Doubt and address of doubt

Sources of doubt

The sources

There ought to be doubt about these conclusions, especially in that the equivalence of existence and nonexistence of the void should be questioned. The magnitude of the consequences elicits doubt even though it is not a logical source of doubt.

Response to doubt; lingering doubt

A response to that whereas to exist and to not exist is not the same for manifest beings, it is the same for the void.

Thus, it is not a contradiction for the void to exist and to not exist. However, doubt lingers, especially as its sources are extra-logical.

Addressing doubt

Reasons for validity of extra-logical acceptance of the equivalence of existence and nonexistence of the void

It is important to emphasize (i) that though we question it, the proof has some strength (ii) the conclusions are consistent with experience and reason.

How doubt may be addressed

Doubt may be addressed by regarding existence and nonexistence of the void as

1. A hypothesis regarding the real, particularly, being and metaphysics.

2. An existential hypothesis to guide action—(i) in potential realization of the ultimate and (ii) in that living in light of the ‘realization of all possibility’ can be done in such a way as to improve the quality of life in our world.

Real metaphysics and ethics

Ideal metaphysics or ontology at the level of being; its incompleteness

The developments so far have metaphysical content. At the level of being, the metaphysics is perfect by the abstraction of the concepts (being, beings, void, universe, law, and others). However, this metaphysics is incomplete.

Enhancing the ideal with pragmatic knowledge; its imperfection relative to precision

Now, enhance this ideal or perfect metaphysics by adjoining to it the levels of (knowledge of) form and of our world. The latter are pragmatic and therefore the join is not perfect in the sense of precision.

Its perfection in ethical terms; it results in a real metaphysics that is perfect relative a joint measure of precision and value; the real metaphysics weaves together (i) knowledge and criteria for knowledge (ii) value

However,

1. Realization of the ultimate is an ideal.

2. The join of the ideal and pragmatic is the best available at any time as guide to realization of the ultimate (at this level of endeavor, what knowledge is and what its criteria are, need not wait for their full understanding).

3. The join also promotes quality in our world (as seen in the sections on doubt and categories.

4. In the joint system the perfect illuminates the pragmatic, the pragmatic illustrates the perfect, and is perfect relative to realization of the ultimate in, for, and from our world.

5. The joint system is named the real metaphysics.

6. In the real metaphysics, knowledge, criteria for knowledge, and ethics are essentially interwoven.

Metaphysics: categories – a system of understanding and dynamics

Categories in western philosophy

In western philosophy, a system of categories is a list of the highest classes of being or, as a consequence of doubt about such knowledge, of the highest classes of understanding.

The extended concept of categories in this work

We extend the concept of category—

1. To introduce value as a factor in determining what shall be regarded as real. Though modern thought doubts the categories as real, we have seen that (i) at the highest level there is precise knowledge (of being as being) (ii) from ethical considerations, inclusion of lower levels as real (which does not entail abandoning critical thought), permits us to disregard the distinction between perception and reality (phenomena and the real) for ultimate purposes (this does not entail rejection of the distinction for all purposes). Thus knowledge of things and of values are interwoven in real metaphysics and therefore of categories.

2. To include the level of being (and nonbeing), which may be seen as classless.

3. To include traditional level of categories, just below that of being, which, from developments in, e.g., the essential way of being, it may and does have conflation of being and understanding. In this development the categories for being-as-being will be defined by logic.

4. To include lower levels—first, a generic level of form and formation, which will be intermediate between the higher levels and, second, our world and its articulation (below) which may serve as paradigmatic for some aspects of the level of form and formation.

5. To be a system that maps being and becoming—of form and change, i.e., of dynamics—that will be useful in developing pathways to the ultimate in, for, and from our world.

The system of categories, here, is system of levels of inclusivity of being, each level of which is articulated and has a dynamic which enables mapping of form and formation (or change).

Summary

In summary, the system of categories of this work will be a system of knowledge-value for all (levels of) being. Dynamics will be incorporated—that is, the categories are a basis of understanding and prediction.

A system of categories

The arrangement is, first, according to level of being.

The highest level—experiential being and nonbeing

Description

Description—as in the previous sections on limitlessness and categories.

Dynamics

Dynamics—at this level limitlessness implies that the only restriction on being is that of logic: whatever does not contradict logic has existence somewhere and when in the universe. Further detail is defined by the elements of the logic employed.

An intermediate level—form and formation

What is presumed from previous sections

The material in this section presumes the material on identity, extension, and duration (‘being, space, and time’) in the earlier section experience and being.

Form and formation

Form refers to structure in extension and duration. It may also refer to structure in just extension. In the latter case, Formation is the trajectory of form in time—emergence, sustenance, and dissolution.

Dynamics of form in the general case

Dynamics in the general case—form emerges from the void or from other forms, restricted only by the requirement of logic. Under logic, dynamic forms may be transient and ephemeral as well as stable and possessed of symmetry.

Dynamics of relatively stable and symmetric form

Dynamics of semi-persistent forms—such forms may be understood in terms of paradigms of formation (evolution) from our world. Formation is an incremental pathway through states that are stable via symmetry are selected over states with limited symmetry and stability.

Perhaps quantum theory reflects structure and residual indeterminism in the experiential field.

There are barely any eternal spatial forms

From limitlessness of beings, all beings are ultimately transitional, therefore eternal spatial forms are at least improbable; there density in a limitless universe is zero, despite their necessary existence.

Our level—our world

The levels—physical, living-experiential, and social

The levels in our world are physical and universal, complex-living-experiential, and social (cultural, political, economic, and technological).

Their dynamics

Dynamics includes the following.

Physical—mechanism and causation, deterministic with and without indeterministic elements (theoretical physics).

Living and experiencing—evolutionary transition (variation and selection) – natural history of chemical and living form in ecological systems.

Social—paradigms of social groups and change – cultural (knowledge – development-repository-communication, education, art, science), political, economic, and technological (especially exploration of space and mind).

Yoga

History of yoga and an original sense of the term

Yoga began in what is now India and spread in many forms. Buddhism and Yoga have common elements, e.g., in their eightfold ways. Beginning in the nineteenth century (CE) many kinds and strands spread to the west.

An original sense of the term ‘yoga’ is yoking to being. It signifies (a) that our being and the being of the universe are ultimately identical (b) a way to realize that identity.

Extension to all being

An extension of that original sense sees yoga as the entire being of beings on the way to the ultimate.

In this sense, the essence of yoga is not just a system. It will involve all exploration, knowledge, and self-transformation, particularly as described above (also see a system of knowledge). It will include select elements of traditional systems.

Aspects or sides of extended yoga

Since being is experiential with the related sides, experience-of and the-experienced, so yoga has related sides—meditative and physical, which join in the individual. Yoga shall be in practice, action, and their integration.

On the choice of the term ‘yoga’ – pro and con

In favor of the term—I know of no term that is as comprehensive as the term as it is used in this work. Many terms see the real as split – body or matter vs mind, monism vs dualism, substance or kind vs neutrality to substance and kind, science vs metaphysics, knowledge vs action and so on (this is especially true of western terms. Yoga transcends these divisions and, as used here, has the neutrality that the real demands. I hope that the present use of ‘yoga’ is able to be free of the prison of received use.

Against the term—western readers may take issue with both the term and the idea. Even those, western or not, who appreciate the term may not appreciate the use of the term in this work.

Pathways and programs

Design of pathways and programs

This section may be omitted on brief reading and in brief printed versions.

Design and its process

This section is preliminary to and grounds the design of the pathways.

Design

Design is a process of coming up with an address to an occasion at a level of specificity that is ready to implement.

Note that the term ‘occasion’ is generic and may refer to a need, opportunity, problematic situation, or other (kind of) occasion.

Design process

Outline

Occasion > careful definition of problem > synthesis – conceptual address of problem > analysis and improvement > final evaluation

Details

Occasion – a situation to address, e.g., a need, opportunity, or other occasion. The situation may be new or a need arising out of an existing system.

Careful definition of the problem – in concrete and specific terms.

Synthesis – coming up with a concept to address the occasion; it will involve creativity and possible (often likely) use of existing designs and implementations.

Analysis – adjustment of the conceptual synthesis to satisfy the careful definition.

Improvement generally involves – trials > matching for precision > correction of imprecision, until precision is satisfactory. Optimization may substitute for or augment the trial process if the conceptual synthesis has an analytic or otherwise definite model.

Final evaluation and review – a phase involving a wider audience than the ‘designers’ and may mesh with implementation.

Design-implementation cycle

Given an occasion that is new or of an existing system, the cycle is

… occasion > design or redesign > implementation > occasion …

Or, in general terms

… world > opportunity > choice and action > world …

Notes

As observed, the design, its process, and implementation ‘in-the-world’, may mesh in many ways, both vertically and horizontally.

Design and design elements for pathways

The occasion; what pathways are

The occasion

The metaphysics shows the universe as ultimate, that all beings will reach it, that there is an effective approach to it

What pathways are

I.e., that there are effective and shared pathways to the ultimate “in, for, and from the immediate to the ultimate” (i.e., the aim of the way of being).

1. In the immediate—with degrees of approximation from zero to one according to degree of realization

2. Beginning in the immediate, through worlds, to the ultimate.

What we know: the metaphysics through categories of experiential being and their dynamics

The following and their dynamics are (i) interactive in terms of vertical cause and (ii) mutually informative in conceptual terms.

Experiential being and non-being

The category itself

Concepts—the real metaphysics including meaning and ethics, universe as experiential-relational field, with concept (mind) and object (world) sides and their mesh.

Details—oneness of being vs process; transformation of experience vs transformation in extension; immanence-vs-explicitness-of-principles-and-ideas-including-meta.

Dynamics—structures that comply with logic.

Supplement: dimensions of experience (where, what level)

Comment 1. To be integrated with the above.

Dimensions of state

Form – Quality

Bound – Free

Integration and personality

Trajectory in time

Ground and choice

Projects and evolution

General form and formation (intermediate between the universe and worlds)

Concepts—abstract form transcends and includes temporal formation and spatial form.

Dynamics—transients (arising from the void), of which some are more persistent as a result of symmetry and therefore stability, of which some effectively populate the universe in their experiential reflexivity.

Our world – and its general paradigms as dynamics

The pragmatic categorial levels.

Concepts

Knowledge of our world (i) is formulated as a system of levels (physical etc, below) (ii) from which paradigms, many well-known, are extracted (iii) which may be generalized and applied as justified by the real metaphysics (iv) which, together with the metaphysics enables negotiation of the universe.

Dynamics (paradigms)

Physical—mechanism (determinism with indeterminism) and causation.

Complexity from the physical to the living—form, emergence, and evolution – variation and selection (a case of formation).

Mind and its aspects—experience itself including experiencing, the concept side (cognition, emotion-feeling – especially pleasure and pain, attitude, choice), experiential relation (concept and linguistic meaning, knowing, acting), and the experienced (world including process, body).

Society and culture—competition, cooperation, and amplification of the power of mind, with technology of space and mind exploration.

Sources to use in writing this chapter (a temporary section)

Site source 1. The master document for the metaphysics and categories.

Site source 2. The document ‘a system of knowledge.docm’ for areas of action, particularly at the levels of (a) the universal and (b) this world.

Site source 3. Specifically for pathway design—journey in being.docm (for pathway design), received ways of realization.docm (for tradition), design and planning.docm (writing plan).

Site source 4. For extensive resources—the little manual.docm .

Completeness

Metaphysical

Metaphysical completeness is derived from the categories (their elements above), tradition (below, with ‘a system of human knowledge’).

Comment 2. ‘Tradition’ is used in the expansive sense of all that is considered received, subject to reason.

Pragmatic completeness

Pragmatic completeness, such as it may occur, will come from the following and ongoing (i.e., while on paths) review and revision.

Design for completeness

See design and its process.

Adaptability

General adaptability

Orientation to a range of personality types and projects, situations, and cultures (for the range or situations also see ‘a system of human knowledge’).

Paths and programs

For adaptability, pathways will be divided into paths and programs

Paths

Paths are about quality, form, and dimensions (categories) of realization.

Programs

Programs are implementation—dynamic (i.e., learning in action) parallel sequences of action.

Programs – details

Adaptability is further implemented via (i) program elements (ii) a program for the way and my life (which also functions as an example) and (iii) a program template abstracted from the example (item #ii) and generalized to provide options.

Areas and kinds of action

1. Immediate v ultimate

2. Immersive v instrumental

3. Their integration

Tradition

How traditions are viewed

Traditions are not seen as authoritative but as useful for (i) symbolic and other suggestiveness (ii) elements to be incorporated in the way and its implementations.

Some traditions

Real – Buddhism, Yoga, Advaita Vedanta, Christian mysticism

Symbolic – remote gods

Quality vs form

Quality – effective pathways

Form – programs

Design of programs

Universal and ultimate – the level of being (aim, program – foundation and realization)

Categorial level—experiential being and nonbeing.

Worlds – our world, everyday and immediate – the level of be-ing(s) and becoming (aim, program – a routine)

Categorial level—our world

Integration – four aspects as one

Immediate – ultimate

Instrumental - intrinsic

An institute for the way of being (purpose, emphases – foundation, realization, action)

Source or study topic 1. Francis Bacon (“Salomon's House”) (Stanford Encyclopedia of Philosophy).

The purpose and foci may be—

Introduction

I have long been keen to have an institute that would have members who would have knowledge in different aspects of the way of being. They would interact in such a way that it would promote (i) the way as a whole (ii) individual disciplines. There would be support, e.g., for funds, administration, and publication. There may be a physical building or, alternatively, networked interaction.

Thus far, the idea of an institute has not gotten beyond a conceptual stage. However, planning shall be part of the example that follows.

Purpose

Subject expertise, support (e.g., web design), action, power of sharing and teaming.

Emphasis – foundation

The theoretical background and consequences.

The realm and range of the possible.

Emphasis – realization and action

Ways of realization—traditional, new, and synthesis.

World problems and opportunities (see the resources).

Ethics and meaning.

Publications. Example, A manual of health.

Design

Emphasis

Above.

Planning

To be undertaken as part of immersion in being and the world after completing the essential and informal versions of the way of being.

Review of concept (the section on ‘An institution’).

Search further external sources.

Review and planning of the elements of design.

Elements of design

Central location and building vs distributed and virtual.

Funding—preliminary and beyond.

Needs—establishment (information, production).

Needs—human – primary, administrative, support.

There will be a degree of immanence over explicitness

Comment 3. Think about what amount the level will be.

Of ‘what we know’ in the pathways and programs

Of effectiveness of pathways in the programs

Chapter structure

The structure begins with design.

Design and its process

Design and design elements for pathways

Paths

Aware and enlightened paths

Ground

Programs

Generic

For the way of being

Adaptable templates

Pathways – issues

The concept of a pathway

The term pathway will refer to effective ways to the peak or ultimate, in, for, and from our worlds. We may learn from received ways. However, effective ways will not be limited to the received.

Developing effective pathways; always a learning process; leaders and their role

Development of effective ways will learn from received ways, will be negotiated in that there will be learning from trying and examining outcomes, they will learn from and contribute to culture (which will include knowledge of categories), they will be shared, there may be leaders but leaders will not be regarded as ultimate in authority, and they may invoke all aspects of experientiality.

Pleasure and pain and their address

Pleasure in explicit attention to pathways will be emphasized but not exclusively. Pain may be addressed by therapy and by the fortunate giving aid to the less fortunate; however, it will not be sought to avoid all pain, nor will ‘perfection’ be thought of as the absence of pain. Residual pain may be tolerably sustained by knowledge that one is on a path.

Pathways – a template

Comment 4. Import, improve, and minimize structure

Aware and enlightened paths

Comment 5. May substitute an appropriate synonym for ‘enlightened’

Aim of (the way of) being (and becoming)

Living in the immediate and ultimate as the same

Shared discovery and realization of the ultimate in this life and beyond

Pathways to the ultimate in, for, and from the world

Experience and its elements

Elements

Integration

Immediate – ultimate

Instrumental - intrinsic

Attitude and empowerment

Sharing, path negotiation, leadership, and initiative

Ground

Security and safety

Belonging

Healthy living

Programs

Programs are flexible paths of action designed to be effective as specified above.

1. Programs will be universal and long term with emphasis on being and local and in the present, especially every day, with multiple emphases defined by the categories.

2. Programs will be immersive and instrumental.

3. The categories may be implemented immanently rather than in explicit entirety.

Universal and ultimate – the level of being

Parallel programs, immersive and instrumental, in the categories of being. Timelines.

1. Everyday activity.

2. Writing the way of being from experience, reflection, and literature.

3. Engagement in physical, biological-experiential, and social activity for the world on the way to the ultimate.

Worlds – our world, everyday and immediate – the level of be-ing(s) and becoming

Daily routine—meals, physical activity, planning, pleasure, sleep.

Development of the way of being and immersion in realization. Yoga (it is important to understand the term as used in this work – see yoga).

Work and relationships.

Safety, security (include savings and work for income), and discipline.

Integration – four aspects as one

As noted above:

Immediate – ultimate

Instrumental - intrinsic

An institute for the way of being

Thus far, the idea of an institute has not gotten beyond a conceptual stage. However, planning shall be part of the example that follows.

An example—my pr ogram for the way of being

The following program is taken from my life. In its outline, I follow it more or less daily (with breaks). In its details it is a list of options, rather than things I do every day. It reflects the following elements (a) immediate and universal (b) individual, community, nature, and society (c) the categories.

Introduction

Source of the program in my life

The example if from my life. It may appear ambitious. However, when I was younger, I had sufficient energy for it even though I worked. Now, I am retired and, without work, my energy is sufficient to it.

Its comprehensiveness and adaptability

The example should be adaptable to a range personality types and projects, interests, situations, and cultures. It pays attention to individual and shared action and to local as well as universal issues. The categories and the universal are immanent in a daily routine.

Daily routine at home and at work

Implementation

To implement this routine, I have constructed a table with multiple columns which includes main headings and activities, times, and an open column in which I enter specific activities for the day. The activities below are generic—not the specific activities for the day.

Flexibility

An intent is to be flexible. While I generally follow the routine, I may vary from it significantly when occasioned or spontaneously.

Early morning

Awaken

Awaken early morning.

Dedication

Dedication to and affirmation of the way of being.

Review

Brief review and plan – the day to life and beyond.

Coffee in nature

Coffee on the front porch overlooking hills to the east.

Preparing for routine of the day

Set specific activities and times for the day, review of mail and news, open relevant folders and files on my computer.

Breakfast and walk—a ‘break’

Breakfast, fluids, and a short walk at this time or later.

The way of being

Foundation and long term planning

Foundation—(i) reflect on ideas and experience, read, synthesize, and write on the way of being (ii) as needed—review long term and daily planning detail.

Realization—yoga, action, and exploration

Realization—(i) yoga—physical and experiential (ii) immersive and instrumental action in the categories (iii) technological exploration of mind and space.

Note—it is important to understand the term as used in this work – see yoga.

Ground—some elements of my ordinary life

Ground—(i) work, relationships, and communication (ii) safety, security, and finance (iii) health (iv) attention to life and daily discipline.

Ground—planning for the way of being: immediate

Immediate plan—to complete an initial version of the master document for the way of being, and a tentatively final essential version.

Ground—stepping away from deep involvement with the way of being

It is useful to occasionally step away from explicit focus on the way of being.

Experiment with no coffee.

No alcohol.

Ground—planning and timelines for the way of being beginning

1. Review of elements of planning and timelines and dates—2026 and ongoing.

2. Realization, personal and shared—Spring 2026:

a. Home and away daily program, in interaction with:

b. A program of immersive and instrumental action and reflection in nature and social action.

i. Nature—four weeks+ – Summer 2026

ii. Social action – truth for: the way of being | the way of the world | politics and economics.

3. Networking and a real or virtual institute for the way of being:

a. Planning—parallel to realization, above—i.e., Spring 2026.

b. Networking—Spring 2026+.

c. Implementation—2027 or earlier.

4. Step away from explicit involvement with the way of being—a week annually, beginning Spring or Summer 2026.

a. No coffee or alcohol.

The day

Tasks

Tasks—day to life (cleaning, supplies, cooking, other). I maintain a list of tasks and needs.

Lunch

Lunch.

Exercise, exploration, and photography

Exercise and exploration (aim: at least two hours, net, daily)—walking or bicycling, local streets or beyond town (e.g., Headwaters Forest), and photography.

Evening

Review and minor tasks

Review evening to life and beyond. Minor tasks. Print plan for the next day. Shower.

Networking and sharing

Share the way of being (network).

Discipline, supper, entertainment

Be disciplined, have supper and entertainment.

Early sleep and meditation

Sleep early.

Final thoughts—and brief meditation before I sleep (i) possibly structured, e.g., review of what I need to do (ii) unstructured to see what may arise.

Some details—what have I accomplished, where am I headed, is what I do (my life, my engagement with ideas – society – the world) useful, and do I enjoy it at a fundamental level… do I need or want to change my areas and level of engagement… what does my limitedness and limitlessness inform me?

If I wake up during the night—optional stretching, meditation, and snack.

Planning a trip or expedition

Trip possibilities—kinds—and planning

See my hiking list—a planning template that addresses more than hiking—it includes wilderness hiking and its reason and visiting a range of locations—towns, cultures, universities and others.

Items to plan

Especially address travel plans, places to stay, travel partners, bookings, document needs, general and special items to take.

Daily routine away from home and in travel

Aim

The aims of travel are (i) experience and enjoyment (ii) immersion in and inspiration-learning from nature and culture. My ‘away’ routine is more flexible than my ‘at home’ routine.

Morning

Review

Review plans—predetermined or spontaneous, set as yet unset times and places.

Usual morning activities

Usual morning activities—e.g., shower, breakfast. Coordinate with others.

Day

Setting out, activities

Set out if not a rest day for experience, immersion, and inspiration etc. Take photographs, record notes. May (i) follow preset plan or (ii) follow interesting-exciting-inspirations spontaneously, as they arise or (iii) both.

Rest days

Rest days—I like these to be spontaneous.

Lunch

Lunch.

Evening and night

Review and preparation

Review the day, plan for the next day, shower, dress for the evening.

Activities for ‘the way’

More experience, immersion, inspiration etc. as the thought or opportunity arise.

Supper and entertainment

Supper and entertainment—disciplined vs spontaneous.

Final thoughts and brief meditation

See daily routine at home and at work for details.

Thoughts on the current and future trips and activities – new, to be resumed or otherwise on return.

Adaptable program templates

Daily routine at home and at work

Early morning

Awaken, dedication, preliminary review – world, life, the day

Awaken early morning.

Dedication to and affirmation of being and becoming.

Brief review and plan – the day to life and beyond.

Time in nature optional coffee or tea.

Set specific activities and times for the day, review of mail and news.

Breakfast, and an optional short walk at this time or later.

Being and becoming

Projects and work

Foundation—(i) reflect on ideas and experience, read, synthesize, (ii) as needed—review long term and daily planning detail.

Wider implementation—instrumental and immersive give and take with society, the world, and beyond…

Ground

Ground—(i) work, relationships, and communication (ii) safety, security, and finance (iii) health (iv) attention to life and daily discipline.

It is useful to occasionally step away from explicit focus on primary projects.

The day and evening

Tasks

Tasks—day to life (cleaning, supplies, cooking, other). I maintain a list of tasks and needs.

Lunch

Lunch.

Realization—yoga, action, and exploration

Exercise, exploration, and photography

Exercise and exploration (aim: at least two hours, net, daily)—walking or bicycling, local streets or beyond town (e.g., Headwaters Forest), and photography.

Evening

Review and minor tasks

Review evening to life and beyond. Minor tasks. Print plan for the next day. Shower.

Networking and sharing

Share the way of being (network).

Discipline, supper, entertainment

Be disciplined, have supper and entertainment.

Early sleep and meditation

Sleep early.

Final thoughts—and brief meditation before I sleep (i) possibly structured, e.g., review of what I need to do (ii) unstructured to see what may arise.

Some details—what has been accomplished, where one is headed, is what one does (life, engagement with ideas – society – the world) useful, and is it enjoyed at a fundamental level… are changes needed … what does my ones limitedness and limitlessness inform us?

Before sleep or if waking up during the night—optional stretching, meditation, food – fluids.

Planning a trip or expedition

Trip possibilities—kinds—and planning

See a planning template —that addresses more than hiking—it includes wilderness hiking and its reason and visiting a range of locations—towns, cultures, universities and others.