If a concept cannot be realized because of its form alone, e.g., an object that is both black and not black, it is impossible in the sense of conceptual or logical impossibility.

If its form alone does not disallow realization, it is possible in the sense of conceptual possibility (hereafter: c-possibility), i.e., logical possibility (L-possibility).

If a logically possible being (one whose conception is logically possible) cannot be realized in a world because its form is incompatible with the form of that world, it is impossible in a world, w; if it can be realized there it has possibility in that world, or w-possibility; if that world is the universe, the possibility is u-possibility, or just possibility.

To be possible in a world, it is necessary that the being shall be logically possible. Therefore, L-possibility bounds w-possibility for all worlds as well as u-possibility; that is the concept of L-possibility is the greatest or the most inclusive possibility.

If from the void, a (logically) possible being did not emerge, that would be a law of the void.

All L-possibility emerges from the void. That is, u- and L-possibilities are identical in range. That is, the universe is limitless—the realization of the greatest possibility (this is named ‘the fundamental principle of metaphysics’: fp).

Limitless being

This section draws out some important consequences for the limitlessness of the universe.

1. The cause of the universe over time, space, and more is—can be seen to be—necessity.

2. The void is associated with every being. The void—and thus every being—is universal creator and annihilator.

3. The universe has identity; the universe and its identity are limitless in that all consistent (logical) conceptions are realized.

4. The universe and its identity are limitless in variety, extension, duration, peakings and dissolutions, which cycle limitlessly, without circularity.

5. Cosmoses are limitless in number and variety. Every cosmos is an atom, every atom a cosmos.

6. The space of logics is limitless. The universe is larger than limited beings can imagine (but we can also imagine that even if we cannot effectively specify it). The universe imagines itself—a simple statement that hides the complexity of the universe.

7. It is effective to give the peakings and their process the name of ‘God’ or ‘Brahman’; all beings are part of that process; in the present sense all beings are part of Brahman-as-process and, with agency, may be drivers of the process (though world as God is not a new idea, its expression here has newness).

8. Over normal limits (e.g., limited extension, duration, and levels of being) a w-possibility is typically limited; however, when normal limits are not included in its conception, the range of a w-possibility is that of L-possibility, i.e., of possibility.

9. All beings realize the possibilities above, for otherwise the universe would not be the realization of the same. That one being realizes this does not exclude another being from the same realization because all beings merge in the peakings.

10. The capitalized term ‘Universe’ may be used to refer to the universe and all beings and their collective identity.

11. If we do not see or realize the greatest possibility in a lifetime, it is because a cosmos and, particularly, a life within a cosmos is normally a limited set of events.

12. Birth and death are real but not absolute. The duration between death and birth is as-if an instant.

13. Though it might seem that we are isolated points in a vast cosmos, that is effectively not the case because all time and space collapse in the void which connects us all as one.

14. Realization of the ultimate is given.

15. However, there are effective pathways to the ultimate. It is a value to engage in such pathways.

16. The pathways are negotiated; attention is given to pleasure in the path and to pain via a combination of acceptance, sharing, and therapy.

Dynamics

A dynamic is pattern of form and formation for a system, which makes for effective understanding and, in some cases, effective prediction.

Here, a range of dynamics for distinct levels of being are spelled out. Though it contradicts mechanism, agency is seen to emerge as a dynamic.

The dynamic of being as being is logic.

The dynamic of being as being frames the following dynamics.

Though fp implies that cosmoses can form in large increments—even a single step—such saltation is expected to be rare. The main dynamic of the emergence and formation of cosmoses is (i) emergence of transients from the void (ii) selection of those transients that are near symmetry and therefore of extended duration (iii) from transients, repetition of the transient – selection process. Laws (‘physics’) emerge with symmetry.

We observed, above, that the dynamic of being as being frames the ‘lower level’ dynamics. There are also implications from the lower level (form and formation, above; our world, below), to the higher. However, the low to high implication is probabilistic rather than necessary. Thus, incremental formation from (relatively) stable to new (relatively) stable systems is more likely than saltation.

The dynamics of our world are those of (i) the physical world (ii) form and formation within the world giving rise to complexity, life, and beings, e.g., animal including human, with an elevated level of experientiality – of feeling, intelligence, and knowing.

EXPERIENCE, as all kinds and modes of awareness, active and receptive, is the ‘place’ though not entire source of our be-ing (being with depth) and whatever is meaningful.

Beings that have experientiality – are experiential – must emerge. Experientiality must extend to the root in primitive form and beyond our form. There is thus an experiential hierarchy from primitive to peak form. Around our level agency emerges as a dynamic, that is, agency begins to shape the form of worlds—even of the universe.

That only worlds with experiential beings can be a place where meaning occurs implies that the effective count of formed and meaningful worlds is far less than the transient worlds possessed of at most primitive experientiality.

The conceptual interaction among the levels of being provides a pragmatic balance to the abstract and perfect highest level (being as being). In detailed versions of The Way of Being, this is developed into a ‘real metaphysics’ (see detailed in-process versions linked from The Way of Being site). Whereas the abstract level is perfect as a picture of the universe, the real metaphysics is perfect in being the best knowledge instrument for realization of the ultimate in, for, and from our world.

The way of being

It is now effective to specify an aim – the aim – of The Way of Being.

The aim of Way of Being is shared discovery and realization of the ultimate in, for, and from the immediate—our ordinary and everyday lives.

It is a synthesis of ideas and intentional action toward that aim.

In the author’s life, the way has been and remains in evolution.

The pathways below remain in transition.

The aim is to synthesize a range of threads into a program that emphasizes: (i) ideas and action (ii) the individual and the group may elements of but do not follow predefined programs (iii) the synthesis may incorporate elements from ancient through modern traditions (iv) leaders are conduits, not authorities (v) pathways are co‑negotiated by individuals, groups, and leaders (vi) pleasure in the way (vii) pain and suffering approached by mutual aid, therapy, and efficient acceptance in service of and inspired by realization.

Pathways

Here, (i) principles for developing pathways are developed (ii) a generic pathway for both users and developers is outlined.

The presentation here is brief; for details, see the longer in-process versions linked from The Way of Being site).

Intelligent pathways to the ultimate involve:

1. Experimentation with personal ‘evolution’.

2. Sharing and negotiating. There may be leaders, but they are conduits, not authorities. To realize is for the individual.

3. Beginning in the world and are equal dedication to the world as to the ultimate (a necessity because the world and the ultimate are identical in a ‘space’ that transcends the space-time-being of the world).

4. Attention to pleasure, especially in the path; attention to pain by sharing, the fortunate helping the less fortunate, by appropriate therapy, and by accepting difficulty for the sake of realization.

5. It is recognized that realization in this lifetime via effective pathways is possible but rare; it is possible but even rarer by saltation.

6. Attention to ‘dimensions’ of being, elaborated:

a. The universal level of being as experiential being, whose only constraint is possibility. This is a goal – the goal that inspires.

b. Knowledge that all being is connected across the void—e.g., from death to birth.

c. The dimensions of our world, (i) the physical level, knowledge of is useful in transformation; (ii) the biological level, knowledge of which can be transformative; (iii) the social dimension and community, which provide a source of meaning and support; it includes economics, politics, education and research, technology, especially technologies of space and intelligence (e.g., logic, mathematics, and computational intelligence), and spiritual search; (iv) spiritual search is exemplified in aspects of but not limited to the religions; (iv) experientiality as the place where real change occurs.

d. Unition, a western style word for yoga as an evolution of the original conception of yoga as it emerged in South Asia, as a practice of experientiality regarding all aspects of our being – as noted above. The Way already has elements from western philosophy and Advaita Vedanta from the east. It may incorporate aspects of Yoga and of Buddhism, e.g., the eightfold path as a discipline of clarity, in perception, intention, conduct, and attention so that the mind steadies, and awareness stabilizes, offering support of the movement toward the ultimate. Similarly, in Christian mysticism salvation is inner transformation, experience of, and union with peak being. I have explored the tradition of Beyul, from Tibetan Buddhism, of discovery of being – individual and universal – via immersion in remote nature and intend to incorporate what I have found.

7. Routines and plans that address these elements of a path and to safety, security, community, especially ‘work’, ‘relationships’ and, early in life, preparation – education – for the same. Routines are, e.g., daily, weekly, monthly, yearly, multi-yearly. Plans are for the entire future. However, we select (i) the most effective planning periods that are at least roughly optimal to realization (ii) planning and routine ought not to be rigid but (a) modifiable (b) not excessive but a balance between performance and routine (c) be ever open to creative and critical impulse.