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The Way of being – an axiomatic
edition Current editions: master
(working) Anil Mitra,
copyright © first edition – 2002 Contents Why being? Choice of being as foundation and ground Language, concepts, and knowledge Conceptual or logical possibility Limitlessness—the limitlessness of being and the universe Limitlessness—some essential consequences Topics in metaphysics and philosophy** Against proliferation of categories.** Concrete and abstract objects** Metametaphysics including how to do metaphysics and philosophy** Concrete and abstract objects** The fundamental nature of experience and reasons for its deferred treatment There is experience; and it is known by there being experience of experience The detailed structure of experience** The universe is (effectively) experiential Identity, extension, and duration The preliminary needs of individual meaning** Introduction to categories in philosophy and in this work The categories according to their levels and paradigms Cosmology of form and formation** Cosmology of experiential being** Metaphysics and related topics** Synthesis of the history of ideas – universal text The Way of being NotationDefinitionsDef. N Format for a formal definition, numbered ‘N’ (content in brackets is either optional to or a comment on the definition and Small capitals mark defined terms) Informal def. Format for an informal definition—which are not numbered. Informal definitions are used (i) to introduce some informal but significant ideas (ii) as a preliminary definition to be repeated and improved later (iii) occasionally for an older definition, given as comparison with a newer definition. AbbreviationsTWB – The Way of Being. The phrase ‘the way’ is usually to be read as The Way of Being. Right aligned paragraphsFormatting currently reserved for centering material, e.g., dedication and affirmation. Introduction to the textThe introduction to the text is primarily about personal material on origins and sources of ‘the way’. OriginsThe way of being has origins in my interest in understanding the world and living accordingly Meanings – a cautionMany of the basic and important terms in this work do not have definite common meaning, even in technical use. Their best designation is the result of a coherent system of terms and their associated concepts. However, there is no common and accepted system. Here, however, the metaphysics of the way of being, is shown to have ultimacy in foundation (though not in variety). Thus, many terms have definiteness though not uniqueness of meaning. Informal def. What is common refers to what is accepted as received among reasonable persons—recognized thinkers and others. OriginalityIs this work original? I believe that there is significant originality. However, readers must decide for themselves to what extent the work may be original and significant. SourcesIt is inherent in a work such as this, that knowledge is a guide in further discovery and realization. See the resources for sources in world thought. Into the way of beingThis chapter is an informal introduction to The way of being. Formal development begins after the definitions. Informal def. In the sense of meaning of life, meaning is, roughly, what it is that makes life worth living, which of course varies among people, may be active or receptive or both, and entails immediate and larger issues. OverviewInformal def. The way of being (TWB) is shared discovery and realization of what is essential and real (in this world and beyond and their mesh; it begins in traditions of world thought, knowledge, and exploration). Origins and sourcesThe origins of the way of being are in (i) a personal search for significance and meaning for the world (ii) in inspiration from world thought and traditions of endeavor (see resources) (iii) engagement in paths of realization that grew out of items #i and #ii. Informal def. Traditions of this endeavor are secular (the world is essentially the world of common experience, interpreted in terms of common reason and informed by science) and transsecular (common experience is limited and there is a world – are worlds – beyond our world, for example as in many religions). On meaningIt is convenient to defer the discussion of meaning (i) to an informal early treatment and (ii) a later more formal development. The extent of the realJustificationThe picture or paradigm of the way of beingTo whom the way of being may appealAn axiomatic developmentSystemOverview of essentialsConceptual foundationsThe main and common secular and transsecular traditions, including the modern, are limited and, in their common opposition, they further limit one another in common thought. What, then, is a view of the world that is true and complete? Can we hope to such a view? 1. The outer limit of such a view is the possible in the greatest sense of possibility. The constraints on such a view are (i) self-consistency, i.e., there shall be no violation of logic (but our logics may fail to capture what is expressible) (ii) consistency with experience—but certainly not identity with experience, for outside the domain of experience, logic may be the only limit. 2. From the concepts of existence, being, beings, universe, void, cosmos, natural law for a cosmos, and (logical) possibility, it is found that the universe is the realization of the greatest possibility, which has significance for knowledge and our place and future in the universe). There is room for doubt of the proof this claim but not for its consistency—and doubt is addressed. 3. This is related to the possible worlds view (see Possible Worlds – Stanford Encyclopedia of Philosophy). In the common views on possible worlds that (i) they may be fictions but are of interest, particularly in that they enhance understanding of modal logic (ii) they are real but causally isolated. Here, they are demonstrated to be real and causal isolation is contingent rather than necessary and is temporary or the result of being short lived. Clearly, these developments revise notions of the reality of ‘possible worlds’. For being and beingsThe universe has identity and is limitless in that it realizes the greatest possibility (which—to repeat—has significance for knowledge and our place and future in the universe). The universe and its identity are limitless in extension, duration, and variety; they phase through void and peak states without limit or end. There are consequences (i) for ideas, especially philosophy, science, and the symbolic sciences of language, logic, and mathematics (ii) living in and addressing challenges and opportunities of the world. All beings inherit limitlessness (rather, as will be seen, they already have it but may not know it). There are pathways from the immediate to the ultimate. Effective pathways enhance the immediate and realization of the ultimate. Engaging intelligently in pathways is effective for realization of the ultimate and quality of life in limited worlds. There is no eternal heaven or nirvana. Being and beings cycle through peaks of being and destruction. Though intelligent engagement does not always have reward in a limited sphere, it is in itself and its outcome that reward. Intelligent and shared engagement while avoiding harm as best we can is morality. What possibilities emerge regarding the notion of God? There are non-robust possibilities, which are of lesser significance but perhaps the most significant conception is that all beings, are part of an emergent process that peaks and dissolves, that the peaks are god-phases, and that our present phase is somewhere on hierarchy from primitive to ultimate—but neither fully primitive nor near fully ultimate. Conceptual consequences of the foundationsGeneral consequences range over a system of (human) knowledge and include (i) the system itself based with ground in the metaphysics of the way (ii) philosophy and its nature including metaphilosophy and main branches—theory of the real and knowledge of the real (metaphysics, epistemology, ethics) and logic (reason)—and other main branches, especially the philosophies of science, religion, mind, and (to be worked out) politics (iii) religion, science, and mathematics. There are consequences for a range of topics. Some are (i) the nature of the abstract and the concrete (ii) dialetheism—the view that there are true contradictions (iii) the nature of identity and property and of space and time—what they are and whether there are further parameters of sameness and difference (iv) experience in the sense of awareness as fundamental to being and the universe. What is in the universe! If all possibilities obtain in the universe, many will beyond the range of our experience and some will be robust (in just the way we see our world as being robustly real); but others will correspond to fragments of imagination and strange dreams; and yet others will be worlds described in fantasy and mythic religion (subject to consistency); and still others may see the creation of worlds like ours as non-robust in that they are created ad-hoc complete with beings with memories as-if they and the world had a history of emergence from elementary origins. What is to be made of these non-robust ‘worlds’? Here, appeal is made to paradigms from our world (e.g., evolution by incremental variation and selection), which suggests that the robust worlds are far more likely to be in fact as well as in experience. Brief outlineThe introduction (into the way) is followed by definitions, collected together for convenience. The formal development then begins with treatment of knowledge and argument, and then development of ideas specific to TWB, which begins with being and beings and continues through cosmology. Then, application and further consequences are developed in implications for knowledge and pathways and programs, which is on realization of the ultimate in and from ‘this’ world. The final chapter, return, complements this introductory chapter (into the way) The discussion of knowledge and argument is part of the main development). The chapter on definitions is presented as a convenience, for the definitions are repeated in the development. Concept templateWhy being? Choice of being as foundation and groundBeing as foundationThough knowledge is not the aim of all endeavor, it is critical to the human endeavor. Many approaches to the foundation of knowledge are based in something thought to be fundamental but not truly founded, e.g., mind, matter – atoms – spacetime, process, relation, spirit, gods, concepts, and word or logical atoms. These are foundation of understanding of the world in terms of something other than the world, e.g., a special and slanted aspect of the world. Further, such foundations are relative, e.g., in materialism, matter remains without foundation. Being (defined later) is ‘what there is’. Thus, it does not introduce some kind (of thing), e.g., substance (as the term is used in western philosophy), as foundation. A foundation in being is not a foundation of the world in something else. All it says is ‘things are what they are’. It neither asserts nor denies mind, matter, atomism and so on—rather, such kinds, as far as real, are allowed to emerge from experience and analysis. Thus, being is suitable as foundational to a system of understanding that frames all that exists. Further, if we are concerned about our nature and destiny, we find that it is framed by being. Informal def (formal definition appears later). Use of the concept of being neither denies nor affirms the reality of kinds such as mind and matter, but permits us to treat them as-if real, i.e., as real for certain purposes. Being as groundSequence of developmentIntroductionIn understanding the world (universe), it is typical to take some things as fundamental. In the way, since the meaning of life is a focus, it is tempting to take experience as foundational. This could be done; and it would place some being, at the center of things. However, in addition to reasons given for taking being as foundational, to begin with experience would require a later reworking of experience and the whole development to the point of reworking. On definitionsThe definitions are collected in one place before formal development. This is for convenience and reference. On meaningMeaning is discussed early as it is a motivation. It is also discussed later, in light of the worldview developed. The place of knowledgeKnowledge and argument are placed early as they are critical to the development. From the abstract-perfect-and-truth to the concrete-pragmatic-and-valueMetaphysics before experienceReasons were given above. Experience and ethics before categoriesIn simple terms, the categories are the elements of being and therefore (their concepts) are elements of metaphysics. It will be seen that ethics, knowledge, and metaphysics are interwoven. In addition to the metaphysics of the work, the varieties of experience also determine the categories. From principles to main content to details (of knowledge and world)Though principles and content are not entirely independent, when they are distinguished, to go from principles to content is common, while content-to-principles is less so. From being and beings, to possibility, to necessityFrom the abstract and real—‘everything’—to what may be. From beings—the universe, the void, and laws—to what must be and so to limitlessness and metaphysics. From metaphysics to action and realization (pathways)While metaphysics and action have a two-way interaction, action looking for guidance is mundane, while action informing guidance is important but less common. From the world to the way to return to the worldThis is the order in which the way of being emerges. Repeated topics and emergence of ideasSome topics are first introduced informally or with limited scope (‘extension’) and later formalized or extended (or both). Reading The wayGeneral considerationsKeep the big picture in mind. See the discussion of the sequence above. Suspend criticism on initial reading (readers may wish to keep a list of issues and questions). Pay attention to meanings via definitions Holism—the meaning of the work is more than an accumulation of meanings of the terms – pay attention to the structure of and relations among the meanings at each stage of development and among the stages. Issues of proofA central and fundamental result is the limitless of being—of the universe and all beings. Problems with this are— 1. Its meaning—it is not just that the universe is unbounded in extension and duration, but that every consistent concept is realized subject to inter-concept consistency. 2. The difficulty is not that the demonstration is difficult but that it has subtleties and that it is seemingly too simple. 3. Doubt is bound to arise. However, (i) limitless is not inconsistent with experience and reason (ii) doubt is addressed. Seeing the truth and scope of the worldview of the wayThe issue of ‘seeing the truth’ is that it is more than just following the demonstration of the worldview or metaphysics. It requires (i) building an intuitive picture of the depth (foundation) and breadth (variety, i.e., that the view is so much more in range than in common secular and transsecular views) (ii) also intuiting the essence of the demonstration and concepts that go into it (iii) having these pictures be part of one’s living—i.e., just as the received common pictures inform how we live, so ‘seeing the truth’ of the worldview also involves having its picture be part of living. A likely major difficulty is, not that of proof, but of seeing and absorbing the worldview, first, as a view at two levels, the lower being the conventional and tacit view of the universe as the conventional and often tacit universe of science and experience, and a higher level—the limitless universe and all that it is shown to entail. It is then, an aim to transcend the ‘two-levels’ picture and to see the two levels as integrated—as one. DefinitionsDef. 2 A definition is a conceptual specification. Def. 3 A fact is a true assertion (knowledge is factual). Def. 9 Direct argument is direct establishment of a fact. Def. 11 In certain inference, if the premises are true, the conclusions are certainly true. Def. 20 The universe is all being. Def. 25 A being that is not the void is manifest. Def. 32 A being that is not possible is impossible. Def. 33 A being whose nonbeing (nonexistence) is impossible is necessary. Def. 34 A fundamental cause is itself without cause. Def. 35 Metaphysics is knowledge of the real. Def. 36 Limitlessness defines a perfect and ideal metaphysics. Def. 40 Experience is awareness in all its kinds and levels.
Knowledge and argumentLanguage, concepts, and knowledgeDef. 1 Ordinary language as one base for discovery, expression, and justification of knowledge is presumed (and improved upon in the development). A concept is a mental content. A referential concept is a concept in referential form, i.e., a concept that is intended to refer to an object, real or fictious. The association of a sign—elementary or compound—with a concept constitutes a linguistic concept. The meaning, conceptual or linguistic, of a referential concept is the concept and its possible references (objects) in use. Knowledge is meaning realized. Def. 2 A definition is a conceptual specification. As defined, definition does not imply existence. Where it is not transparent, existence must – and will – be established. Def. 3 A fact is a true assertion (knowledge is factual). Def. 4 Knowledge or belief are true and certain when it is indubitable that their content corresponds to the fact(s) to which they are intended to refer (notes—some accounts of knowledge do not require absolute certainty; while certainty is desirable in some endeavors, it may not be the case that it is always desirable, e.g., to base action on it; though correspondence is not the only ‘theory’ of truth, it is, as will be seen, adequate to the needs of the present development). DiscoveryDef. 7 Discovery is a creative phase of knowledge acquisition (though significant, it is not the focus of this discussion of knowledge and argument; however, it is almost certainly crucial to ultimate—human—endeavor and argument, for it is unlikely that all is known regarding knowledge acquisition and negotiation of the world; thus, we cannot afford to only rely on established or certified means of argument and ought to be open to ‘what works’ and to discovery, not just of ‘things’ but also of means or method). ArgumentDef. 8 An argument is an establishment of fact (to argue is to establish a fact; here we consider only argument in itself than argument among people or, particularly, kinds of argument specific to restricted fields of inquiry; note that this definition is related but not identical to common definitions of ‘argument’). The elements of argument are direct establishment of fact and indirect establishment, or inference of a fact (conclusion) from an established fact (premise). Direct argumentDef. 9 Direct argument is direct establishment of a fact. Certain or preciseCertainty is possible via relaxation of precision and by abstraction. Some facts are intrinsic in that their truth is necessary (examples will be given). Likely or nearly preciseDirect establishment is likely when doubt is low or accuracy is high. Precision may be confirmed by corroboration or theoretical agreement with other facts. Indirect argument or inferenceDef. 10 In indirect argument establishment of facts, from given facts, further facts are inferred (the given facts are often called premises because the characteristic of inference is that independently of their truth (facticity), if the premises have a claim to truth, the further facts or CONCLUSIONS may also have a claim to truth). Certain inferenceDef. 11 In certain inference, if the premises are true, the conclusions are certainly true. DeductionIntrinsic inferenceDef. 13 In intrinsic inference, the conclusion is established without recourse to premises (this is related and, at least in some cases, maybe identical to intrinsic fact). Though the inference of “something“ from “nothing“ may seem absurd, we will find that it is not— and an example will be given. The way of beingThe certain inferences in this work include the intrinsic and the deductive. Likely inferenceDef. 14 In likely inference (or reasonable inference), if the premises are true, or likely to be true, the conclusions are also likely to be true (this kind of inference is ‘ampliative’, i.e., the conclusions contain some information not present in the premises). Induction, abduction, and analogyDef. 15 In induction, some observations of instances and regularities, are generalized or lead to general principles. Abduction is argument to the best explanation (and is significant in science). In inference by analogy, if two systems are similar in some ways, similarity in some other ways is concluded. Manifest patterns may perhaps be thought of as intrinsic and likely inference. The way of beingThe likely inferences in what follows are abductive and analogical. Some special cases considered aboveEstablishment of fact is a special case of argument (in which inference has zero steps). In intrinsic inference, there is inference from an empty premise (no facts presumed) to a (non-empty) conclusion. Is such an argument possible? An important example will be given: existence of the void will be shown to be certain and necessary. Argumentative strengthBoth direct and inference indirect establishment can be certain; and both can be less than certain but good in terms of appropriate criteria or in restricted settings. The certain caseDef. 16 An argument is valid if the conclusion certainly follows from the premise (a standard approach is step-by-step, via rules of deduction). A valid argument is sound if the premise is true. A necessary argument is a certain inference from the empty fact (an important example will be given). The less than certain caseDef. 17 In the less than certain case, the argument is good if the conclusion likely follows (e.g., with pragmatic certainty) from the premise (such arguments are usually less than certain because they are ‘ampliative’, i.e., the conclusion has information not at least implicit in the premise). A good argument is strong if the argument and premise are likely enough that the conclusion is likely. What argument doesArgument synthesizes (i) knowledge (fact) and its establishment (‘method’), (ii) the sciences – abstract (logic, mathematics) and concrete – regarding content and method, and (iii) as will be established later, knowledge, inspiration, and value. Though there is difference, argument (‘method’) and content (fact) are not distinct for (i) discovery and knowledge are part of the world (ii) argument is part of the structure of being (see discussion of being, just below). Being and beingsBeingInformal def (earlier definitions of being and existence). Being is existence (though this seems shallow, it is not—rather it is abstract and, therefore, foundation and framework for the range from superficiality to ultimate depth); a being is an existent (in talk of a being, awareness is implicit, which entails an improved definition—a being is a referential concept and its – intended – reference or, alternatively, the being is the real and intended object of a referential concept; note that this shows one way of defining existence and an existent). Def. 18 An existent is the real (non-fictitious) referent of a referential concept (alternatively, the existent is the referential concept and its object, where it is usually conventional and often natural to not mention the concept but to allow them to be or perhaps not see that the concept – the awareness – is at least implicit). Existence is the property of existents as existents. That is, an existent is that which is, in the most inclusive but real senses of ‘that’ and ‘is’ (on this account). Def. 19 Being is existence (though may seem shallow relative to religious-like and philosophical uses of being, it is not—rather it is abstract and, therefore, allows for and – as it will emerge – is ground for foundation and framework for the range from superficiality to ultimate depth); a being is an existent (in talk of a being, awareness is implicit, which entails an improved definition—a being is a referential concept and its – intended and real – reference). That is, a being is that which is, in the most inclusive but real senses of ‘that’ and ‘is’ (on this account). Thus (in the present system) existence and being are identical (in intension and extension). However, the class of objects is broader, since it also includes fictitious referents of concepts. Though it is redundant to say so, the being exists when the reference is not null (empty); otherwise, the being is (may be called) nonexistent (which includes fictional reference). Given this conception of being, argument is immanent in being. That it ‘normalizes’ the idea of a nonexistent being, is one reason that the ‘improved’ definition is indeed improved. But, though it is not as obvious, it is also improved in the case of existent beings. For, without the concept, no being is identified. Particularly, a name alone identifies nothing (for philosophers, the idea of a ‘rigid designator’ involves a fallacy—one that could be named ‘the fallacy of the nonexistent subject’; to put it in other words – no concept, no designation). Definition does not imply existence; however, there is being and there are beings. The universe and its contentsDef. 20 The universe is all being. There is exactly one universe; all (real) beings and (real) kinds are parts of it. CosmosesDef. 21 A cosmos is a causal domain in whose interactions with the rest of universe over the times of concern, are below the threshold of observation including measurement. Our cosmos exists (it is a being). LawsDef. 22 A pattern obtains for a being if the information to specify it is less than the raw information. Def. 23 A law for a being is (our reading of) a pattern (usually of a degree of general applicability and for one or more cosmoses, typically abstract in nature). Laws are beings. The void and its existenceDef. 24 The void is the being that contains no beings (if it exists, it is an empty being and it contains no laws). Existence and nonexistence of the void are equivalent (this is not a contradiction, for the meaning of ‘existence’ is different for the void than it is for other beings). This is a central truth of the development (sound—except for doubt). Doubt of this equivalence is natural, even imperative. Doubt of this equivalence is taken up later, in doubt. The void exists (it is a being). There are no laws of the void. Def. 25 A being that is not the void is manifest. An apparent paradoxThe apparent paradox that existence and nonexistence of the void are equivalent—that the void exists and does not exist—may be defused by observing that the meaning of existence for the void should be different than it is for manifest or non-void beings. PossibilityThe concept of possibilityDef. 26 A being (entity, event, and so on) is possible if existence is not ruled out by the concept (i.e., by its conception). The concept may rule out existence because (i) the concept is unrealizable (e.g., it is self-contradictory) or (ii) the nature of the universe (or locale of the intended object) rules it out. Conceptual or logical possibilityDef. 27 A being whose existence is not ruled out by the concept alone is conceptually possible, which defines logical possibility, sometimes called subjective possibility (because it is thinkable without contradiction). Def. 28 A maximally expressive language is one that would be capable of describing all logical possibility (note that this does not imply that such a language exists, even if language in discrete signs is enhanced to include the perceivable state of the communicator). Def. 29 Logical possibility is the greatest possibility in the sense that, presuming logic(s) for a maximally expressive language, the being has realized all that can be realized. A being that realizes the greatest possibility is limitless. Infinities are not inherently limitless; the limitless is not inherently infinite, but it has (all) infinities. Real possibilityDef. 31 If, further, the existence of the being is not ruled out by the nature universe (or the locale, e.g., a cosmos, in which it is embedded), it has real possibility, sometimes called ontological possibility (or, if it is for a locale, relatively real possibility, of which an example is physical possibility—the possibility in terms of known physical laws, which are, in all likelihood, imperfect). Impossibility and necessityDef. 32 A being that is not possible is impossible. Def. 33 A being whose nonbeing (nonexistence) is impossible is necessary. Def. 34 A fundamental cause is itself without cause. A being cannot be the fundamental cause of all being for that would be both necessarily and contingently unsatisfactory. Therefore, bare or absolute necessity can be the only true and ultimate cause of the universe. But why cannot possibility be regarded as the cause of the universe? It would seem unsatisfactory, for relative to local possibility, such as possibility in our cosmos, it is possible that the cosmos would not have existed. However, relative to the universe, (i) the actual is possible (obviously) but (ii) the possible is actual, otherwise it would not be possible (that which never obtains in the universe at large over all duration must be identical to the impossible). That is, for the universe, the actual and the possible are identical and are therefore also identical to the necessary. MetaphysicsDef. 35 Metaphysics is knowledge of the real. The possibility of metaphysics has been called into question over the history of thought, but we have just seen the emergence of metaphysical content, beginning with being. The content so far is perfectly faithful – ideal – by abstraction. Limitlessness—the limitlessness of being and the universeIf from the void the greatest possibility did not emerge, that would be (constitute) a law of the void. Therefore, all logical possibility is ‘in’ or emerges from the void. That is, the logical and real possibilities are, in fact, the same, even though the conceptions are (at least seemingly) different. Since there has been no assumption in making this conclusion, absolute necessity is the cause of the universe. The universe is the realization of the greatest possibility (i.e., the universe is limitless). The universe confers greatest possibility on all beings (otherwise there would be a limit on the universe). This is not a contradiction, for, as will be seen, individuals (i) transcend birth and death (ii) merge in realizing the greatest possibility. Greatest does not mean ‘best’ but it includes the best. It does not mean absence of pain or a promise of eternal heaven or nirvana but it does mean that there will be peaks of being as well as destruction. It does not mean that better and best are given but it does mean that realization must be ‘worked’ for. It does not mean that every limited region will realize ultimates within its boundaries but it does mean that it will realize ultimates in transcending those boundaries, which is best achieved by beings working intelligently working toward the ultimate with integrity and care. Limitlessness—some essential consequencesAll beingsThe universe has identity The universe and its identity are limitless in extension, duration, variety, peaking of being and dissolution; it contains cosmoses without limit to kind and number. All beings inherit the limitlessness of the universe—they realize peak being (this can also be derived from the fact that a being and the being-and-the-void are identical). Birth and death are real—and this is not a contradiction, for, though real, they and death are not absolute. Beings have limited form on limited scales but on death they diffuse into the background, from which they emerge on birth. It is in higher forms that we see across the multitude of forms that do not seem to communicate with one another (while we are in limited form and do not attempt to see). There are paths in, for, and from this world to the ultimate (a careful specification of paths is given later). On perfection, pleasure, and painIn most received senses of ‘perfection’ there is no final perfection. Pain, doubt, and pleasure are inevitable. Effective attitudes toward perfection, pleasure, pain, and doubt, are in sharing, mutual support, and pleasure in being on a path of realization, addressed further in pathways. The voidThere is effectively one void (the number of voids presumed to exist has no relevance to the real). The void is the empty being. KnowledgeWe begin and will continue to see, especially later in implications for knowledge that the limit of knowledge and of the universe are identical, i.e., that of logical possibility. This constitutes a framework for ultimate knowledge, which is ultimate in depth but ever open for breadth or variety (as long as the knowers are limited beings). An ideal metaphysicsDef. 36 Limitlessness defines a perfect and ideal metaphysics. Real metaphysicsDef. 37 When the ideal metaphysics is adjoined to at least pragmatically valid knowledge, what results is named the real metaphysics or just the metaphysics. While the criterion for the ideal metaphysics is perfect faithfulness the criterion for real metaphysics is dual—a join of perfect through adequate faithfulness with value (roughly, ‘ethics’ and, where cognitive power reaches a temporary or ultimate limit, aesthetic criteria for directions of thought and, so, also of action). Metaphysical possibilityDef. 38 By metaphysical possibility, we understand ‘what may occur under a system of metaphysics’ (a second meaning, not emphasized here, what may occur under conditions of realism, e.g., whether an unembodied mind is possible). Under the metaphysics, metaphysical possibility, logical possibility, and (metaphysical) reality are the same. The interest in metaphysical possibility here, is especially in the question—how shall we determine what is metaphysically possible? This is of interest regarding (i) what we may and will know (ii) what we may and will realize and what it will be like. The development of the possibilities will require all that is discussed under argument—explicitly or implicitly. In this work the topic has been explored, imaginatively and with input from world literature, but not particularly systematically. Robust worldsDef. 39 A robust world or cosmos is one that is significant because it has an adequate combination of endurance in time, beings capable of cognitive experience, and causal ability to register in experience. Via inclusion of pragmatic knowledge, the real metaphysics incorporates all valid (human) knowledge. This inclusion suggests that while many possible worlds are transitory and do not register strongly in experience, our world—the world of common experience—is likely robust (but not eternal) in endurance. While robust worlds may be statistically infrequent, the argument that they are most commonly experienced is strong. Though we may not peak in this cosmos, it is certain that, in diffusion, we are part of peak process. In the robustness of our world we are part of peak process – on the way to peaking – for a robust concept of ‘god’ is a process and peaking that is the world or worlds and is neither alien in kind nor remote in extension and duration (space and time). Topics in metaphysics and philosophy**Being and substance**Against proliferation of categories.**Objects and beings**Concrete and abstract objects**Metametaphysics including how to do metaphysics and philosophy**Concrete and abstract objects**Dialetheia (and emptiness)**Knowledge**ExperienceThe concept of experienceDef. 40 Experience is awareness in all its kinds and levels. Informal def (the following informal definition will be made formal if and when ‘to mind’ is integrated to the text). To mind (as a verb—is used in the way with the following meaning) is to attend to and use all aspects of experience and experiencing (In the sense used here, this includes the passive and the active and the material. To mind is especially to attend to the issues of pleasure and pain. The fundamental nature of experience and reasons for its deferred treatment(The concept of) experience is implicitly present in (earlier) talking of being. If its explicit treatment came before metaphysics, it would have to be reworked. There is experience; and it is known by there being experience of experienceThere is experience, for it is in and only in it that there is awareness (and even if that is illusory, illusion is experience). Without experience of experience, there could be no real talk of it. In terms to be introduced below, while experience is the mark of a subject, it also presents as object. We are experiential beingsExperience is (one vehicle for the) essence of (our) being, for all significance registers in it. We are (effectively) experiential beings. The form of experienceDef. 41 An as-if kind (e.g., substance) is one that is not derived from being for all being but is one that may be treated as a kind for some regions of the universe, e.g., a cosmos, for some purposes. Def. 42 The form of experience as we experience it is experience-of (subjective, as-if mental) – the-experience (being – as justified below, relation, interaction) – the experienced object (which includes what may be called as-if material). In ‘pure experience’, the object is null (but there is a potential object). The detailed structure of experience**The universe is (effectively) experientialThe world is the object of and includes experienceThe world is an object of experience and includes experience. The universe is experientialThe universe (being) is (effectively) experiential (this and the earlier statement about the world are consistent). The form of experience suggests and the real metaphysics (all beings interact) confirms that experience is relational and this is what is meant when we affirm that the universe is a (relational) field of experience. Identity, extension, and durationDef. 43 The most primitive aspect of being (experience) is that of sameness and difference. Emergence implies change (duration). Identity is (sense of) sameness across duration. The characteristics of identities are properties. Extension (displacement) is measure of difference across identities (note, first, that this approach synthesizes instrumental and immersive approaches to identity, extension, and duration, and, second, that there are no further fundamental kinds of sameness and difference). YogaInformal def (previously used). To engage in true yoga is to see one’s identity with the universe, especially in peak states, and to be (on a path to) that identity. Yoga includes seeing and living the subject – interaction – object sides of experience as one and merging with all being. Yoga as binding of beings to being has no ‘sides’ but two apparent experiential sides meditative and physical – mind and body. Ethics and meaning**Ethics**Ethics has been present from the beginning, for (i) experiential being is the place and focus of ethics (ii) right knowledge is a foundation and element of ethics. Def. 45 The subject of ethics concerns right ways of being and acting (where being is interpreted as liberally as in the discussion of being; that ethics concerns ‘value’ does not imply that it is nonfactual). Given that peak being is realized by all beings, there is an ethical imperative – value and reward in – being on effective ways to peaks in and in enhancement of the world. In this brief version of TWB, beside the above universal aspect, ethics is immanent in the work. Meaning**Meaning and ethics**Meaning as (part of) the initial chapter? … and the later treatment of meaning along with ethics The preliminary needs of individual meaning**Safety, security, education Shared meaning**It’s give and take with individual meaning 1. It is secondary 2. It illuminates individual meaning—and learns from it 3. It is instrumental in meeting the preliminary needs of individual meaning Doubt and certaintyOn certaintyIt was observed that certainty may not always be desirable (i) because it does not necessarily have meaning in all contexts (ii) because it is not always possible (iii) because there is often a need to balance effort in being certain with effort applied toward action and this may be the case for the greatest of our endeavors. Yet, so far as certainty, at least of some degree, is good, at least some doubt is good. And where absolute certainty is desirable, it must wait until all reasonable doubt is removed. Doubt and its useDef. 46 To doubt is to question what is accepted as or potentially true including reasons for the acceptance. In seeking a presumption free grounding (as far as it is possible), the meaning and value of truth (defined earlier) and seeking should be included in the questioning. One motive to active doubt is to find the place of doubt and to find a balance of doubt and certainty. General doubtUnquestioning certainty regarding what we hold as knowledge is, rather obviously, a recipe for ignorance and error, so general doubt is good—an instrument toward valid knowledge and toward realization. However, (i) the value of doubt does not reasonably entail value to neurotic doubt or doubt as a rhetorical weapon (ii) doubt itself ought to be subject to doubt. So, It is healthy to be open to both doubt and certainty. We gain strength from certainty and doubt in ‘existential balance’. Doubt in the way of beingDoubt may and ought to arise regarding the arguments. The essential doubt concerns existence of the void. Alternative demonstrations of limitlessness may be given. One is as follows. Either the void exists or does not. If it does, the earlier argument is sound. If it does not exist, the universe is eternal. Our cosmos exists (if it does not exist as the object, we think it to be it exists as the experience of ‘it’). By symmetry, eternity will not generate one possibility without generating all possibilities. Therefore, the universe is limitless. Regarding the arguments, especially existence (and consistency) of the void and its consequences, doubt may remain. A response to doubt, then, is, given consistency and an argument for limitlessness that is (at least) reasonable, to regard existence of the void as a postulate to guide thought, action, and living. Thus, the way will involve living on ranges in a continuum of doubt and certainty. The value of truth and certainty are neither absolute nor the same for all activity; it is to be in balance with realization; and the balance will depend on the activity (and perhaps in ultimate realization truth will be absolute without further requiring it, i.e., beyond the fact of realization). CategoriesIntroduction to categories in philosophy and in this workThe received concept of the categories and its functionThe conceptA system of categories is a list of highest genera of being or of understanding. In older use, beginning with Aristotle, a system of categories is a complete and perhaps unique list of the highest kinds of being. FunctionCategories are useful in forming systems of logic, understanding, and valid thought, especially in philosophy. Categories in this work – categories vs categorial levelsOriginsIn TWB, tools of method, understanding, and realization were precursor to its categories. Determination and functionBeing itself was seen as (rationally) deserving of being a category, as were levels below that of traditional categories, for the latter are essential tools in the real metaphysics and its use. Categorial levels and paradigms rather than just categoriesConsistent with the origin and use of the idea in this work, it was seen functional to recognize not just a high-level system, but (also) levels and their systems and paradigms. NomenclatureI now find that it is effective to talk of categorial or paradigmatic levels, and categories and paradigms (the latter includes ‘means’). Def. 47 A paradigm (as the term is used in this work) is system of understanding for a class of beings (up to all being), which includes methods of argument and means of transformation such as technology—particularly technology of exploration, being, and intelligence—and yoga. Def. 48 A system of categories and paradigms is a classification of being into kinds at all levels, which derives from real metaphysical knowledge, and—especially—enables understanding, prediction, and transformation (via the paradigms). Deploying the real metaphysicsIt is effective to have being itself as a category as this invokes (i) all, part, and null (ii) nonbeing including contradictory being, which does not affect considerations regarding manifest being but makes explicit the fact of the existence of the void (iii) possible being and argument, especially sound argument. Our understanding of the universe as experiential (at least effectively) enables incorporation of both the old and new notions of category (elements of being and of understanding). We will not strive for explicit completeness in this version of TWB, but allow what completeness there is to remain partially implicit (the term ‘argument’ includes much that is implicit). The categorial and paradigmatic levelsBeing and nonbeing—the highest level as known via abstractionUniverse (effectively) as an experiential-relational field of being. Form(s) of experiential being – a continuumIncludes formation as a form. May include singularities and voids. Our worldOur world as depicted in our better knowledge and its paradigms. All being—without restriction to levelsIts paradigm is general argument and its application. The categories according to their levels and paradigmsGeneral formForm in general as change or changing of the experiential relational field (experience-of – the experience – the experienced). FormationFormation as a form—details follow. Formation without heredityGenerally transient and low on the above continuum. Formation with heredityVertical heredityBeings with form that is micro-coded with inheritance of coding, but not directly of form Paradigm of emergence—dominated by incremental variation and selection but single step origins possible and real Horizontal heredityForm is propagated in the field of relational being. Vertical vs horizontal heredityIs it likely that in some or many cases, one kind is dominant but the other is also present? Relation as formForm and paradigm—beings as concept – experiential relation – object. Formed formsThe form of (concept-) objects marked by slow enough change to be perceived as static and lying on continuum of more to less stasis, symmetry, stability, and robustness. Paradigm—saltation is possible but effective population determined by (nonlinear) interaction of degree of experientiality and robustness; robustness determined by stability and so by symmetry. Elementary formsE.g. field of relational experience, which permits voids and atoms as special cases. Sameness, difference, identity, extension, relation, duration, and property. Particular formsParticular forms (corresponding to as-if substance as a kind of entity) Hierarchy of experiential beingA beginning to this topic is in our world, below. Being and nonbeingNonbeingInclusion makes no difference to manifest being but identifies the void as the object of contradiction (illogical form). BeingsBeings and whole – part – null items and relations. Universe as an experiential-relational fieldUniverse as an experiential-relational field Our worldThe physical or material levelBehaviorField, atoms, bulk matter and its behavior as in quantum, relativistic, statistical, and condensed matter theories Chemistry and nuclear physics. Paradigms – mechanism and its origins – determinism and indeterminism, residual indeterminism and quantum theory; sameness – difference – identity – extension – duration – cause – property. Paradigm – the object side of experience as seen in the natural and social sciences and their paradigms (e.g., evolution by variation and selection, mechanism, causality). Extension and durationCosmos, origins, history; cosmological structures (galaxies etc), solar system(s) and planets. Multiverse theory. Mathematical and logical universe (not restricted to physical theory). Complexity and lifeComplex molecules, abiogenesis; replicators, coding, and genetics. Life and its kinds and levels through conscious and intelligent organisms. Function—life as it isParadigms—functional chemistry of complex compounds, principles of biological organisms and ecosystems. Origins and evolutionParadigms—emergence of complexity, evolution by variation of hereditary factors and selection. Experiential hierarchyAs-if material, dominated by physical law. Mid-range and human, both experiential and physical. Paradigm – the subject side of experience and its transformations as in yoga and meditation and as seen in psychology of experiential being. As-if spiritual, dominated by ideas as container and propagater of hereditary form. SocietiesPrimitive molecules and organismsA paradigm of synchronous cooperation. PlantFrom societies of organisms to rooted entities. Animal – primitive through higherFrom societies of organisms to mobile entities. HumanIntelligence and physiology as preliminary to elements of culture, communication, and cooperation. HigherTranscending our beings, societies, and cosmos. UniversalParadigm – integration of the subject and object sides in understanding and means of realization—particularly transformations of self (as in yoga), aided by technology (space exploration and artificial intelligence). All (levels of) beingParadigms – general argument and the real metaphysics; analogy across levels with imagination, criticism, and corroboration as a paradigm of understanding. Cosmology**General cosmology**What is cosmology?**Theory**Computational general cosmology**Generating possibilities of being for the universe**A theory of form and cause**Abstract and concrete objects**Cosmology of form and formation**Cosmology of experiential being**No kind beyond experience but there are grades of experience from root to peak.**Hierarchy of experiential being**Description of peak being**Identity, spacetime-being, and property**Alternative physical cosmologies**Physical cosmology**Essential physical theory**Standard cosmology and alternatives**Implications for knowledgeTentative overviewThat there are significant consequences of the development culminating in the metaphysics is manifest. First – It provides a framework for an ultimate view of the universe that synthesizes logic, abstract thought, rational metaphysics, science, and ethics. It finds that careful reflection on the methods and problems of human knowledge reveal much more than is held in received thought. Second – It shows science to be open with regard to the extent of the universe and its kinds, e.g., the cosmological singularity (big bang) is but an atom of existence. Third – It provides a degree of closure to many discussions in philosophy which are unnecessarily open ended as a result of unnecessary metaphysical neutrality and of metaphysical bias, but it is not uncritically closed. Yet, it is open in ways that are metaphysically essential and which the modern analytic and scientific canons allow but frequently do not admit and may deny (and even where it is admitted, the canons rarely contemplate or attempt to demonstrate ‘limitlessness’). That is, it is not carelessly, uncritically, or even lazily open or closed. Fourth – Thus, the possibilities of being beyond what we see with our senses, instruments, and theories, which are spoken of in religion in mythical terms, can enter the realm of the concrete. It is of course a non-specific concreteness—we know that we are (part of) peak being, which is not remote (there may of course be remote but lesser peaks whose being may lack robustness). For a framework for (human) knowledge grounded in the real metaphysics, see a system of knowledge. Knowledge (itself)**Why knowledge is important**What knowledge is**Intentional picture theory – its domain of application despite its twofold limit.**Criteria of validity and axiology.**How knowledge is acquired**Method**Discovery and justification**Method and content are one**Extent**System (a system of knowledge based in the metaphysics)**Introduction – aim, framework, and system**Disciplines and meta-disciplines**World and knowledge as a unity**Oneness of metaphysics, epistemology, logic, and axiology**Ground**The universe and the world**Creative being – design and artifact**The ultimate**Implications for epistemology**Universal narrative**On universal narrative**Writing and updating universal narrative**Metaphysics and related topics**Cosmology**Pathways and programsIn headings in this chapter, items in brackets are details. Path and program structureThe aim of the way, elaborated Enlightened and effective paths Sharing, seeking positive relations Negotiation of paths, binding yoga and meditation Pleasure and pain and their address Attention to a path; meaning of pain and pleasure The issue of death and its address The level of being (aim, program – foundation and realization) The level of beings (aim, program – a routine) Practice, retreat, and renewal… in nature and culture Nature as place of being, immersion, and inspiration Universal (yoga, search for the ultimate) Morning, first things – wake early (everyday preparation, home, away) The way (foundation, realization) Afternoon (tasks, exercise and excursion) Evening (review – plan – prepare, activities, sleep)
PathwaysDef. 49 Given a system of value and knowledge relative to the immediate world and the ultimate, a path is (i) a way of realization of the value as an end, as a process in – for – and from the immediate world, and in the being of beings (ii) employs knowledge as means (iii) is individual and shared (iv) is negotiated (does not merely follow received prescriptions and questions its own foundation) (v) is open to return to ground level and abandonment of designed process. The aim of the way, elaboratedElaborationTo live and mind at two levels—the immediate (world) and ultimate as one. An enlightened way attends to the mundane and its problems as part of the process. It employs mind in its fullest sense (defined earlier). It attends particularly to the issue of pleasure and pain. In the world, to share living in all its dimensions (categories) and negotiating the way to the ultimate. Enlightened livingAttention to the quality of all being (including life and a quality hierarchy from need to fullness) on the way to the ultimate. Enlightened and effective pathsThere are effective, enjoyable paths to the ultimate. The paths invoke all capacities of beings, object-like (of the object, but not ‘objective’) and subject-like (of the subject or experience but not ‘subjective’). Immediate and ultimate as oneA balance between realization as process and in the moment – the immediate and the ultimate as one. Being on the way. Emptiness – oneness of being(s) and the void (nothingness). See yoga. A healthy lifeFrom the categories, the dimensions of healthful living are mind which includes the physical and the world, community which includes society, and spirit And, to repeat, attention to the quality of all being (including life and a quality hierarchy from need to fullness) on the way to the ultimate. Sharing, seeking positive relationsPaths are shared – there is sharing of functions of living and of path negotiation, the more capable assist the others, positive relations are sought and fostered. Negotiation of paths, binding yoga and meditationPaths are negotiated (realization is discovery – or rediscovery – in which received paths and leaders may inspire but are neither authority nor final truth). Minding is employed—binding yoga with yoga-in-action, analytic, insightful, and calming meditation—including immersion and intentional action, in the world and toward the beyond. Leadership and initiativeA charismatic leader inspires. A true leader encourages balance of individual, path, society, and emergence and continuity of leadership. The focus of leadership is not just that of recognized or designated leaders, but also of individual and shared initiative. AttitudeEffective attitudeA good or effective attitude for realization is that of shared endeavor and positivity to and recognition of the worth of being and all beings in the immediate world and on the way to the ultimate as detailed above and below. Setting and sustaining and setting effective attitude (recognize, acknowledge, defuse, affirm, return; summary)The effective attitude is maintained by keeping good attitude in shared awareness. An approach to sustaining a positive attitude is the sequence – recognize, acknowledge, defuse, affirm, return; a summary version is defuse – center – act. Affirmation and dedicationAffirmationAffirming commitment to the world and its inhabitants and to identity with the ultimate real. DedicationA dedication to the way of being—to living in the immediate and ultimate as one. What does this mean? To its shared discovery and realization under the pure and pragmatic dimensions (categories) of experiential being in form and formation on the way to the transparently limitless ultimate. From being to limitlessness to experiential being To overcoming the bonds of limited self, so that even in trouble or doubt or pain, life is flow rather than force. Via therapy and sharing, To realizing the ultimate in this life and beyond. A process version of the transcendent Pleasure and pain and their addressPleasure and pain (and doubt) are inevitable; an effective path emphasizes pleasure in the path itself (over diversion). Pain is addressed— Therapy and sharingFirst – By the best available therapy (use and development), and by the fortunate assisting the less fortunate. Direct address of painSecond – Where indicated by addressing with pain, doubt, and destruction directly, but not with the intent of eliminating all pain (as elaborated below). Direct address – is by looking at pain and its reasons, by addressing its reasons, by not avoiding but rather by that meditative awareness that attenuates pain by exposure and seeing any sources in erroneous thinking. However – there is no attempt or intent to eliminate all pain, which would be a counterproductive and endless task. but not by an attempt or intent to eliminate all pain. Attention to a path; meaning of pain and pleasureThird – Rather, there is an optimum of the address of pain and being on a path, in which residual pain is given meaning by being on an aware path of realization. Pleasure – is not (essentially) sought for its own sake but by being on a shared path. The issue of death and its addressWe have seen that we are eternal; that on death, a person or a cosmos enters a diffuse state to emerge again; that the process is repeated and one path is through higher and higher form as peaks are approached. TraditionBecause traditional religions and related movements have appeal, their formulaic approaches and spiritual content may be recommended as a useful supplement to some people. For example, the four truths of Buddhism may help understanding of the human condition and the eightfold way of Buddhism and Yoga may help some people toward realization here on earth. ProgramsDesignThe programs have two meshing and merging emphases (i) the level of being, which emphases the universal and the long-term and which frames (ii) the level of beings. Details of the programs are developed below. Design for the programs has (i) a menu of activities from personal and local to social and universal and (ii) a daily program or routine, also a menu, with home and journey options and a long-term program of foundation and realization. The design for the menus and the programs is based on the real metaphysics, the ideal and ultimate framework, filled in with cumulative pragmatic knowledge, which includes argument as an approach to generation and justification. The menu is based on categories of being from elementary to high levels. In this account menus and programs are merged. The level of being (aim, program – foundation and realization)AimDevelopment—develop a long-term program for the following in sequence and parallel, in terms of months – years – phases of life and history. Consider institutionalization of TWB – reasons and cautions (taken up below). Program – foundation and realizationDefining a program—the elements of the program are the topics underneath. ‘Ideas and foundation’ is perennial, ‘Practice and retreat’ is every six months to annual. The remaining elements are engaged in parallel. The level of beings (aim, program – a routine)AimImplement the level of being in individual life and shared realization. Program – a routineDefining the program as a routine—the routine is presented as a menu of possible elements for (i) planning and activities from which to select (ii) flexible times and durations. The emphasis in at the level of being is universal; here it is individual through community. An institution or organization for The way of being (purpose, emphases – foundation, realization, action)The purpose and foci may be— PurposeSubject expertise, support (e.g., web design), action, power of sharing and teaming. Emphasis – foundationThe theoretical background and consequences. The realm and range of the possible. Emphasis – realization and actionWays of realization—traditional, new, and synthesis. World problems and opportunities (see the resources). Ethics and meaning. Publications For example, A manual of health. Being – the world and beyondIdeas and foundation (experience, reading, reflection, synthesis, writing, publishing, and advertising)General—experiencing the world, reflection, synthesis and sharing—a program of development. Publishing – as sharingPractice, retreat, and renewal… in nature and cultureGeneral options—travel and journey for immersion in nature and culture; retreat for renewal of awareness, self, and attitude. Nature as place of being, immersion, and inspirationGeneral—as path to real self and being. Society and culture—instrumental and immersive approaches (political economy, society – its elements and institutions)Political economyGeneral options—economic and political thought, individual, charismatic, and collective action, local through global community – challenges and opportunities. Society and its elementsGeneral options—reflection and action on social organization and institutionalization—small to large scale; cultural (knowledge – generation, vertical and horizontal transmission, and institutions of knowledge and education), political, economic, aesthetic (play, art, spirit). Society, institutions, and the individualGeneral considerations—will leaders in culture, spirit, politics, and economics arise from within institutions or without? It will likely depend on the field of endeavor; and it will not be ‘either / or’—the leaders will have ties to culture via institutions but are likely to act with independence. General considerations—in ideas, leaders will likely have absorbed ideas and issues of world thought. However, thought within institutions today seems constrained by ideology and mass production. We expect and encourage leaders to have independence from the mainstream. This depends on field and an assessment is that it is more likely in philosophy and humanities than the sciences that the next great ideas will be extra-institutional. Artifact—technology as being and assistive (self-evolution, exploration of mind and space, synthesis of natural and artificial being)General considerations—beings undertaking and designing for self-evolution; exploration of mind and space; synthesis of natural and artificial being. Self-evolutionPossibilities of being. Exploration of mind and spaceMeditation and exploration of space via technology. Synthesis of natural and artificial beingIndependent and cooperative artificial being. Universal (yoga, search for the ultimate)YogaYoga (practice and synthesis of be-ing and becoming; living at two levels, pure and pragmatic; synthesis over spacetime and above spacetime. Search for the ultimateSearch for gateways to the ultimate in and from the immediate. Beings and communityMorning, first things – wake early (everyday preparation, home, away)Every daySet and sustain attitudeSet and sustain attitude – defuse, center, act. See the internet resources for more on affirmation and dedication. Review and plan the day through life, death, and beyondReview day through life plans. Focus for the day – single vs multiple. Rise and prepare for the dayRise – preliminary actions for the day (e.g., medications, treatments, and breakfast). HomePrepare for activities of the day (e.g., open folders and files, set times and alarms, short walk). AwayChart the day. GroundThough part of the way, ground is preliminary (i) as support for the way (ii) for urgent needs as they arise. What is essential? Return to minimal living in the moment at any time (‘zero’) Safety, security (e.g., money, place – nature and community – for TWB). The way (foundation, realization)FoundationExperience the world, reading, reflection, synthesis and sharing (e.g., TWB. RealizationLiving the way, yoga (physical, meditative), sustaining path through doubt, pain. Nature as inspiration Society and sharing – general options—local to global; politics and economics; relationships, work, school; sports. Technology – general options—technology for exploration of space, and experiential being – AI as agent and complement to (human) beings. Afternoon (tasks, exercise and excursion)TasksTasks, lunch (from day to life+). Exercise and excursionExercise, excursion, select activities (e.g., up to two hours walk or bike; explore; local hikes-rides-climbs; photo essays). Evening (review – plan – prepare, activities, sleep)Review, plan, and prepareReview planning and other activities – immediate through long term; shower, supper, and fluids. ActivitiesShare, network, the way. Entertainment without dissipation, home or evening out, relaxation. SleepSleep early. ResourcesThe Way of BeingDaily routine – home (pdf, word docm), away (pdf, docm). The Way of Being – a program (pdf, docm). The Way of Being – affirmation with dedication and attitude setting and resetting. The Way of Being – site, in-process long version of this work. ReferenceFor a system of (human) knowledge based in the real metaphysics, see a system of knowledge. Action and immersionFor social action, see challenges and opportunities. SourcesFor sources, see my influences and main influences. ReturnHaving taken time to emphasize reflection on our place in being, we (re) turn to focus on action and transformation. The return is a complement to into the way of being—the difference is one of emphasis… ‘into’ emphasized ideas, here we emphasize action and looking outward, beyond our temporal being. We are the ultimate even – especially – when we do not see it. Our work, if we choose it, is to see and realize the ultimate in sharing, while attending to immediate ground, informed by our new understanding. The focusInformal def. Return signifies a focus on the world that is freshened by a new point of view. The focus is an ongoing ‘conversation’ between ideas, action, and realization. Focus – ‘conversation’ among living in the immediate, community, and the way of being. A time of living in the present, for the present as (if it is) ultimate. Retreat and renewalPeriodic retreat and renewal for sustenance of attitude and immersion in a path to the ultimate – which is effective annually or biannually. PerceptionPerception – seeing the world as it is, in balance with the lens of concepts. Synthesis of the history of ideas – universal textSynthesis – the history of ideas and endeavor rewritten, roughly once a generation, as a single and evolving text (and oral and ideational tradition). The synthesis will be concept rather than person centered. For The way of being – continued development, publication, advertising, sharing, and realization. |