The Oracle Chapter 4 (Cosmos)
Lorient Montaner
(COSMOS)
(TO SYMPAN)
-The Cosmos is the inherent realm of a complex entity defining the physical laws applied to its formation and nature.
Universal existence
(katholikí yparxi)
1. The Oracle defines universal existence, as the operating force of an existential nature that functions within the perimeters of the cosmos.
2. Aristotle had claimed that universals are incorporeal and universal. They exist only where they are instantiated. Videlicet, where they exist only in things that are manifest and cannot be adscititious. He believed that existence without a cause or purpose was meaningless to the question about creation. Not all material substances on the planet are animated, nevertheless, they are existential. Even an inanimate rock has a transparent existence. This can be proven by natural observation, examination and logic.
3. To better understand the function of universal existence, we must comprehend the meaning of the synparxis that is co-existence, the macrocosm the universe, the omneity the being of the all in existence, the omnitude the condition of being all in presence, the eonta the beings that exist and the empsycha animated beings with a self, all of which can be interpreted as the omphalos of the cosmos.
4. Once we have understood their relativity, then we could attempt to relate to such things, as a sine qua non that is the essential element of a thing, the hyparchein that denotes the existence of an essence, the entelechy the final form of a concept or function, the methexical that is related to particular and platonic forms, in the in esse or in posse states of being. Each of these functions can operate as a viable model.
5. The philosophical argument on existence can be conveyed in the belief of hylomorphism that is the belief that every physical substance is the sum of its component matter and the form taken by that matter, or the belief of atomism that all matter is composed of very small indestructible and indivisible particles.
6. Acquiring knowledge about universal existence is predicated on the conscious application of the concepts that include the hexis that is the manner in which we exist. The hylism, the materialism. The synaition, a necessary state of existence. The syncrisy, the comparison of existence. The hyzoloism, the thought that all matter has life. The arche, the origin of a cause of existential things. The eidos, the universal essence of being. All of these concepts in their explained contexts are intrinsically connected to the pluralistic states of universal existence.
7. The three philosophical elements of universal existence are causation, movement, and contingency. All of these elements are calculated by the property of time. Heraclitus stated, "Everything flows, and nothing abides, everything gives way, and nothing stays fixed." We should be mindful about the things surrounding us and notice the motion of time, how everything physically revolves around that continual motion and perception of existence.
8. The inquisitive thought that impels our need to know exactly the reason, cause and effect of existence is, because as human beings, we are constantly evolving in the varsal world and are fascinated, with the material substance residing in the universe and the imperceptible form of energy that transcends our world and comprehension. There is a simplicity in life that is called the moment. It has no past or future. It exits only in the present.
9. It is feasible within the dynamism of the relativity of the arterial inception of conjoined phenomena that existence manifests mostly, into a protean matter that is the cosmos. Is matter or its conglomeration related to a potential contingency? We can observe the symbiotic relation of two things of matter in their composition.
10. The cosmological transparency is discovered in the meticulous and conscientious study and examination of the universe and its debatable origin. If we postulate it had an origin, then what is that origin of the universe? When did it originate? What is its first cause? Is its existence necessary? These questions and more would have to be debated efficaciously.
11. Is that cause transparent or transcendental? Is existence only a verification of that cause? What are the ultimate material components of the universe? Did it begin from the first atom in its provenance and prevenance?
12. Are these components viable, through either a mechanism, dynamism, hylomorphism, or atomism that is manifest in frequency? What is the ultimate reason for the existence of the universe? Is it finite or infinite in its transcendence and ingence?
13. Does the cosmos have a purpose that exceeds any vague teleological notion or schema? Does the existence of active consciousness have a purpose in the universe? How do we know what we know about the complex entirety of the cosmos is precise or stochastic?
14. Does cosmological ratiocination reveal metaphysical truths that exceed inferred epistemological or ontological claims that are polysemantic? Could these claims be ascertained from facts that are epignosic?
15. If we use the example of our Earth and agree that it is approximately 4.6 billion years old in calculation and was surrounded with the mass of dark nebulae or clouds filled with dust and small particles of silicates, graphite and ice that became solid matter and form, then the cosmological argument for an inception or conceptualisation of the Earth would have to commence from that point of inference.
16. As a corporeal being, I function as an animated form of matter that permits me to exist, within the conceived perimeters of reality and duration of time that is coetaneous and evenient. The most universal thing is life. How could we properly acknowledge the embedded mechanism guiding our mind to distinguish reality, without the sense of perception and the activation of thought with lucidity?
17. There is sufficient knowledge and hypolepsis, to perceive the actual existence of a deep reality proven that is present in the structure of our universe, and is not supernal in nature, or a serendipity that lies in a presupposed plenisphere.
18. I do not presume of its idyllic setting or its invariable state as solely a form of pancosmic matter, but it would require a form of self-regulation that had resulted because of its complexity, forced balance, the mass of the galaxy between gravity and energy, and a new deep physics, where a universe could be link with a causitive mechanism known as universal existence. All of these properties are Aristotelian in their nature.
19. Where do I begin and where do I end? Is the question imposed. When will the cycle of time cease to be the guiding force that defines our existence and consciousness? That is the ultimate discovery of the human mind and its foundation.
20. The mystery and subreption of the origin of the universe is forever connected to the mystery of the origin of man. Although our form may vary, our matter remains homologous to universal matter. It is probable that we form part of a large configuration of composite matter and energy, and we are an existential form of physical energy that is continuously evolving, into an actual change of kinetic force.
21. We of the anthropos are more than mere beings of matter and form within the broad complexity of our understanding of universal existence and panpsychism. Time has permitted us, as a terrestrial specie through evolution, to excel our inventive minds with consciousness.
22. Essentially, we are existential beings that reside, in the continuum of the space of consciousness and subconsciousness. This is how we relate to the discernible substance and boundaries of reality. The ample cosmos has a unique correlation, with the specific nature of the realm of the visible components that remain divisible and decipherable.
23. A man must comprehend the different realms of his unique mind and the value of each. If not, his first perception and ultimate interpretation are inutile. Thus, that man will not understand the truth of his existence, or what the world represents, beyond his modus vivendi.
24. The philosophic question that is apposite to humanity is not what makes things universally existent or coetaneous, but what binds them to our parenthetical reality? If life is governed by the set of rules of probabilistic or deterministic causes to occurrences, then everything in life would either be perceived, as being predictable or unpredictable in nature.
25. We could argue for a direct point of inference for existence or accept that cosmic existence is not conditioned to a metaphenomenal reference or a presupposed demiurge as a deodate. Which burden of evidence is to be deduced, as an authentic belief? One that is based from the inception of quondam experiences on a certain level of comprehensive nature or one that is based on mere necessity?
26. If existence is primary and consciousness is secondary, then we construe within the physical and abstract of the universals or properties that existence is defined by our active consciousness.
27. To understand anything of the universe, we must first reach the highest pinnacle of consciousness. Only then, can any form of knowledge be perceived within that paradigm, as reasonable and perspicuous in its procurement. Are human beings a noumenon of a greater evolution that is the universe? Or is the ultimate form of existence bound to the indeterminate boundaries of the universe yet discovered?
28. Whatever we shall become and wherever we shall be, the universal question is, howsoever shall we be understood by the world? What are we without emotions? What are we without thoughts? What are we without instinct? What are we without consciousness? What are we without materiality? An immaterial emptiness.
29. The conclusion of the hylism of existence could be deduced then, from the theorem that states that a form of existence has supervenience that corresponds to the universe.
30. The explanandum would be metagnostic and would exceed a metaphysical nature that was adduced, by a persuasive sciolism that was inferred from some extraneous force. If we asked the implex question about the subspace of reality and the absolute or relevant nature about existence, then is the foundation of reality based, on a set of possibilities more than a set of properties that are multivious?
31. As human beings, we experience intra vitam the elements of the occurrences of the universe and attempt to reason their causes, with logical deductions and recogitations that support our metaplitic perceptions.
32. The attachment to our zoetic existence is apodictic, but the premise of that validation would not be dilogical or void of ratiocination, if we established the relevancy of our ontic experiences.
33. To prove that universal existence is consequential, any logical expression of a syllogism could be rationalised by the strength of the proposition of a defined extrapolation and monothetic concurrence.
34. To imagine the dynamic microcosm of the epiphenomenal anomalies of the universe, it is necessary to understand the diachronicity of the compoundable matters that have transpired in time forcibly.
35. The magnitude of the antevenient nature of history could be construed, by the postdiction of the irrefragable nature of the events recorded in the annals of time that correlate with universal existence.
36. Thus, the inopinate circumstances of that time would be conspicuous and compelling, in the orbit of the universe and the acceleration of time. Time is a mechanism that allows us to observe and conceive cosmic occurrences or phenomena.
37. Universal existence in its incipient or final state, is predicated on the notion that something plausible past or present has materialised into an existing thing, although we could be under the impression that it is relatable to the concept of zenosyne.
38. This prevailing form of existence is not limited to our observation and it functions independent of our comprehension of its nature, universal structure and chronodiagramme.
39. There is no denial that we are advanced beings composed of nous and noesis that represent the capacity of detected optimality. From that reality, we discover the foundation for our capability to reason.
40. The proemial argument to our existence is then proposed by the notion of our in esse and in posse states of being. Existence is universal in its matter, but it is its operating states that define the nature of its form.
41. If we inferred from the conceptualised omnis, then the metaphysical and ontological correlation to the universe would seem an epistemic value of axiology.
42. How are we to define a transferred nature of the recycling period of one form of existence to another that is universal and recognisable in our understanding or metanoia?
43. This could be realised by analysing the quondam effects of something that occurred to something that has not yet developed into an occurrence. What is suggested is that time is always the chronicler of cosmic existence and profluence.
44. The argument about existence is contingent, on the maxim that everything in the cosmos is existent and universal in its diacrasic nature and form. The nature of the philosophical acumen for our scepticism is not incongruent to the function of the mind, or does it need to result in a differential aspect of an argument for its useful ratiocination.
45. There is a viable homoeomeria in the contrast of the animated elements of the universe that are present within a composition that originates from a datum of deicticity.
46. The germaneness of the methexis is reflected, in the sphere of our consciousness daily that enlightens our minds. What is troubling is the perception that we know nothing or pretend to know everything, within the contrariety of this notion.
47. The diuturnity of time and the vivendum of the hyle are verified, by the practical hypostasis of logic and diorism. The inherency or conclusion of existence is interpreted, as either illusion or presence, mythos or philosophy, reality or surreality, actuality or potentiality.
48. A logical philosopheme and aitiologisis that are dianoetically accepted, as being inductive and plausible, not arbitrary. Parmenides believed, existence was the presence of multiple sensations conglomerated into a uniformity. Thus, into the veracity of being that is the act of the intellect. Heraclitus believed the unity and truth of existing things were guaranteed by the application of logos.
49. The Stoics believed the development of existence was entailed in the necessary evolution of the destiny of omnitude. The argument for existence would be inconclusive, if we did not rationalise the symbiotic nature of life and death. Life is defined as animation and death as cessation.
50. It is determined that life is sublunary, and death is presumed to be indisputable. One is the representation of finitude and the other one is simply a cessation of that finitude. There is no beautification of death, but there is of life.
51. No one can deny the nature of death in its indubitable composition and relation, but human existence is not solipsism, because it would depend on the existence of the infinite cosmos.
52. It would also imply that any emergent form of synparxis with the cosmos must be compatible to the governable laws of the universe.
53. Existence is universal to all living beings of the hylic ecumene. Above all, there is no innominate variance of death, but there is of existence. It is the essence of reality. This is where the concept of the Henosis is involved. The Henosis is the oneness and the Monas is the order and source which govern the cosmos, reality and nature. It is important to denote that the Henosis functions in order with nature, reality and the cosmos, within an established unison.
54. The sign of the revelation of existence is attested in the changeable evolution of mankind that is evident, not foreign. Empedocles had ascribed to the notion that even though existing objects change, their basic elements do not.
55. Perhaps what is misconstrued is the declared notion that anthropocentrism is at the core of the discrepancy about existence, as a quantum of the universe.
56. The universe is the omphalos of evolving matter that corresponds to the transitivity of their haecceitic correlation. This would be collaborated by a cosmos theory and zeteticism.
57. I prefer more the concept and relativity of the universe of existing forms that we can process, with our thymosophy and dianoetic minds. How could anyone assume that human knowledge is an acquisition that is innate, when the only certain degree of its manifestation is discovered in the inherent process of its attainment?
58. Eo ipso, the quintessence of existence would permit the integral understanding of the nature of the inherent anthropos.
59. If we only apply ontosophy to the notion of rational thinking, then there would be no need for the apotheosis of an intangible theos.
60. We could associate a refer to any intended refutation of reductionism that is susbstantiated efficaciously by a logical postulation. This instrumental analogy if properly constructed would, then be considered a utile part of the normativity of a coherent metaphysics.
61. All noetons or eonta of the universe are existential in one form or the other. As sentient beings of percipience, humans are considered the predominant observers of the multiplicity of extant objects of the world.
62. Nature is the surrounding realism of that world. Thus, it is nature that we must comprehend, because nature possesses no actual consciousness or elements of an expressible mechanism. It is merely a part of the reality and laws that govern the universality of multiple beings and things.
63. The evidence is immensely seen in the movement of the world. The universe is not conditioned to the nomothetic assumptions of psilosophy or the omission of the truth.
64. Existence is the foundation for its corollary of inductive reasoning and logical absolutes that are magnified by matter and form. Existence is only the perimeter of reality.
65. It is necessary to use the criterion of relativity with anthroposophy to make any argument rational, in the commonality of a universal sense and structure.
66. Any form of purpose must be true to its full aspiration or proposition. If there was no purpose for any reasonable action or thought processed, then the intention or that purpose would imply an incoherence of logic, aitiologisis and intelligence.
67. It is practical to believe that the universe is not conditioned to our existence, but to the relevance of the impending force of time and space.
68. The actuality and the potentiality of the matter and forms of existence correlate, with a universal principle and variable that define our primary existence as being definite.
69. As conscious beings, we conceptualise from our observations, whether nomic or telic, the nature of our world. What we are is predicated on, who do we believe we are in function and who do we perceive ourselves as in essence?
70. We are a sui generis form of matter that has evolved, into physical beings that exist in nature and composition. We have an ipseity that defines our identity that is perceived as an invariability.
71. There is the intimation of four causes of change of Aristotle that I have applied to universal existence. What is the reason? What is the cause of the reason? What is the origin of that reason? What is the reason for? The premise of existence is defined in the transparent manifestations, such as matter, form, potentiality and actuality.
72. The assumption of a form of potentiality and actuality could be utilised in the concept of a parallel universe. If there was a parallel universe would that world be more representative of the cosmos or the mere reflection of the opposite force of an existing surreality?
73. What we know presently is that the ousia that defines the universe is comprised of the variable matter that exists in the tetragen of our world and other forms of matter in the physical universe, the actual dilation of space and the perceptible chronodiagramme of time. The universe is the source for the energy of the cosmicity.
74. It is the precise energy that we possess and is demonstrative, in the quotidian functions we display and activate. We are comprised of energy.
75. If the argument of universal existence was predicated on a valid premise, then the method of zeteticism would result in the determination of the physical form of matter established.
76. This method would permit the understanding and realisation of the reality of a quidditive state of being discovered in the states of the ipseity, the seity and the aseity.
77. The philosophical question I interject is how do we define with absolute clarity, the difference between what I call the neminem that is the state of nonexistence or the quindam the state of a possible existence?
78. We must understand the complexity of universal existence and how it relates to the quoddamodotatity that is the certainty of being, the quondamity that is the previous state of being, the omnis, the entirety of universal existence and the nullibicity, nonexistence, when comparing things in definitions.
79. I shall utilise the criterion of time to correlate the cosmic states of existence. The distinction between existences is comparative to the singular and pluralistic states of being.
80. As conscious beings, we are aware of the actuality of the singularity of a human being, and the potentiality of the multiplicity of beings.
81. We are cognisant of the fact that evolution is the process of human birth, but not the extent of its ultimate conclusion perhaps. What most people are not conscious is about the relativity and process, between a single being and the multifarious beings that constitute universal existence.
82. What is scientific is the variable form of matter and its form, but if perceived the presence of universal existence, would be equally conceived, as being equipollent in thought.
83. Universal existence is consequentially all that is the omneity or the state of being all in existence. It is also the omnitude or the state of being all in presence.
84. When speaking about any form of existence, the concept of the amorphe that is the form of a matter that is existential or the first cause of something and the dyad that is the second cause of something existential are accentuated in philosophy.
85. The universe is the first cause and the matter in the universe the second cause. This assertion is recognised in the commonality of the representation of universal existence.
86. There are in my analysis three general beliefs that people maintain or espouse. The mecum, the belief that we are the only existential beings in the universe. The nobiscum, the belief that we are not the only existential beings in the universe. The ocosmos, the belief that the only relevant world is the world we live on the planet Earth.
87. Once more, the philosophical argument on existence can be conveyed in the belief of hylomorphism that is the belief that every physical substance is the sum of its component matter and the form taken by that matter, or the belief of atomism that all matter is composed of very small indestructible and indivisible particles.
88. The distinction in either argument is whether or not one is more consistent and viable in their presentation and substantiated, by a maxim that deduces their apparent state reflected.
89. If we assume that the universe had no origin and it is interminable in its reference, then the origin of the universe is nullified. If the universe had an origin, then that origin was either a particular or accidental phenomenon.
90. There are things about the cosmos that are yet to be discovered that remain a centurial mystery. What we can decipher is the nature of universal existence and how it relates to the process of our human evolution, through the applications of perception and consciousness.
91. To comprehend the concept of the intelligentem that is the understanding of existence it is important to know about the concept of the hexis that is the manner in which we exist and the disposition of that which has multiple parts, either in existential space, potentiality or in a conspicuous form.
92. Existence is an evolving state and in itself, a contingency of time and actuality. It operates within that realm and is conducive to change and motion. It does not function as a precursor to life, it merely is the representation of it in its manifestation.
93. Its universality is conditioned to those contingent states, within the reality that defines its establishing existence. To expound on the notion of a metamorphic sense of change of form in the universe and our existence, we must first understand the methodical interpretation of logic, as it pertains to the relationship between matter and energy that is analysed with keen observation.
94. Reality is the method for our studious examination or observation of extant beings or things, but reality perhaps is dimensional, as in an emergent matrix.
95. I do not doubt that there are countless phenomena in the universe, but the conclusion that I have surmised from the inference of existence is that a correlative sequence, whether induced by time or motion, must always be conducive to the contingency of the cosmic energy originated from the universe.
96. In the relativity of philosophy, the emphasis of human existence is demonstratively displayed, in the three forms of identity. The ipseity that is the oneself of something. The seity that is the quality peculiar to the oneself and the aseity that is self-existence of something.
97. Human nature is composed of individual constituents that are reflected of our personal traits. Each of these qualities shape the foundation of our thinking. If I defined logic to these identities, the presumed conclusion would be that we are conscious beings that possess the qualities of the ipseity, seity and aseity.
98. What is determined as being rational is recognised consequently, by the manner in which these qualities are measured and defined.
99. The three philosophical elements of universal existence are causation, movement, and contingency. All of these elements are calculated, by the property of time. If matter required the definement of form to be transparent, then would the form of that matter not be conclusively understood, as consequential than originally designed?
100. Existence is the subjugation that effects in its order of realism, because it involves the elements of evolution, change and growth. In order to comprehend the extent of universal existence, we must begin first in our analysis, with understanding the different realms of existence, beginning with the physical realm that is our reality.
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