The Oracle Chapter 4 (Cosmos)
Lorient Montaner
The Metaphysical Realm
(Metafysiko Vasileo)
1. The Oracle defines the metaphysical realm as the existential sphere that, though considered a phenomenon, is apparent in nature and co-existential with the physical realm.
2. Metaphysics investigates general questions concerning the implex nature of our known reality through endeictic (evident) observation and onticity (the condition or quality of being). If one assumes that metaphysics is merely abstract in meaning, should one not also question why anything at all would be considered metaphysical? The error lies in presuming that abstraction alone qualifies something as metaphysical or immaterial in our observation.
3. Anything presumed to be metaphysical is not necessarily beyond the scope of human perception, even though it may seem so. Regardless of its material or immaterial nature and conception, it remains perceptible or knowable in some manner.
4. It includes the significant study of the elemental categories of established things in ontology, such as universals, events, substances, individuals, necessary beings, possible worlds, numbers, ideal forms, and abstract objects.
5. Metaphysics also engages with unresolved questions concerning space and time, identity and change, the mind and body, personal identity, causation, freedom, determinism, and the structure of action itself.
6. Aristotle wrote in his Metaphysics: “If there were no other independent things besides the composite natural ones, then the study of nature would be the primary kind of knowledge. But if there exists some motionless, independent thing, the knowledge of this precedes all else; it is first philosophy, and it is universal in just this way: because it is first.”
7. Thus, it belongs to this branch of philosophy to study being qua being, both what it is and what belongs to it simply by virtue of being. While metaphysics is often assumed to be hypothetical, it is, in fact, a rational and intelligible mode of observation capable of yielding evidence.
8. Aristotle distinguished coming-to-be from other forms of change: growth and diminution, which is change in quantity; locomotion, which is change in space; alteration, which is change in quality.
9. This relates to the antilipsis that existence unfolds in perceptible sequences and stages of evolution. I concur that metaphysical aspects of the mind profoundly shape our thoughts, perception, and consciousness. Certain properties of the mind are indeed correlative with the nature and function of the metaphysical.
10. If we apply this understanding of metaphysics, then the actuality of existence could be traced to a prior stage of potentiality. The unfolding of that potential may well culminate in a form that has evolved into physical matter, thereby affirming the continuum between the immaterial and the material.
11. Aristotle believed that the concepts of being, existence, purpose, universals, property, relation, causality, space, time, and events were fundamental to our knowledge and the application of the mind.
12. Metaphysics began notionally with Zeno, through the inherent contradictions of movement and change, but it was amplified by Aristotle.
13. It is owing to Aristotle’s studies on the subject that we understand the inherent nature of what the metaphysical realm represents in its totality. If we were to pose metaphysical questions about our essence in a general and abstract manner, such as what is there? What is it like? Then we might surmise the Aristotelian concept and meaning of our existence.
14. I believe, as an exponent of metaphysical thought, that the universe comprises related forms and ideas that are multivalent, yet coincide with the observation of existential forms that are neither inconclusive nor necessarily eternal.
15. Whosoever attains the meaning of something will ultimately understand the relativity of its signification, once consciousness is applied. Consciousness is not only the mechanism but also the method by which we ascribe fundamental connotation to anything of real substance and value.
16. All that we think of the world is meaningless if we lack awareness of the Platonic or material things that exist and how they function. In philosophy, the domain of human consciousness is not defined by its absolute function, but rather by its implex nature. It is not a constant or a particular, for it is more of a universal. How could anyone presume that human knowledge is innately acquired when the only discernible degree of its manifestation is discovered through the inherent process of its attainment?
17. Why are we apprehensive or reluctant to explore our intellectual minds and instead remain within the status quo? Why do we not adhere to the call for conscious cogitation and introspection?
18. I do not doubt the existence of countless phenomena in the universe, but the conclusion I have drawn 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 originating from the universe. Philosophy grants the inquisitive mind the opportunity to explore beyond the boundaries of physical limitation through creativity, thought, ideas, imagination, and consciousness. These, in themselves, are not sufficient tools for observation and study. Thus, the mind requires materiality.
19. There are metaphysical aspects of the mind that significantly define our thoughts, perceptions, and consciousness. Certain properties are correlated with the nature and function of this notion. When we discuss the difference between the metaphysical realm and the physical realm, we are essentially distinguishing metaphysics as the relative nature of something and physics as its absolute nature.
20. When we address the quantifiable differentiations and qualitative integrations of each field, we must understand that the relative state of a thing is contingent upon something interchangeable.
21. An absolute thing is not, for it has invariably established itself within mutable reality, beyond the intrinsic nature of symbolism or uncertainty.
22. Thus, the tangible intelligibility proposed by the metaphysical realm is discovered within the compoundable elements of relativity that exist in absoluteness in the physical realm.
23. If we employed the metaphorical analogy of a cocoon, from which a butterfly emerges in its nascent stage, and consider that the altered butterfly discovers its primary objective and function in the immutability of its material shell, then our conclusion would be a purely physical observation.
24. However, if we unfastened the cocoon, awakened the chrysalis, restored its natural mobility, altered its fluidity, and timed its precise duration, then the resulting conclusion would be a metaphysical deduction.
25. Ergo, through this acknowledgment, we would come to understand, by way of experimentation, the general and universal perception of both the physical and metaphysical realms and their utility.
26. The metaphysical contrast of materiality can be examined through discerning observation of the world, which constitutes our viable reality.
27. The general notion of reality is defined by either the physical or metaphysical realms in categories of existence that pertain to an elemental level of absolute transparency, which may or may not defy the ascertainable laws of physics or the applied fundamentals of metaphysics.
28. Universal principles have no power; they merely describe the laws through ontology and mathematical patterns that define the universe’s function within its constants and values as observable phenomena.
29. In essence, the universe is perceived through experimental constructs rather than through undefined reality, because laws are not themselves fundamental reality.
30. Cosmic laws provide accountability for the universe and are expressed in the ontology of particles and fields, such as entities or assertions of how quantum mechanics operates rationally when the scientific method is applied.
31. Until we differentiate the applicability of the metaphysical and physical realms and better understand their relative distinctions, their significance will be reduced to mere interpretation.
32. Ergo, abstract numbers and nominalism would be regarded as the quantifiable representations of mathematical or metaphysical verities.
33. If we subscribe to the theory of a definitive reality that ultimately encompasses all, then we must seek a necessary foundation for its existence that does not exhaust that reality. Here is where the metaphysical realm coexists with current reality. We discover their distinction through the development of our consciousness.
34. If we asked metaphysical questions about our essence in a general and abstract manner, such as what is it? What is it like? Then we might attempt to surmise the Aristotelian concept and meaning of our existence and enter the metaphysical and physical realms of philosophy.
35. If we inferred from a metaphysical or immaterial comparison, such as thoughts and concepts, experiences or observations without people, conscious beings, transcendental value, sentience, personhood, and consciousness as a foundation, then the ensuing question would be: What is reality within the emergence of a cogent sense, where possibility space as a deep structure of the universe might coexist?
36. How would reality correlate with the interchangeable nature of abstract Platonic meanings within the space of mathematical reality?
37. If the physical realm is not constrained by the governable laws of the cosmos, then how do we examine the cosmicity of existential realism from an objective, anthropic consciousness?
38. We might conceive an answer to that question if only we could observe the metaphysical realm of existence, which informs our thoughts daily, within the observable and testable cosmos.
39. Is there a metagnostic probability that an actuality can evolve into a defined form of existence not perceivable by humans? Such a process would need to be based on contingency, and at some point in its evolution, it would require a physical realm in order to be examined.
40. I have neologised two new forms of argument with the application of conspection, for the sole contention concerning the universe and its relevance.
41. First, the Aristotelian Fallacy asserts that there exist noumenal or independent things that are not merely composite natural things, and therefore they serve as evidence for the existence of a supernatural origin of the universe.
42. Second, the De Rerum Natura Argument, influenced by Lucretius, asserts that the universe is based on the nature of things, not upon some supernatural force or divine, hidden agent.
43. I shall argue, in my putation, that the dianoetic polemic favours the second argument, for hylism alone is what can be examined, and a divine agent remains a hypothetical notion, presently only espoused.
44. To live a life that is meaningful or meaningless depends on our acceptance of conscious reality and our ability to discern what is relevant and irrelevant. Enlightenment is not a sign of our perfection, but a realisation of our imperfections within the truth of our reality.
45. That reality might best be understood as a subconscious relation to the surreal nature of an imminent paradox in emergence.
46. What is the distinction between the preternatural potentiality for existence and the physical natural potentiality for existence? That is a question worthy of introspective contemplation.
47. If we assume that all types of existence are attributable to a supposed divinity, then how do we determine reality from the plane of surreality, and what do we regard as its congruity?
48. What commonality would their relativity share in relation to the universe and nature in their actuality? How could both coexist within the matrix of a reality that must also fuse with that which is inconspicuous?
49. To base an inference of existence upon the principle of a divine agent would be to negate the understanding of present reality and would weaken the argument through a conflation of proof by contradiction.
50. At present, the universe in which we reside is tied to the reality we know and comprehend. Whether its boundaries are enclosed or perpetual does not negate metaphysical observations.
51. Aristotle divided the universe into the terrestrial world, where humans dwell, and spheres that were unchanging in nature.
52. Metaphysical observation is reliable when there is a physical object to observe and to construct comparative analysis upon. Our consciousness permits us, as observers, to determine the degree of variability or polymorphism in such an object.
53. Metaphysics describes the plausibility of evolving states of existential things as perceived through our comprehension. It conceptualises reality beginning with the physical realm.
54. There are numerous phenomena taking place that we dismiss as insignificant, or we fail to recognise them due to our limited application of awareness.
55. The actual purport of Metaphysics is to examine closely the metaphysical realm interacting with the physical realm of existence.
56. We are constantly interacting with the metaphysical realm quotidianly in one form or another, through our deliberate actions or instinctive reactions.
57. Unfortunately, most people are not truly conscious or observant of its meaningful significance or condition aligned to the human psyche, even though we are participants in its occurrence.
58. Motion and change are primary elements that involve the metaphysical realm within its capacity. Without these elements, our observations would be reduced to an unreliable and inconclusive perception.
59. If we examined the progress of the repetitive cycle of alteration in some extant beings upon the Earth, then we could begin to relate to the feasible comparison between the physical and metaphysical realms.
60. Religion attempts to persuade us that the metaphysical realm is solely spiritual, when it is not. Ever since the advent of modern religion with Aquinas, we have been led to believe that that which we cannot see or explain can only be interpreted as supernatural.
61. The fallacy in that position would only deduce that the supernatural can be the sole rational conclusion for metaphysical occurrences.
62. I can perceive something that is transparent with my observation, but I cannot perceive something accurately that is not actual in its form.
63. Something could be assumed to be linked to a revelatory phenomenon, but it does not signify that it is of an unnatural cause. Even phenomena are dependent on the course of a contingency.
64. Everything within the realms of existence operates on certain contingencies, including the metaphysical realm and its dichotomy.
65. The contingent factors of actions produced allow the metaphorical exposition to be effectuated. Subsequently, we may adhibit a fortiori knowledge to our observations or perceptions experienced. A rational knowledge is acquired.
66. If we do not have the application of consciousness and the mechanism of comprehension to utilise, then the conclusion would be reduced, incomplete and rendered feckless.
67. Whatever is the ultimate reality that surrounds us, is the condition through which we can be genuine observers of its manifestation and correlation to existence.
68. The thought that we are governed by the general precepts of reality does not entail that the things in the metaphysical realm are inexistent or lack a transmogrification.
69. What should be understood to be actual is the basis of an irreversible physical realm that presents us with the feasibility to enhance our knowledge and perception.
70. Once that is fully realised, then the conceptual notion of a foundation of logic can be formed with a studious application. Consciousness gives us the ability to perceive and understand the things in the physical realm that our minds could surmise, with analytical decipherment.
71. An existential thing of matter is recognised by its perceptible form, conceived and emerging within its state. It is defined by this essential element. Any supposed theory of fundamental physics is founded on the premises of axioms, which may postulate the actual existence of entities, for example atoms, particles, forces, charges, mass, or fields. Metaphysics accepts these postulates and explores what they signify within the forms of human concepts, yet the important element that is discovered is the possibility of the unknown that remains unidentified.
72. Once more, there are things that are not necessarily created, but emerge with other things that validate their consistent continuation. Change is intrinsically linked to creation, as time is to change. Naturally, there are things that do not change or evolve, but those things that do require time to proceed for their existential progression.
73. When we discover the interconnective distinction between the physical realm and the metaphysical realm, then their intricate natures are better elucidated with philosophemes or axioms.
74. Any maxim or endoxon conveyed from the Oracle serves the purpose of cognisant and sciential enlightenment. The human mind is the cynosure of our wisdom and source of knowledge. It is also the mechanism for our instructability.
75. The enlightened mind is much more conscious of the fascinating realms of the universe when we apply its function and learn about its comprehensive quiddity.
76. With the inquisitive exploration of our consciousness, we can perceive much more than an unproven expectation or an unknown possibility.
77. We should not expect to ascribe to the realm of the supernatural for things we do not understand or suspect in their entirety solely. That would exceed any reasonable proposition offered.
78. I much prefer to espouse the belief that all that is not elucidated is the result of our failure to comprehend something, rather than for it to indicate with an intimation that it is veracious.
79. Incontrovertible proof is the clear reason for our ratiocination and its necessity. This is how we ultimately measure things with proficient examination.
80. If we deny ourselves the relevancy of these two realms of universal existence, then we shall obviously be obviating their purpose and inherency.
81. The concatenation between the physical and metaphysical realms is embedded in the synthesis of the concepts of change and time.
82. Eo ipso, when we search for evidence, we extrapolate from a corollary based on that cognoscible comparison.
83. What is apodictic about their incredible interactions is the unique position that each co-exists daily as an actual prevenance or consecution for each other.
84. With the utility of our conscious experimentation of both realms, we discover that things in the universe are much more relevant to us when peirastic.
85. For example, in the case of knowledge, we are more inclined to infer from knowledge that is a posteriori than knowledge that is a priori.
86. We may adhibit a fortiori knowledge to our observations or perceptions experienced, yet a rational knowledge is acquired. We are born with the ability to know things, but we are not knowers of anything from incipience.
87. Consequently, any assumption deduced or adduced in philosophy is conditioned to the proposition that is opined from its direct inference.
88. Although our minds are structured within the framework of thoughts, they are not banausic in their function, because they are capable of deciphering things and reasoning, regardless of their recursivity.
89. Intra vitam, we partake voliently or not in the vast experiments accredited to the transumption of those experiments. This permits us to incept the diachronicity of antevenient or supervenient things in the ingent cosmos.
90. It presents us with the opportunity to examine, in a state of postdiction scilicet, the alterity of the metaphysical realm with an ontological predication. It does not ablude from the position that universality can be transparent and viable to our comprehension, once we have recognised the value of each realm of existence.
91. The prescribed thought that creationism in itself is sufficient to explain the complexity of the universe and our world is congruent to the universe would be definitely antithetical to the basic fundamentals of the established laws of the universe.
92. Within the commonality of the multivalence of concepts of philosophy, there are things that are either adventitious or adscititious in nature, such as in the things that are not understood in their entelechy.
93. The metaphysical realm is not reduced to an aesthetic interpretation or polemic when the argument offered is founded on an aetiology that is indisputable, within a uniformity of thoughts that are effable.
94. There is no alogism in the construct that there is an amalgam of perceptible things that exist in derivative forms that are mutable and considered a part of a synechism aspired by philosophy.
95. For the amelioration of our knowledge and wisdom, we should adapt the notion that the metaphysical realm is not a mere reflection of unfounded anagoges or a pseudo-rationality.
96. The manner in which we understand metaphysics is not an involution of an anomaly that is substantiated by false logic. It is predicated on the basis of intrinsic elements that support the function of axioms.
97. Ergo, it is not antinomic to presume that the animated things in the universe operate in both realms of existence within an ad rem reality. A quantum of reality can evolve from a quaquaversal point from the omphalos of the cosmos.
98. Time is the actual witness to the development or evolution of existence. It explains the basal question of what is tangible from intangible in its putation and ubiety.
99. It elucidates the intrinsicality of existence, in a manner displayed that we could predict its ultimate function, with our intuition and phronesis. When we think, for example, of the stars, what fascinates us are these stages of acronic, cosmic and heliacal perceptions.
100. Quoad hoc, as with universal existence, the process of examining the materiality of something must begin with comprehending the synchronisation and meaning of the nothingness in its totality.
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