The Oracle Chapter 4 (Cosmos)
The metaphysical realm
(Metafysiko Vasileo)
1. The Oracle defines the metapyhsical realm, as the existential sphere that is considered a phenomenon, yet it is apparent in its nature and co-existential with that physical realm.
2. Metaphysics considers the general questions about the implex nature of our known reality, through endeictic observation and onticity. If the notion that metaphysics is only abstract in meaning, why would one not make the assumption that nothing is metaphysical in our reality, when the realisation is that we make the mistake in assuming that the abstract can only be defined, as metaphysical and immaterial in our observation?
2. Anything that is presumed metaphysical is not beyond the range of our human perception, even though it may seem to be the evident case, regardless of its material or immaterial nature and conception.
3. It includes the significant study of the elemental categories of established things of ontology.
4. Things that enhance our gnoseological interpretations. Questions such as whether there are universals, events, substances, individuals, necessary beings, plausible worlds, numbers, ideal objects, abstract objects, etc.
5. Metaphysics as well includes unresolved questions about space, time, identity and change, mind and body, personal identity, causation, freedom, determinism and the structure of action.
6. Aristotle had written in his Metaphysics: If there were no other independent things besides the composite natural ones, the study of nature would be the primary kind of knowledge; but if there is some motionless independent thing, the knowledge of this precedes it and is first philosophy, and it is universal in just this way, because it is first.
7. It belongs to this sort of philosophy to study being as being, both what it is and what belongs to it just by mere virtue of being. Metaphysics as a philosophical enterprise is assumed to be hypothetical, nevertheless, it is the intelligible method of observation that could produce evidence.
8. Aristotle had distinguished the coming to being from: growth and diminution, which is change in quantity; locomotion, which is change in space; and alteration, which is change in quality.
9. This is connected to the antilipsis that existence manifests in several stages of clear evolution and sequences that can be perceived. I agree that metaphysical aspects of the mind actually define our thoughts, perception and consciousness to a great degree. There are certain properties of the mind that are correlative with the nature and function of that notion.
10. If we applied this concept of metaphysics, then the actuality of existence could be traced to a prior stage and the potentiality of that actuality could possibly conclude, in a form that has evolved into a physical matter.
11. Aristotle had believed in the concept of being, existence, purpose, universals, property, relation, causality, space, time and event were fundamental to our knowledge and application of the mind.
12. Metaphysics began in notion with Zeno, with the inherent contradictions of movement and change, but it was amplified by Aristotle.
13. It is due to Aristotle's studies on the matter that we know about the inherent nature of what the metaphysical realm represented in its totality. If we asked the metaphysical questions about our essence that are abstract in a general manner, What is there? What is it like? Then, we could surmise the Aristotelian concept and meaning of our existence.
14. I believe as an exponent of the thought of metaphysics, the universe has related forms and ideas that are multivalent, but coincide with the observation of existential matters of forms established that are not inconclusive or necessarily of eternality.
15. Whomsoever attains the meaning of something will ultimately understand the relativity of its signification, when consciousness is applied. Consciousness is not only the mechanism but the method as well, how we ascribe the most fundamental connotation to anything of real substance and value.
16. All that we think of the world is meaningless, if we do not possess the awareness of the Platonic or material things that exist in this world and how they function in the end. In philosophy, the sphere of the human consciousness is not defined by its absolute function, instead by its implex nature. It is not a constant, or particular, because it is more of a universal. 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?
17. Why are we apprehensive or reluctant to explore our intellectual minds and remain within the status quo? Why do we not adhere to the hortatory of conscious cogitation or introspection?
18. 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. What philosophy allows the inquisitive mind to enable with its ability is the opportunity to explore, beyond the boundaries of its physical limitation, with such things as creativity, thought, idea, imagination and consciousness. These things in themselves are not sufficient tools for observation and study. Thus, the mind requires materiality.
19. There are metaphysical aspects of the mind that define our thoughts, perception and consciousness to a great degree, and there are certain properties that are correlative with the nature and function of this notion. When we discuss the difference between the metaphysical realm and the physical realm, we are essentially describing metaphysics as the relative nature of something, and physics as the absolute nature of something.
20. When we address the quantifiable differentiations and the qualitative integrations of each field, we must comprehend that a relative state of a thing is contingent to an interchangeable thing.
21. An absolute thing is not, because it invariably has established itself within the mutable reality, beyond the intrinsicality of any form of symbolism and uncertainty.
22. Thus, the tangible intelligibility that is propounded by the metaphysical realm is discovered, in the compoundable elements of relativity within the physical realm in absoluteness.
23. If we used the metaphorical analogy of the cocoon from which a butterfly would emerge from its incipient stage, and that the altered butterfly discovers its primary objective for existence and function in the immutability of its material shell, then the conclusion would be strictly a physical observation in its comparative notion.
24. If we unfastened the cocoon and awaken the chrysalis, restoring to movement its natural mobility, to alter its fluidity, to time its precise duration, then the conclusion would result a metaphysical observation deduced.
25. Ergo, by this acknowledgement, we would evidently know, through that experimentation what is the general and universal perception of the physical realm and metaphysical realm in their utility.
26. The metaphysical contrast of materiality could be examined observantly, through the truth about the discernible world that is called our viable reality.
27. The general notion of reality is defined by either the physical or metaphysical realms in categories of existence ascribed to an elemental level of absolute transparency that defies or not the ascertainable laws of physics or the fundamentals of metaphysics applied.
28. Universal principles have no power, and they only describe the laws with ontology and mathematical patterns that define the function of the universe, within its constants and values as valid observations.
29. In essence, the universe is perceived by experimental constructs not by undefined reality, because laws are not fundamental reality.
30. Cosmic laws serve for the accountability of the universe and are accentuated in the ontology of particles and fields, as entities or the assertion of how quantum mechanics functions in a rational structure, when applying the scientific method.
31. Until we differentiate the applicability of the metaphysical and physical realms and better understand their relative distinction, the significance will be merely reduce to our interpretation.
32. Ergo, the abstract numbers and nominalism would be considered the quantifiability that represents the mathematical or metaphysical verities.
33. If we subscribe to the theory of a definite reality that ultimately encompasses all, then we would require a necessary basis for its existence that does not exhaust that reality. This is where the metaphysical realm co-exists with that current reality. We discover their distinction, through our developing consciousness.
34. If we asked the metaphysical questions about our essence that is abstract in a general manner, What it is? What is it like? Then, we could attemp 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 the consciousness for this foundation, then the question that would be asked is what is reality within the emergence of a cogent sense, where possibility space as a deep structure of the universe could co-exist?
36. How would reality correlate with the interchangeable nature of the 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 anthropic consciousness that is objective?
38. We could conceive the answerable reply to the question, if we could only observe the metaphysical realm of existence that inputs our thoughts daily, within the observable and testable cosmos.
39. Is there a metagnostic probability that an actuality of something can progress into a define form of existence, not perceived by humans? It would have to be based on a contingency, during its process of evolution. This contingency would require at one point, a physical realm, in order to be examined.
40. I have neologised two new forms of arguments with the utility of conspection, for the sole contention of the universe and its relevance.
41. First, the Aristotelian Fallacy that asserts that there are noumenal or independent things that are not the composite natural things, consequently, they are evidence of an existence of a supernatural origin to the universe.
42. Second, the De Rerum Nature Argument influenced by Lucretius states that the universe is based on the nature of things, not some supernatural force of a divine and delitescent agent.
43. I shall argue in my putation that the dianoetic polemic would be the second argument, because hylism is all that can be examined and a divine agent is only presently a hypothetical notion espoused.
44. To live an entire life that is meaningless or meaningful is contingent to the acceptance of our conscious reality and ability, to know what is relevant and irrelevant. Enlightenment is designed to be the most complete state of human awareness. It is not a sign of our perfection, instead a realisation of our imperfections, within the truth that is our reality.
45. That reality could be considered to be understood as a subconscious relation, with the surreal nature of an imminent paradox emerging.
46. What is the distinction between the preternatural potentiality for existence and the physical natural potentiality for existence? That is the question to ponder with an introspectability.
47. If we presume that all types of existence are accredited to a supposed divinity, then how do we determine reality from the plane of surreality and what do we consider to be its congruity?
48. What would their relativity have in common, with the involvement of the universe and nature in their actuality? How could each co-exists within the matrix of a reality that would need to fuse with that which is inconspicuous?
49. To base an inference of existence predicated on the principle of a divine agent would simply be negating the understanding of our present reality and abate in the argument proof by contradiction conflated.
50. Presently, the universe that we live in, is attached to the known reality that we perceive and understand. Whether its boundaries are claudent or perennial does not exclude metaphysical observations.
51. Aristotle had divided the universe into the terrestrial world, where humans dwell and spheres that were unchanging in their nature.
52. Metaphysical observation is reliable, when there is a physical thing to view and construct a comparative analysis. Our consciousness is the application permitting us as observers, to determine the degree of the variability or polymorphism of that aforementioned thing.
53. Metaphysics describes the plausibility of the evolving states of existential things that are perceived by our comprehensibility. It conceptualises from the physical realm of things.
54. There are numerous phenomena occurring that we dismiss, as insignificant or we are distracted by our limited usage of awareness applied.
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 the other, through our deliberate actions or instinctive reactions.
57. Unfortunately, most people are not truly conscious or observant about its meaningful significance or condition aligned to the human psyche, even though we are participants of 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 can 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 of 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 only be the rational conclusion for metaphysical occurrences.
62. I can perceive something that is transparent with my observation, but I cannot perceive something accurate that is not actual in its form.
63. Something could be assumed to be linked to a revelatory phenomenon, but it doesn't 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 to which, we can be genuine observers about its manifestation and correlation to existence.
68. The thought that we are governed by the general precepts from 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 about 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 to the belief that all that is not elucidated is the result of our failure to comprehend something 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 be obviously 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 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 reflexion 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, in 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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