The Oracle Chapter 4 (Cosmos)
Lorient Montaner
The nothingness
(Midenikotita)
1. The Oracle defines the nothingness, as a vacuity of time, space, existence within the perimeters of the universe.
2. When we are defining the nothingness in the universal sense, we are not discussing a subdoxastic nihilism, but a presumed nothingness of the cosmos.
3. A thing that defies the intrinsic value and function of the physical realm that does not quadrate, with a pattern of known existence. Essentially, a hypostatisation that is an impossibility.
4. Can nothing actually derive from nothing in the universe and be the true foundation and apodeixis for something of substance, in its absoluteness and multivalence?
5. First, to assume the argument that it can, is a fallacious and errant interpretation of the philosophical statement of Parmenides, who was describing an incompossibility between an existent world and a nonexistent one.
6. Nothing cannot be referred to the physical cosmos, because anything extant must have at least, a position and duration of transparency from its incipience.
7. Nothing would have to require those viable elements to be present and reconciled with reality. In the end that nothing would ultimately be a material thing, not exallotriote in its nature.
8. Second, the absence of nothing would be something that was already existential in its essence or a vivendum as mentioned, regardless of its state of being.
9. Third, there has always been something present of cosmic existence and relativity displayed in one form or the other, with its inveteration or entelechy.
10. Even within the vast universe, there is a something and that something is an atom or a particle that is either created or adapted. “What is cannot come to be, whilst nothing can come to be from what is not," Aristotle stated.
11. In essence, nothingness is a clear paradox of sciolism. How can a concept of ontology or epistemology conclude that the universe was created out of nothingness, from a divine or divineless inception? Most people tend to believe in things that can be demonstrated and not believe in something until it is disproven.
12. Parmenides' statement that nothing comes from nothing, which means that something that manifests has through some form of existence is essentially the clarity between reality and surreality.
13. Zeno had ascribed to the unique notion that motion was nothing more than an illusion of our perception interpreted like a strobilism. Democritus said, “Nothing exists except atoms and empty space; everything else is just opinion.”
14. One should not be confused, with nihilism that is the view that everything is devoid of an actual existence. Nothing that comes into existence, nothing existing, and nothing going out of existence is what generally is defined as nullibiety.
15. If things were created out of mere nothing, then the physical laws that govern the universe would be nonexistent, unnecessary, nonutilitarian and contradictory in their function and prolepsis.
16. There would be people arising from the sea or dropping from the sky, like instant balls of hail. There would also be trees and plants growing on the amassed clouds and animals resting on the stars upon luxurious canopies.
17. Everything must be in accordance to a logical variable and sequence of time. There is no escaping the reality of the universal laws of the physical realm that dictate the course of the universe.
18. It is feasible that the nothingness is only the pseudo occurrence of the distortion of the perception of a reality that manifests, into an erroneous aberration of another dimension that we presume to be lacking of existence in nature.
19. If we observe a small and void part of space, where there are no transparent atoms, we still could discern the pattern of the precise movement of these particles in our acute observation, like the minuscule particles of the dust in a room.
20. Why is it difficult to conceive nonexistence after death than it is to conceive nonexistence before birth? Are we to assume that existence is transcendental beyond our mortality? If so, then how would our existence sustain itself, without any measure of universal cohesion that would intimate a form that denotes a realm of athanasy? Would that state of existence be a continuation, regression or rebirth? Either way, it would require a cosmic substance, be it energy or infinitude. Would that energy be posited as interchangeable?
21. The answer to the crux of the mystery would transcend the metaphysical question of the God Hypothesis and whether or not the process was not a random accident in the void of existence.
22. If I concur with the reality of the entropy of space and its vacuum, then I can surmise within an explanatory exposition that the observable is that particles are constant and so is matter and energy over a volume of space and time.
23. I can choose to define myself as matter and my existence would be visible as an illustration of that animation, or I could easily assume that I am nothing, except the divisible avatar of a contingency of cosmic consciousness.
24. There are some persons that may conclude that it is plausible that any form of existence is not strictly contingent to the perception of a sphere or plane that appears physical and may be more representative of an indefinite composition that we have not defined as existential.
25. This illation would ultimately require a semblance of something in its alethic form of congruity that is correlative with that accurate deduction.
26. If we assume that the universe had no origin and it is interminable in its reference, then the origin of the universe is nullified.
27. If the universe had an origin, then that origin was either a particular or accidental phenomenon in accordance to our perception or assumption.
28. The interpretation of the anthropic principle is presumed relative to observers, but the question that I ask, how is it a logical necessity that corresponds to a contingency and corollary that would indicate a purpose and a physical principle?
29. I would cogitate this theory against the random effects of the universe, the values of physical constants and universals or particulars in the notional sense.
30. I believe that there is a tautological distinction, between the premise and the extant reality established already that we can deduce its relevance.
31. Because we do not know the full extent of existence in the universe or plausible multiverses, we are irrelevant to the universe's ultimate function and design.
32. This would make our observation of the universe contingent to the reality of our perception of its purport and left unproven in its analysis.
33. The prodos is the movement of beings into multiplicity and the empsycha are things that exist that correspond to the universe, within its conformity and physis.
34. Within the predication of that proposition is the element of certainty of which, we perceive our reality or any reliable form of apriorism.
35. A singular thing that becomes multiple retains its essence of life, but it can change or emerge in its multiplicity, at random or with specificity.
36. If everything that is involved with the process of animation were to die and remain in that invariable state, not continue to exist through the entire culmination of the process, would not everything ultimately have to be dead and nothing alive in the universe?
37. If the living continued from some other origin, and all that had lived died, how could all things conceivably avoid being absorbed, in the vacuum of the absoluteness of death, and for them to not evolve?
38. Creation is the universal function of humanity that binds us in the mystery that is life and death, yet the circumference of that mystery remains unattainable.
39. Although, creation is relevant to our existence, it does not replace the function of its possible mutable composition that could be derived from a convergence of any matter.
40. I think, therefore I have a mind. I reason, therefore I have a consciousness. I observe, therefore I have a perception. I live, therefore I have an existence. It is the cogito that eventually defines me.
41. To assume that there is life after death would require certainly a universal presence, an invariable state, and a certainty that were beyond any known postulation rationalised that was not telestic. Athanatos, the aspired state of immortality that mortal beings assume as definite, is only hypothetical in nature. It is reduced to a concept of a presumptive period of time that exceeds materiality. All that we know presently is that the somatous state of mortality is the semblance and ousia of the chronology of our years upon the Earth.
42. It is apodictic that we live a certain time in our physical vessels called the bodies that have no actual course, but the purpose of our mortality. We are unable to adhere to the thought that life is ephemeral and our mortality is conditional. Because of this reification, we are conscious of its delicate and unpredictable nature and aetiology. The concept of immortality is reduced to the intrigue of science and revelation of religion. Mortality is our impermanence.
43. It is necessary in the procurement of the understanding of the conception of existence to discuss also, the topic of nonexistence and attempt to understand its prime function. In the case of nonexistence, the issue that must be addressed is what is the composition of this state of nothingness?
44. If I applied the inclusion of logic, then I would conclude that nonexistence is the obvious opposite of existence, even though it is not that simplex in nature or comparison.
45. Nothingness is something that has no form of exact matter, but it does not preclude the possibility of any potential existence at any point of time.
46. What we preconceive of the universe is still relatively undefined and unknown in its size and capacity. If there was a reason to assert that it could be more understood in the concept of religion, then I assume the fact that the question is not whether it is actual or imaginatory, but admit that it is irreversible.
47. The invariable or variable states of existing things in the universe are proof that the universe functions in a manner that is substantial and material with their contrast.
48. If I made a meticulous study about the significance of the nothingness, then I would conclude that it is the simplification of something, in its most basic form of existence and observation.
49. People were once taught to believe that the visible vacuity of space had defined the emptiness, as a consistent manifestation of nullibiety that was an indescribable and indeterminate state of futility.
50. With the modern advent of discovery, we have initiated the process to examine more efficaciously, the existential things operating within the core of the universe.
51. The Oracle instructs the mind to cogitate and elevate the enlightened state of pure consciousness and magnality, at its highest capacity.
52. It is often facile for a person to conclude that what we do not perceive or understand, must be conceptualised as nonexistent or we omit its importance.
53. If we interjected the notion that time itself records the existing things in the universe perceived or not by us, then the thought would be how axiopisic would the finality of that thing be to us in its nature?
54. This, is when we attempt to relate to cosmic relevance, through the ability of our awareness and cognition and realise that we don't belong to an ad hoc divinity, but to a place where our existence is linked to the divisibility of the elements that compose the universe. The universe is the space that we dwell and breathe its existence. Our existence is linked to it intrinsically.
55. The idea of creation or alteration would indeed offer us the prime example of the existence of something, not nothing.
56. We could dispute the notions of the nothingness against existentialism, but the purport of the Oracle is not for the absolute validation of the argument for existentialism in humanity.
57. I could ascribe to the induction that with no particles or antiparticles, no matter or radiation, no identifiable quanta of any type in the universe, all that remains is the void of an empty space itself.
58. That would facilitate the scientific view of that analysis, yet we understand presently that there is no such transparent state as the nothingness that can be examined thoroughly.
59. To some people it can be assumed to be in its practicality, the undifferentiated reality. Once more, that would be incompossible with our current reality.
60. Our material universe, is the primal source and origin of all that is existential matter and form that we can examine, with a measure of efficaciousness.
61. To posit that something motionless can result into something active, would be presuming that its nature is interchangeable from its incipient stage.
62. It would acknowledge the transparency of the something active in its appositeness and transcendental in its percipience.
63. The nothingness has no foundation or principles of adherence, for it can only be represented in the universe, as the construance of a theory or proposition elaborated by philosophers.
64. The concepts of actuality and potentiality espoused by Aristotle were indicative of the adnascent matter in the emergent universe.
65. The conglomerative elements of matter provide us the visibility of existential things that are recognisable.
66. Sometimes, we think about abstract or aesthetic concepts of kalopsia in regard to the universe that we forget the reality of its shadowy appearance.
67. To recognise that things in their simplistic forms are more ordinary and reliant to observe in their normativity is to measure them with the most distinctive lucidity.
68. Philosophy inspires a person to utilise consciousness and propound the necessity for intellectual discourse. The only effective method of learning is by application. First there is observation, second there is perception, and third there is interpretation. All these things of sentience lead one to create useful knowledge.
69. What matters not is how we define the nothingness, but how we understand its definite nature and meaning.
70. The Oracle speaks to our conscious mind and reveals its veracity in the instruction of knowledge and wisdom.
71. The nothingness, has no essence that can be construed, as transience or diuturnity. We can only conceive its definiendum.
72. What it is, is what it is not, the actual result of a semblance of materiality that we can detect visibly that differs, from an actual thing.
73. There are things that are ambiguous in the macrocosm, but the natural plane of nonexistence is not protean.
74. Even a quantum of existence is enough to be comparative to a modicum of something in its total composition.
75. The plenum that we observe is the singularity of a plurality embodied by its inherent components.
76. This singularity is connected to the plurality bounding us to reality. We don't have to be fidimplicitary in our beliefs. This is why we have analysis.
77. The most fundamental thing about existence is that it can be examined and understood through conceptualisation.
78. Our general perception is the first impression about anything that we regard as actual and transparent. This is how the mechanism of perception tends to function.
79. It is our knowledge drawn from that keen perception that explores the nature of that proposition and germaneness.
80. Within the diversity of existence, there is the inusitate distinction in being corporeal in form. Being corporeal is the elementary quintessence of life for us humans in the finite sense.
81. If we accept our mortality as an obvious sign of our impermanence, then the thought of nonexistence would be understood, as an incompatible invariability to existence.
82. The reflection of that quale is experienced through our cognition and sentience, throughout the course of living. We are cognisant beings capable with our consciousness of knowing the distinction about, what exists or not in the material world.
83. When we become knowledgeable about the world around us, then we become wiser than before. We adapt also to the implex nature of universal existence.
84. Our explorative mind seeks to discover more knowledge instinctively and formulate thoughts of coherence and substance.
85. Our intuition progresses the ability to enhance our comprehensibility. Thus, it evolves naturally in that actual process.
86. The nothingness that we dread or equate with a dull and drear vacuity and monochrome, is nothing more than a concept of thoughts.
87. If we concur to that notion, then we could assume that the only function the nothingness has is to be contradictory to universality.
88. It is neither constant nor particular to the universe, for it merely is a connotation of an abstraction. An abstraction of which connects our general perception to its reality.
89. Things that are proven to be evident are rarely unproven and things that are not proven tend to be dismiss with disparateness.
90. Philosophy is the advance avenue to reaching consciousness and a higher realm of cogitation. There are things about the cosmos that are yet to be discovered that remain a centurial mystery.
91. 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.
92. When we contemplate the benefit and advantage of their applications, then our knowledge and wisdom increase. The configuration of the universe is consistent with the belief of its material relevancy, but its substance is explicably universal in its form.
93. Ergo, the specificity of cosmicity has only the value that is attached to our percipience. The universe is not dependent on our explorative observation.
94. For every positive there seems to be a negative in its contrast, but the nothingness is neither positive nor negative, since it has no existence that is either variable or invariable.
95. If there is no universal nothingness, it does not denote that the cosmos is eviternal or empty. We can assume that zero energy density means nothingness except void space, but that vacuum would still be a state of something, in its original or final stage of existence.
96. What we can presume about cosmic relation between things is the fact that we can observe them in accordance to our understanding.
97. It is not a question of can we prove these things, but can these things materialise in another form or matter that is consistent with our observation?
98. The key to verify, whether or not the universe operates at a particular or random course, would be to examine meticulously motion, time and space.
99. Once we have effectuated this study, then we begin to explore the meaning of the state of existence of the universe.
100. To accomplish that superior task, we should ponder on the question is the universe finite or infinite.
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