Talk:Absolute (philosophy)
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[edit] Absolute
LEGADO DE HERACLITO A LA FILOSOFIA DEL SIGLO XXI, AUTHOR: PERES TRIANA —Preceding unsigned comment added by Peres Triana (talk • contribs) 03:05, 7 January 2008 (UTC)
ABSOLUTE CYCLIC REALITY
The reality like every cyclical event in nature is continuously changing; our understanding and events of nature advance on cycling stages. Philosophical topics are discussed profusely from different perspectives and throughout history. This process is never brought to a close. There are not definitive solutions to philosophical problems because philosophers are trying to find static objects of reality, when all of them are continuous moving and evolving cyclical events or cells of a unique evolving cyclical reality.
Philosophers attempt to provide an explanation of whatever topic is under investigation by finding coherent patterns in what is a confusing fluctuation of events, which impinge upon human understanding. These patterns of basic reality are not found in the surface of events, if they were they could be discerned by anyone. Basic reality is hidden from our animal sensing, we have to penetrate the surface to see its primary forces and energetic exchange with new tools of the understanding and reason.
Empirical Philosophy must be taken seriously, although superficial, it is like footprints which helps to find the culprit if we follow them. Philosophy is not a definitive empirical fact -finding activity, only a useful tool to find latent rules proper to different ages and their coordinated relations.
Reality is a complex cellular action-organism where an exchange of mechanic, chemical, magnetic and electrical forces, transference of energies and molding of events in a no definite location evolves. These different events consist of the same basic essential component with a different degree of relations and evolutionary stages.
The function of philosophy is to be an orienting instrument to study the cycles, changes and stages of this unique evolving existence. Existence is a puzzle because the past no longer exists, the future is not yet and the present is just a point ahead of us between past and future, it does not have a real direction, since the past impinges immediately upon the future, so we are really out of existence, out of identity practically, which is a paradox. How can we explain existence, we can only describe it that it is a continuous event, an exchange of energy, not a segmented or instantiated collection of pictures.
The material, biological, human and space events are different cycles of evolution of a unique reality that stand for the existence of all of us and each one affects the forces of the others which is a reality within itself. There are several impressions of reality that can be contrasted, and yet we cannot say that these are simply appearances. Our empirical reality is not a disguise, it is a cyclical expression of our basic reality interpreted by our senses, a valued experience for our survival. Therefore they are not distinct worlds exhaustive and exclusive but an exchange or transfer of energies and forces and probably many cyclical universes.
Science never achieves definitive certainty but it is a justifiable activity of conceptual model overthrowing another on evolving stages. Our consciousness is immersed in the world of space, things, persons and other events; it is recommended that we suspend this empirical only attitude in order to reason on conscious and objective life in a non-prejudicial way.
We must shift from the reflective empirical reality facts to our human reality then to our single essence; all events of empirical consciousness are shaped and at the same time shaping with their own particular directions. We must realize the correlation of their directions of forces and energies forming multiple intentions. They form different cyclical events: the physical, the human, space and the unique existence with its primary forces.
Consciousness is essentially like any other event in nature, a temporal containment, a not definite unit of past present and eventual future events. We experience others as events in their own rights although with not definite containment, but an event integrated to a whole.
Social relations events are also temporal and social temporality is history. History is not a static picture but a movie of continuous cycles of a world that has built up historically itself, an evolving event of actions and energy exchange, the life of physical, biological and human cycles of our universe.
The resultant direction of natural forces is its intend, its purpose; the intentness is pre-reflective only in humans because of the characteristics of reason, ready to project future events where we are move to the necessary option to maintain the instinctive comfort zone for our personal or our specie’s survival, otherwise our behavior would be dysfunctional. In social events because we are endowed with reason and its capability to project possible effects, the leading intellectual leaders can in a limited way influence social developments and give them a more intelligent purpose. With our actions we cannot only influence humans events, but earth and the world. With this fact we can proof that the coordination of forces is mutual between nature and us, it is a whole integrated system.
CYCLIC BASIC REALITY
What is conceived to support and mold the physical qualities of our empirical cyclical reality is a vital force, its living cyclical event that constructs it up out of its own single essence, which lies underneath of our understanding experiences, to be synthesized by reason into the basic reality which is effecting and confronting itself. To discriminate the elemental event formed by those miscellaneous physical and psychological events, and to divorce the single universe from its material multiple appearances in our reasoning task, arising at this our biological reflective stage in the life of the whole event. But what is this cyclical event, which we fail so frequently to realize?
It is clear that every event in the universe is attached to this effective but invisible force behind the scenes, shaping along, making experience to just sense the intercommunication; eternal evolving events regularities are indications of a ruling source cloaked of a different unique reality. Reality is presented to our understanding in instantiated and segmented events, that way our cognitive organs can digest into meaningful chunks of events, giving them beginning, end and boundaries between actions. We actively engage our mind in tracking the ongoing developing of the partitioned existence and most of the time forming predictions about what will come next.
Basic existence molds the activity of primary physical forces, these forces form different modes, atoms, cells and events with an exchange of energy that gives them lives of variegated forms, the internal energies in these modes leak out effecting itself and indirectly the whole event; the resultant effect of all in turn constitutes the intend or direction of basic existence. It is an integrated total action of a unique organism of multiple cells.
The primary physical forces of total existence have evolved into structural modes like particles, atoms, gases, liquids, solids and space. Biological life is another complex mode of its expression where animal sensing and human intellect are present. Our sensing and reasoning experience existence according to the influence of it on our characteristic feelings. Our sensing make a representation of space, which to us is a transparent and homogeneous event of hidden forces, to refer sensations of other events as something outside me or to cogitate them with extensive characteristics to one another.
Today we lack the proper organs, instruments or techniques to obtain a clear view of this latent basic element in itself. Empirically we form the concept of space as the forms of things but science knows that is something that can be warped and that has its own expanding energy, gravitational waves and that is constituted as any event of matter by the same ubiquitous living element.
To our sensations, empirical reality is a content, which exists in community of sensations and consciousness. These objects are viewed as coexistent and connected, determining their position in time and space of each other. If this empirical reality is to be grounded upon a basic fundamental living reality, this has to render the possibility of several ones, including the human reality, in one. It has to be a reciprocal influential relationship, that is to say an empirical community-reality coexisting with a human and an evolving elemental reality, without which their mutual total relationship would be a notion beyond the reach of our intellect. By virtue of this coexistence of realities, in so far as it appear apart from and nevertheless in connection with each other constituting a whole real event. Such composite is possible in many different modes. The extended and unique all is a basic ground and is conceived by the mind as the dynamical event of a multi-faced activity; and thus reason with the help of our incipient science concludes that evolving energy and its inner exchange as the primal basis of all events; its existence is absolutely necessary.
The unconditioned necessity of a judgment alone does not form the absolute necessity of a basic activity. On the contrary, the absolute necessity of a judgment is only a conditioned necessity of a mental event, or of the predicate in a judgment. We believe ourselves safe in concluding that, because existence belongs necessarily to this unique event of reality, the conception of the event is also posited as necessary and that it is, therefore, absolutely necessary, merely because its existence has been cogitated in the conception. The solution is to proof its objective existence also by scientific facts, to conclude objectively that it really exists, that is necessarily needed as existence itself.
The energy of the evolving reality and the continuous exchange of this one among its partial events is present everywhere, dynamically or apparently constrained in these events, this is, necessarily, an objective judgment. This fact cannot be denied, the existence of a complete and complemented reality that has a unique identity. Being reality’s living forces a whole organism, its behavior has to have some regularity and coordination, which outcomes are sometimes very difficult to anticipate, for being products of a complex relationship, they are not absolute series but rules of probabilities for change, since we do not know all the forces and causes of a multitude of events, each with their own partial set of internal forces with a common total exchangeable energies.
In our empirical reality we have the concept of a relation between a subject-causality to an effect. According to the principle of causality, actions are always the first ground of all change. A ‘permanent’ subject is the cause of what happens, and consequently this cannot be a property of a subject, because if this were the case, other actions and another subjects with necessarily an original first subject would be needed to determine the change. From all this, it results that action alone, as an empirical criterion, is sufficient proof of the presence of a necessary action-subject without any necessity to keep looking for ever the permanence of a unique creator.
By empirical induction we could not attain to the completeness that the magnitude on strict universality of the conception requires. The primary subject of all causality cannot itself arise and pass away of the sphere of our reality, a conclusion that leads us to the conception of the necessity of a basic permanent reality or existence. We must resolve this problem, we must reach to the proposition that there is a basic and complementary reality to our empirical one. Prior to the conception of this evolving unique energy, however, and therefore comparably sensing it, we are able to reach a conclusion of its primary existence, provided it stands in connection with the conception according to a rule of the conceptual conjunction of these perceptions, that is, in conformity with the analogies of reasoning. In this case, the existence of unity is connected with our conception in a united consciousness, and we are able, with its guidance of these analogies, to experience in the series of events a unique evolving substance which we do really infer from the empirical facts and its linkage that effect on me the sense of having a unified consciousness of my experiences because of their integrated reality.
The basic evolving existence is the real influential agent and from where the events are operative influences, that is to say in the region of natural events, but also in regard to all events of human reasoning, there are clear proofs of connection to a latent reality. The action of a plant, an animal, the regular order of nature’s events, the disposition of the whole universe, give manifest evidence that they are possible only by means of, and according to the basic evolving existence, that, indeed, no one event operates under its total individual conditions of its private forces only, but every event acts under mutual interlinked forces, exchanging energies, all regulated and molded from a basic active evolving reality.
The single basic nature which, having transfer its content of basic physical forces in empirical time and space to form structural space, particles, atoms, molecules, things, cells, individuals, events in general return into itself and is the net resultant of all forces and events, natures direction and natures intend. But the empirical actuality of this fundamental force consist in the ‘soul’ equal to the unity of various shapes and forms constructed by its physical forces, which has become its feeble moments and which will now develop and take shape continuously afresh, although, for a while, exchanging their energies and effecting the environment but eventually will be reshaped in another evolving cycle by the inner power of the whole.
Existence is a single force from where diverge, or spread out from a common point the primary physical forces forming different modes of energized events which are linked in an event of exchange of forces and energies, because existence cannot produce and influence something else distinct to it. Existence is that which is, all and we conceive all as existing. Existence being one has many stages with different characteristics by which our understanding perceives it and perceives itself because we humans are the only consciousness of nature, another stage of reality, if no other intelligent beings exist in the universe with their own alien reality connected to the whole.
These stages, characteristics and modifications within existence are temporary cycles and identities. The common characteristic of existence is the exchange within itself of energies and forces, which allow the gradual or runaway growth, decrease or containment of energies and forces shaped as different modes of a single existence. In fact, there can only be one complex existence, if there were more, them would be felt in terms of each other as only forms of an original one, this is our case. Existence is its own cause what makes it necessary and eternal, since nothing could limit it. The unique event of existence consist of infinite number of stages and characteristics, which particular modes transform and change because of its internal exchange of energies, forces and continuous growth, decrease, and temporary containment of its forces. Whatever is, it is existence itself (space, matter, sensing, reasoning), and nothingness cannot be ever.
Reason is just one of multiple modes of existence by which we can cogitate with the help of sensing, understanding and science the unity and common characteristics of energies and forces exchange within existence itself. Existence determines itself and where contingent or spontaneous acts are caused influenced by the same natural forces and circumstances of the environment that have to be dug out because everything has its determinant or determinants on existence itself.
Unique existence itself has not intelligent purposes or intend, since it does not have a general or unique reasoning but a net direction. Intend, decision or so called freedom are only human acts, because human reasoning which is capable to project and ‘feel’ an imagined future events, which can influence a present decision depending the effects on our personal or our species comfort level of survival, but not reality itself which is forever and with no need of survival actions.
Biological stages or events have characteristics beyond of what are just ‘dead’ extensional events, their structures are organic, their energies exchanges are caused by needs and drives; they need certain energetic level of comfort for their own or its species survival. These needs, pleasures and instincts drive them. Humans events have also understanding and reasoning which are another stages of existence which give them complex drives because of the ability to project future needs and ability to learn complex experiences by education, to imagine present and future needs, or comfortable emotional and mythical ends that has to be accomplished to feel internal fulfillment.
Nature is a whole event of mutually influential activity, without such articulation, experience lacks universal intelligibility and gives the appearance of being strange to our united reasoning. The fragmentation of experience which with the help of empirical science and reason, however much its inadequacy may be recognized and felt, until the cognizing of the hidden actuality of unity becomes clear as to its own nature. The unity of nature’s event must be viewed in absolute perspective, when its determinateness are regarded as a basic force uniquely qualified by its own determinations. Since the substance of the unity, the living single force itself, molds these its physical forces and events over the long passage of empirical time and to take upon itself the enormous labor of ever-present universe reality, in which it embody in each structural event as much the influence of its entire content and that living basic force is capable of holding and since it could not attain the evolution of existence by any lesser effort, the unique force cannot by the temporal characteristics of most of its events comprehend his own nature, but only by one of its empirical products: human reasoning and advanced science.
Empty space is apparently non-actuality, but it is of all events of nature the less active and to hold fast the apparent lack of action requires the greatest strength, it maintains the quasi balance of physical forces, constraining potential shows of liberated forces as the possible event called the original big-bang, which was, if true, the biggest chaotic event, a run away process, one stage of many of our universe that has evolved into a more hospitable one to humans on earth, quasi gradual evolution of today’s world, although it holds powerful energetic events of tremendous extent at immense distances from us so far. The world wins its empirical truth on our understanding only when, in utter segmentation and dismemberment of its primary force finds itself separated in distinct events, although it is that united power, no as something discontinuous where the events die, pass away returning into as something else after shedding its forces and exchanging energy. Life of nature is this power, not as something inactive in a vacuum, but a hidden magical power that converts it into the comprehensive all comprising unique existence. Space, being one of nature’s structures, is the principle of motion in some way, because it is not a definitive or permanent event constraining of physical forces.
The sudden evolution of a part of space into more active events, it is the continuous becoming of its primary forces into different identities from the original simplicity to subatomic particles, is in this way that the content of temporary identities of existence shows that its determinateness are not received from an external event out of reality, nor externally attached to it, but that reality determine itself and ranges itself as moments, gradual events, having its own place in the whole event of existence itself.
My understanding determine the impression of my empirical reality, and empirical reality determine my understanding of segmented time and extension which is not present only on me, for the very reason that every event in nature is determined by the whole and us being part of this existence take part in the determination of the whole, a mutual action.
Temporal stages are not definite identities, are natural cycles of natural evolution tending to generate sense of stability. It seems to stop relatively, trying to reverse evolution process. Inheritance like instincts arrest, containing the forces of evolution, by ‘repeating’ a series of cycles with a recognizable back-pedaling; memory seems to reverse the forward momentum of mental events, trying to conserve previous actions by the integration of earlier facts into those of new generation. Inheritance, instincts, habits and memories make possible some human reality stability, avoiding a runaway unimpeded speedy process. Repetition and containment included in the process of new events make gradual progress possible. It is like a braking process to avoid an accelerated chaotic flux. Old perceptions encoded in our genes as inherited practical instincts or characteristics, although no entirely similar reappear by way of atavistic events that should be beneficial in the midst of a forward march.
The effect of certain biological forces is reciprocal ‘reproduction’, which is a way to circumvent mortality of events imposed by nature’s rules; they try to preserve a semblance of permanence in the theatre of evolution with changes which are almost analogous to physical force’s interplay effected previously. Instinctive force’s directions are rooted on past experiences of a species, these actions interplay with the universal flux in order to stabilize it, avoiding getting loose in a disordered change of the species. Some objects seeming inert pieces of matter also inert space, if left loose, their inner energy and forces can produce atomic energetic chaos. Energy is harnessed or let loose gradually by its own forces in any event to carry on the necessary livelihood of reality.
CYCLIC REASONING
The condition of the objective use of all our conceptions of understanding is the mode of our sensuous experience, whereby cyclical events are given as separated; and, if we make abstraction of the latter, the former can have not relation to real events of human experience. If we should suppose a different kind of reality from our empirical one, still our intellect would not have any use or signification in respect thereof if it is not influenced by, connected to it by energy exchange or objective influence, being integral, cyclical part of it, although in a different stage.
Inasmuch as sensuous events do not apparently apply to all events in reality, there remains room for the grounding of their linking relations and mutual empirical energy exchange and influence. The existence of these problematic event or events is therefore not absolutely denied, in the presence of a determinate connection of them, but, as no empirical category is valid in respect of them, neither must they be admitted as event or events for our understanding. Limited sensibility curtails understanding, so this has to be complemented with the logical power of reasoning and the connections found by the latest discoveries of natural sciences.
The conception of a unique grounding for reality and unity to all our empirical experience material, spatial and mental events is cogitated only latently as an event in itself, only as the connection of all events and their mutual influence, and their undeniable energetic exchange and mutual influence. This has to have an explanation or cause, which has to be the common determinant and common component of all empirical experiences and mental events. The objective validity of this real event rest only on the sensible evolution of a total reality itself, its stages or cycles, manifesting it is a whole living organism. There is not real separation between my consciousness and the universe, just the relation of different cycles of energy and forces in the same organism.
The fundamental work of human reasoning is to unify a totality of events and it does not satisfy itself till it has attained such unity in the universe and my consciousness, that is, in all respect and relations, conditioned mutually. This unity may hence be called the rational unity of the events of experience in our consciousness, the consciousness of a cell that at the same time is united to and influenced by nature, which is myself and myself influencing nature. Reasoning, therefore, has an immediate relation to the use of the understanding, not indeed in so far as the latter contains the ground of common segmented events, but solely for the purpose of directing it to a certain unity, of which the understanding has not conception and the aim of reasoning is to collect into a determined local whole the united events of an unconditioned general whole, all acts and events experienced by the understanding.
Reasoning’s tendency is to generalize, to synthesize and surpass the conditioned events of experience. It is easy to perceive that the sole aim of the highest reasoning is, the absolute totality of the synthesis on the side of the total reality and that it does not concern itself with the completeness on the part of the conditioned event. From the cognition of the empirical reality by sensible perception on the understanding, to the cognition of the unity of mutual relationship by reasoning and through these to the unique basic reality, the progression is so natural that it seems to resemble the logical march of reason from the premise of the local conclusion of unity of consciousness and from it to the general unique conclusion.
Understanding interpret general events of empirical experience and conceive practical ideas, whether reasoning uses understanding to cogitate rules, it frees the conceptions of the understanding from the limitations of possible experience and even though overcomes this level, it must keep in connection with it. Reason demands absolute unity of all possible connections among conditioned events to obtain the unity of my consciousness, to which the understanding submits all my experiences, from this unity we have to jump to an unconditioned total event to give absolute completeness to a rational synthesis of conditioned events where my consciousness is included. First the unity of consciousness is received by the evolution of human sensing imposed by the transforming forces of nature of all its events and from it evolves to the cogitation of the unity of events by the evolved reasoning, a mutual integrated action.
Reasoning requires this necessary unique event because the conditioned events and my own consciousness are given; consequently their general relationship is presupposed whereby alone the formers were possible. This is a reflection in our mental event of objective reality. If reason is the instrument for getting hold of the unique event of an evolving reality, it is obvious that the use of sensing and understanding on a particular event, certainly does not let you cogitate what it is for itself, but rather sets out to let you to interpret it for our own or species survival. If on the other hand, our intellect is not an instrument of our practical sensual activities, but a more or less passive medium through which the light of true events reach us in a faint way, then again we do not receive the real event as it is in itself, but only as it exists in its present temporary identity, in its empirical medium. Either way we employ means that immediately bring about the apparent opposite of its own, the objective unity of a diverse reality and the absolute unconditioned out of the segmented conditioned.
By employing reason and science as instruments of study, we get to know the regularity and irregularities of the refractions of basic reality. It is again useless to subtract these different forms from the end result. Practical reality is not a distortion of the unique force actions, but the activity itself in another level, whereby the true event reaches us, that is cognition of a common reality, of interchanging energy and forces and if this unique force were removed, all that would be revealed is a total stillness, nothingness which is a paradox because existence is the only actual necessity.
In nature we are witness to: first the general event of existence, then their necessary unified relation, common energy and forces exchange which complement each other producing a net effect of total evolution, the biological event and finally the unity of our consciousness. This total organic activity affects our intellect producing the unity in the process of cogitation and unity of our self-consciousness, product or reflection of our total cohesion, the apparent opposed of individuality . Unity is required by reason in so far in its local internal organization, but consequently when the question relates to the aggregates of nature, which have to be a coordinated action to be able to make sense, since their consequences form the direction of a living existence. Consequences alone do not render necessary an organized total, but presupposes it because is a demand of our intellect. The physical, electromagnetic, gravitational, chemical forces that make possible the common energy exchange are the glue of nature’s organism and necessary for the unity of its body. Our general mental conception of empirical reality cannot be divided arbitrarily because, without the aid of experience, we cannot know any determined mode of existence, we are standing under the latter as our cause, the understanding’s ruler of the proper determination of any empirical reality. Existence is not only the empirical cause of all events, but the one that comprehend them all within its influence. It follows that existence, in laying the real cause and foundation of all events, it is equally influential in reasoning’s mental events and its procedures which forms the basis of the systematic division of all practical impressions, according to which they are produced in complete analogy, complete parallelism with the modes of syllogistic reasoning and also influential in the unity of consciousness which gives us of a pervasive sense of a united coordination of all actions of nature. We experience consciousness individuality but is not really an independent agent.
Reason’s ideal events are therefore the prototype of systematic procedures observed on practical events, being them just mental copies of practical events, though it is impossible that the empirical experience of the understanding can ever obtain the real complete existential event as it is, being reasoning reflection of empirical reality, affected also by internal energy and forces of our local organism, reality in another level. This idealistic mental events have a factual physical base and effects marked by changes in the structure of our brain, changes in physical connections, they have their own molding forces’ affecting the projections that our reason and instincts make of future events an strong influence determining our decisions, because these causes comfort or uneasiness imagined ahead of actual facts.
Objectivity has a two fold significance, to start with, it has the significance of what is externally present to our senses, existence with its general exchange of forces and energy; and the other significance is the realization of having my self-consciousness, a unified personal experience linked and integrated and influenced by that universal unity of existence and the unity of the process in my brain. Existence’s unity and the unity of my own experience of it for my self-preservation are the two levels of one reality, where my identity is just a temporary stage of the whole evolving process of which my present energies will be participant always but not consciously.
The unity of my transient existence with total nature cannot be justified in any other way than by this emergence from it of primary forces and energies interplay that result into this universal, which is a real event. It is clear that not exposition can be accepted as valid which do not pursue the course of this method and do not conform to its simple rhythm, for this is the only necessary course of existence. In the empirical experience of total existence we see our understanding and reasoning in its tasks trying to understand reality by observing the impressions of the differences in growth or reduction, changes of forces and direction that these changes cause on particular events by the absorption or emission of energy and consequent effect of this process to the whole event of existence as well on my understanding and reason. The paths of this interchange of energy goes through every form of a simple movement and each relation of forces impress our intellect, so we have to try to study each single impression on the understanding and find this effect on the total event and also the corresponding effect of the total events on the direction of the single net force of nature and vice versa.
Simple knowledge of nature therefore result from the use of reasoning to follow the path of interchange of energy, the resulting changes with the growth or decrease of forces in partial events, finding partial changes to partial effects and from it to generalize the total true event in nature and its reflection and effects on our intellect. Experience of existence is an induction of the universal event, knowledge is the result of the observation and study of every effect and energy exchange among partial events, it is only when you consider the whole event that the separation of the content from the certainty of itself is completely eliminated.
To understand the action or event of cognition of nature has to be accomplished by the study the activity of nature and mutual exchange of its content. In this interpretation of reflected manifestation of nature’s event and nature’s energy influences our consciousness and our consciousness effects on nature, that exchange of energy is the significance of true knowledge, a practical and necessary exchange. In the event just mentioned, understanding is also the first impression which is immediate in knowledge itself and therefore the presupposition of different interchange of energy; but in reasoning, presupposition is that what result of the actions of those events, the formation of a unified activity. In the said evolving stages of nature and knowledge, these evolving unities result because of evolvement and unified interchange of energy of the universe with our mind, which result in a mutual influential work, since knowledge influence action.
With our reasoning we can concentrate and unify all different references and effects, it is without any distinction that we can reach reality’s action and we act accordingly, intervening other forces like instincts, habits and of course our decisions. The analysis of a possible beginning of our universe’s cycle would thus yield how this relationship of interchange of energy and forces could take place in space. Space is one special stage or event where physic forces are almost totally contained, in reserve, almost in a harmonic transparent relationship, because a total harmony would be nothingness, stillness. There is not beginning from total nothingness, but a passage from one stage of almost total equilibrium to a violent chaotic stage and from this to a more gradual evolving stage of our present existence, in a hospitable place of the universe.
CYCLIC EMPIRICAL REALITY
In nature we are witness to a community or aggregate of cyclical events, stages when be observe any activity, it presents passed events which are follow by present events, followed by future ones. Time is presented to our sensibility in a segmented relation, to a given present event, we distinguish connected to it the antecedent as condition, from the consequence. Reason gives continuity to this serial presentation, the idea of reason of a general totality of a general rule that relates to all past events and conditioning forces. The continuity given by reason to the events of nature is a reflection of the real continual flux of energy exchange taking place in nature that simultaneously affect and mold our mind as a united experience, a mutual reflection of the same united event in two different integrated cycles. We receive a reflection from an affecting action from nature’s forces, with its natural internal effect on our mind and a united external reaction.
In space, cyclical events are not subordinated like in time, but coordinated and influenced by each other forces and energy exchange; these are reality effects on our mental experiences. The synthesis of the manifold of events of space is nevertheless successive because our understanding can only process them separated because its capacity to comprehend is limited. The series of aggregated events, beginning with a given portion of space that continues to be annexed from the general rule of the segmentation of the former.
The real basic reality has not time or space, only on our mind, it is only action on itself, but this activity is presented to our empirical sensing organs that way, it adapt us to this environment, and we are forced to adapt ourselves to this world in a mutual and coordinated action, since we are all one unit. The partial events that we are witness of are not exactly as we see them, in our stage, separated, individualized entities, they form really only one united existence. The segmentation and differentiation are proper for our level of comfort when the environmental and our internal forces march in a smooth gradual relation and evolution, otherwise chaos would be present in our mind, this is a condition that would force us to make a decision, to find a more congenital environment to our balanced preservation or to perish.
Part of our animal sensibility has been evolved by the forces of our total nature to the stage of reason, giving us an added tool or mental force to be capable of consciousness and be able to decide with anticipation when projected or imagined event are pictured in our minds favorable or unfavorable to our conditions. This ability helps us individually or as a species to survive. There are events that seem to occur spontaneously or that they emerge of themselves and without any apparent condition determining it, this is due to a complicated process where the internal and external forces responsible are hidden to our immediate analysis. Our actions conditioned by instincts and reason is our so-called free will. So many events participate on its conditioning, but we are only conscious of just the act not of its possible causes.
On the supposition that events in nature exist, I cannot avoid the inference that some events exist necessarily, upon this perfectly natural, but not on that account reliable inference done by reason, the intellectual argument rests. While I cannot cogitate any single agent as necessary because in this integrated world cannot exist an independent ghost, but a continuous interrelated activity. It follow from this, that you must accept the necessary activity beyond the empirical segmented world, inasmuch as it is useful only as a principle of the highest possible unity in experience, and you can discover such necessary permanent activity in the world of senses deduced by reason and with the information supported by a continuously evolving natural science. Covering this infinite chain of determinate events, it has to exist one whole energy or force that is primal and self-subsistent that secures its continuance, preservation and evolution, but not necessarily an intelligent outside creator with an intelligent design.
Reason has not immediate relation to empirical events, it relates immediately to the understanding and to the linkage of consciousness unity and nature’s unity plus the coordination of mental and natural events. Reason does not form conceptions of practical events, it merely arranges them and gives them that unity, which they are capable of possessing when the sphere of their application has been extended as widely as possible. Reason avails itself of the conception of the common understanding for the purpose of producing a unified totality in the different series of segmented reality on our consciousness which produce an impression of a total unity on all event of nature that mold our mind which react helping to mold total environment with its actions. These totalities the understanding does not concern itself with. Its only occupation is the individual relations of practical experiences, by which series of conditions in accordance with conceptions are established. The object of reason is therefore the common or scientific understanding and its proper distinctions. As reason brings unity into the diversity of events by means of its conceptions, so the former brings unity into the diversity of conceptions by means of abstract ideas encoded in our brains by objective changes in its neurons structure; as it sets the final aim of a collective unity of the operations of the understanding conditioned by nature, which without this, occupies itself with a distributive unity only. Reason can obtain further help in the evolution of knowledge from specialized natural sciences, which continuously introduce new discoveries and changes on classical principles, since new instruments for observing subatomic natural events, their hidden principles and a natural energy exchange pervading existence.
Reasons transcendental ideas can never be employed as constitutive ideas if they only use the common superficial empirical experience and are disconnected to an evolving and coordinated united world introduced by reason and confirmed by science. The objective reality of a mutual influential relation of forces, the constant energy exchange, the changeable frame of a warping expanding space, the existence of a fundamental direction product of a net total action is not problematical which is also demanded by reason and erected into an apodictic or necessary principle. Parsimony in principles is not merely an economical rule of reason, but an essential rule of nature’s own characteristics
The universe is segmented in primary physical forces organized as events of energies. These forces: gravity, electro-magnetic, strong and weak forces shape energy’s events, but these events are integrated by an exchange of energy and mutual force’s influences. A living structure is regarded as an organization. The multiplicity in life has to be regarded as being divided to work in united coordination; one part of this multiplicity (an organ is itself an organized multiplicity because it is alive) is to be regarded purely as a coordinated structure, as having its living in union and communicating its energies; a second part or organ is to be regarded as solely as different to the first one, as having its event through a separation of cycling function from the first. Therefore the first organ can also be defined as having its event by means of separation of function from the second one. Needed separation to maintain a living whole. The unity of initial forces and subsequent events is called an organized unique event.
It is self-evident that this unity of organized forces and events is through energy exchange, whose manifold is regarded purely as being related and whose very existence is exactly this integration, can also be regarded as being differentiated in itself of a different level, as mere multiplicity; the integration among the segmented forces is more intrinsic than the internal relation of their structures, but less intrinsic is their separation. On the other hand, it must also be considered that forces, events are capable of entering into relation of energy or forces exchange with what is excluded from it temporarily, as capable of loosing its structured unity or being linked with what has been temporarily excluded, with what is cyclically outside.
Similarly the segmentation itself, originated from a basic united force and existing only as thus a different cycling reality to our senses, must nevertheless be conceived as a united manifold, yet at the same time its net result direction is the same with the direction of the universal basic reality. The basic dynamic event manifested by its determined segmented reality and their evolutions is not an abstract activity because existence and its sensible characteristics is not an abstraction at all. It consist rather in this constant evolving and exchange of mutual energy that is simple, unique and for that reason fundamental, manifested by differences, but distinctions that complement each other to form a single total integration of stages with a single direction.
Empirically space is considered erroneously as the absolute opposed to extensive matter and that nothing is more evident that this opposition. In reality space and matter are only opposed by our empirical perception of its stages, they are only two different modes of one reality. One is a temporarily contained stage of harmonic transparent forces whose frame can be warped or stretched and modified by matter, it has inherent expanding energy and variable density. The absolute empty space or vacuum does not exist. Material and space events are not selves subsistent, they complement each other, theirs unity is real. Because material events and space events are only cycles of evolution, we can affirm that there are different degrees in the manifestation of these events in nature one is more balanced, contained and transparent than the other. The fact that that stars bigger that the sun can collapse and compress into singularities in space, and that this events are so confining of forces and energy that the physical rules of nature breakdown inside them, causing a relative cosmic censorship, but eventually energy sips out to be exchange with the rest of nature’s events because necessarily is part of the whole, evolving with it.
The basic reality issues temporal determined events, with their own form to our senses, each one as a partial starting cycle for the ensuing modes. This partial event is a determination, its internal forces will display themselves as a separate evolution with distinct stages, showing themselves shaping its internal forces with their particular interplay, although the influence of the environmental forces of nature and energy lie only partially hidden. The partial unity never severs its linkage, although it displays a particular identity or quality that is not absolute, absolute is the total unity.
This temporary quality is simple and empirical, a not definitive result. This result in subtle way extend beyond itself, so far that its effects is interlinked with other effects, changing its own stage and contributing to the changes of other stages by way of energy exchange, creating an evolution on the whole. Superficially there is a difference between identity and particular evolution but this is only temporal and complementary. Thus identity is not completely disjoined from evolution. A single basic force originated a set of physical forces. These potential forces quasi-contained in the space stage, part of it evolves and leaks energy that becomes subatomic particles, atoms, gases, silicone, a multiplicity of metals, our own bodies, our brain’s events, consciousness.
The relation between evolution and identities is a simple return to the simple beginning, the gradual evolution of many events cannot be omitted because is there. Containment within evolution, determined activity as a determined identity, a result of partial evolution or cycle, as simple self relation of forces in the form of a local, partial activity. These determinations of partial evolutions is of supreme importance to a greater, and greater need if events are not to remain at the stage of semi permanent stagnation where everything would be similar to space, otherwise the opposite, a total runaway chaos or something like the big-bang would be the common reality.
At the base of each evolution exist the partial containments and the effects of all the evolutions, partial chaos and stagnations bring to total reality a net result of gradual evolution in whole event of nature.
CYCLIC HUMAN REALITY
Reason give us the ability to project and, imaging the possible consequences of present decisions and likely the capacity to figure out what will be the future environment so to act now or later, influenced by instinct and reason, with the purpose of changing direction, if this is against our safe comfort zone, betterment or possible survival. Our decisions are not free because they are conditioned by many forces (instinctive and intelligent) and weighted accordingly by reason. At the level of human reality, the direction to take is to find dynamical concepts and actions to allow ourselves to survive, if we are balanced socially, or to deteriorate if we are self-deceiving, incompetents or plain intellectually or emotionally sick. Education and experience energy improve our decisions, making them more intelligent, these adjustments to our personality are extremely important in a cyclical society.
Human reason contains not only projections of cyclical events shaped by instincts, habits, emotions, experience and education, but ideals dictated by imagination of future environments which are practical events of regulative influences, capable of perfecting, deteriorating or stagnating ways of actions for the individual’s or the species’ survival. To our intellect this imagination is at the same time determining forces that shape our choices, but these decisions already determined by such energies give us the sense of been able to control our lives, a valuable ingredient in our special human reality of values.
It is a frequent tendency to adopt what is socially established, what is due to that need for habitual known security, to our habits and instincts, because if we do not use properly our reasoning, we fall to the whole relation of environmental forces and it is easier to be inclined to adopt whatever has been historically more secure and socially accepted. To project beyond our limiting horizon is to adopt the burden of using our intellect to investigate and adopt different decisions, but this is how human give more value to our determined lives. We need to give ourselves a more advanced comfortable level by grounding our decisions more and more on our reasoning, even though they are still subjective shaping forces. We cannot as humans rely only on real concrete events to provide for directions on our choices. We have to give objective significance to our own set of rational and instinctive forces. Habits, instincts, passed experiences, biological internal forces, imagined or projected facts contribute in the decision about future events. This constitute authentic personal valuable existence, we feel that we give ourselves the last word in this our lives.
This capacity of reason for decision is a turning point in the evolution of nature’s cyclical events, this fact makes more tangible that the whole nature influence us, and we influence her, confirming our intimate integration with the forces and energy of the whole existence. Human decision-making is inextricably integrated to an individual’s or society’s needs to maintain an smooth balance that allow gradual evolution. This is a state of dynamic equilibrium, much like controlling energy exchange among all events or bodies by our determined and determining nature. How humans or society select a particular course of action maybe in response to raising or lowering that proper set point of every individual or society’s comfort zone of gradual progress and preservation. In people with self-delusion, dysfunctional societies, the decision making process is broken, an influence that disturbs a normal evolution is introduced. This chaotic situation leads to the wrong decision-making if the projected problems are not foreseen or the influential force or forces are not functioning normally.
Laws and moral principles have not life or validity in themselves; they are imposed by the complex relationship of forces in society. The events that put them in operation and endow them with apparent real legitimacy are the coordination of the many struggles for survival of individual, groups directed by the habits, instincts and passion of men. The strongest economic forces or groups impose those laws more convenient particularly to them, sometimes forgetting that the pressing or more important rules must be designed to maintain the integrity of the whole society in the present environment’s conditions, although a certain inequality must exists since the leading groups have to be moved by incentives to insure progress.
Our understanding interprets reality’s events based on past experiences; we certainly inherit blurred representations of lived events by our species, encoded on our genes, these are instinctive forces left to us from our ancestors. We also acquire habits directed by our chemical and physical composition. Our way of reasoning is shaped also by the environment, our experiences and level of education, although the way most of us behave, certainly is mostly habits and instincts. Our ideals or tendencies are created in our reasoning by the effects of previous forces projected toward the future; these tendencies get deep seated on us to react to imagined circumstances or environment that could caused some unbalances on our level of comfort or in case of danger. Our molded reasoning and instincts are tools to make choices that are agreeable to us, our specie’s survival or, if otherwise, our judgment is insane or impaired.
The functions of instincts, understanding and reasoning were established by nature and have been evolving through ages to help us on our survival and to the survival of our society. Science is another resource that human can used, because is a collection of procedures tested and successful for multiple current applications in combination with our reasoning in deciding future actions. Science and its conclusions change with time, being submitted like everything to the evolution of nature and knowledge. Reasoning is mind’s natural event with a sense of projection and continuity in a seeming contained life that gives us a sense of a personal will, personal freedom, but which is molded, influenced by habits, instincts, level of education internal biological forces, environment and the capability of our imagination
BY PERES TRIANA
Copied from my book A Simple Plan for Enlightenment, by Gustav Barnard, Copyright 1997. Permission is hereby given for Wikipedia to use and share this material. The book is available from me at P O Box 27608, Sunnyside 0132 South Africa, or gustav_barnard@absamail.co.za
The Absolute
In its simplest form the metaphysical concept of the Absolute is simple. It is not deemed to exist in a material state. The Absolute is unmanifested; in itself only pure potential.
In certain philosophical traditions it is held to be the basis of all of manifested creation, from the very gross to the very subtle. Creation is considered to stem from this uncreated potential according to this view. Here (which is nowhere, really) creation starts when the Creator releases the vibrations which form the essential building blocks of all of creation.
This is purportedly released into previously non-existing ether or space. This is claimed to be so because there was neither space nor time before creation as there was no before.
Space and time are considered a function of creation, as creation takes place, time and space are created. The Creator is considered to create using the Word of Genesis and of St. John, using AUM. This is a sound, a vibration that contains all vibrations or components of every created thing. Everything ever created in its finest aspect consists not of the smallest hard tangible building blocks but only of unique vibrations. And all these vibrations are contained in the original primordial sound of the Word or of AUM. So, the basis of all existence is vibrations, according to this view.
Many philosophers and mystics hold that we have an urge to understand creation. This we can achieve according to our ability to be aware. This is not solely an intellectual understanding because that is only partial understanding. This is so because, to accurately and completely see and describe anything intellectually, be it even the smallest and simplest of the atoms, hydrogen, is not possible. The intellect, wonderful as it is, cannot comprehend the subtlest of creation which is where the true answers are considered to be. The Absolute might have a simple basis, but its manifestations are complex. We cannot see all, we always see only in part. The greater part that we do not see is shrouded in ignorance. As we see more, we also see the expanding horizon of greater ignorance that this more knowledge has created. What we see is real, and partial and it always leaves greater vistas unseen. When we communicate the reality we see, we do so by creating concepts. By creating these concepts, we move away from the reality of what we want to describe; the concepts, which are our own new less complete created reality, take the place of the original object. Thus we move away from, instead of closer to, the object we deal with. Looking at the success of science in its journey to total knowledge, to the Absolute, we find that quantum physics is the field where scientists have gone furthest in understanding the essence of matter. To explain it better, let us start from tangible gross matter. This is composed of different levels of existence. Starting from say a muscle, we have the next layer being cells, then molecules, atoms, nuclei and electrons, after that a bewildering tour into the basic nature of subtle and more subtle sub-atomic particles, each subtler level forming the base or building blocks of the next higher one and each level with its own unique set of rules or natural law applicable to it. In the end, after a very long journey, the last “tangible” reality to be found is pure wave motion. This then disappears into and reappears from what scientists call the ground state of quantum physics at an exceedingly rapid rate. Here we have arrived at the boundaries of the physical world. Descriptions of this ground state given by intelligent, perceptive and intuitive quantum physics scientists sounds very mystical. They do not want to talk in riddles but, of necessity, like mystics, they have to. Some speak of this ground state as empty of matter and full of potentiality. It forms the substratum of all material in a non-material way. With a normal worldview, these descriptions do not make sense. In the end however, we get the message that the most solid we know is composed of, is bed-rocked on, the most non-solid. It is the same language, the same words that mystics use to explain the Absolute. So, we arrive at the conclusion that in the end nothing in the realm of the relative, of the created universe, is concrete or can be described accurately and specifically. The same goes for that field on which creation is based namely the Absolute or God. This is beyond description, it is the root of description, it always draws a circle around all descriptions. All descriptions of anything are partial and invite further description. Such a further description is more complete and still more partial. And so forth ad infinitum. When you eventually transcend the ad infinitum, then you have arrived at the Absolute and no more concepts nor descriptions are there, they are not available or desired. Then everything Is its total completeness, it is not only clear; it is the quintessential of clarity. Then we experience the only complete way of seeing. We know now that the Absolute is the ground state of everything and this includes not only the physics mentioned above, but all of human activity. In practical terms we are looking at Law for justice, Economy for right living, Wholeness for health, Religion for unity, Love for self-expression, and Harmony for manifestation of the Absolute. Here again words fail to describe the finest of these activities. It is totally possible to communicate this very subtlest, but that is not done with words. That can only be done directly, from person to person in the province of pure consciousness.
[edit] Should this article be merged with the Ultimate?
We have articles on both The Absolute and The Ultimate. Are they the same, different, partially overlapping, or different aspects of the same thing? Should these articles be merged? -- Karada 22:04, 13 Dec 2004 (UTC)
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- As purposed, and there was no opposition until now, and due to the similiarity of conceptions, I've merged the articles The Ultimate and The Ultimate Oneness. There is no necessity of having lots of minor articles scattered, when the contents make more sense to the user's understanding if put together. --Rosaecruz 17:40, 6 June 2006 (UTC)
[edit] Disputed
Um.. Buddhism can be seen to have an Ultimate (Nirvana), but Buddhist nirvana is not that of the traditional soul/infinity/essence/spirit/rejoining/returning to be part of the universe nor is it trancending them. There are some infos to read on understanding buddhist views on Ultimate. Shunyata(emptiness or voidness), Anicca (Impermanence), Anatta (No-Self or Non-Self). These will clear out the misunderstanding views on the Ultimate in Buddhism. Buddhism sees reality as non-absolute or changing. Any thoughts before I remove the reference? Monkey Brain 02:51, 19 July 2006 (UTC)
- How easily I had forgotten about how easily I can change the words to fit the right view. Monkey Brain 05:57, 25 July 2006 (UTC)
[edit] Similar Concepts
Hegel's Absolute Geist (Spirit/Mind) is very reminiscent of Berkeley's God.66.82.9.54 18:07, 9 August 2006 (UTC)Lestrade
[edit] "the Absolute" v "the Ultimate"
I believe this is an entirely arbitrary distinction that is only liable to confuse readers. The qualities attributed to "the Ultimate" here are the same qualities generally attributed to "the Absolute" - which is to say, they are essentially different names for the same concept. So having a separate section for each is only going to confuse people.
Furthermore, the term "Ultimate" is much less common than "Absolute", so much so that I'd say it's bordering on original research to employ it here. I suggest then, that the word "Ultimate" be struck from this article and replace with "Absolute". At most, it should be presented as an alternative term for "Absolute", but even then I think it might be stretching things a bit. Gatoclass (talk) 06:17, 4 June 2008 (UTC)
