Definitions:
By Good I mean that which occupies a high state of existence.
By Evil I mean that which occupies a low state of existence.
Notice that 'high' and 'low' are subjective terms and are only really understood through subjective means, i.e. by something being higher or lower than another. This does not mean the very nature of good and evil is subjective and that there is hence no objective system of meta-ethics, for notice that if we prescribed an ultimate state of goodness and an ultimate state of evil we come to our definitions of God and the void.
For God is being highest infinite in attributes, and nothing is state of existence with the lowest possible attribute, and we had previously defined states of existence to simply be a measure of attribute.
We should also come to the epiphany that our path of life should be strive to attain a higher state of existence and to hence transcend from material bonds and ascend to infinite singularity, not confine the mind to form. This is what is 'good', and what is 'evil' is that which would reduce our state of existence, i.e. form a path of intellectual humiliation and that which would subordinate our very being.
To lower our very being is to fall to material desire and form, and fall to a state of mind which only seeks to further its immediate material pleasure forsaking all knowledge and accepting falsehood and ignorance, which is truly evil. The states of arrogance, greed, selfishness and anger shall all destroy our essence and seem counter-productive to the very benefit of thought, to which the mind is a blessing.
Note: Even thought the existence of God has not been proven it is easy to criticize his being by stating that highest infinite singularity would contain evil. But our definition of evil must vary between ethics and meta-ethics, perhaps more appropriate would be that which lowers the state of existence and the definitions must be used in its suitable context. In this case, it is an elementary idea that God would contain 'evil' but the very question is of whether God himself is evil. For him to be he must devalue his very existence by lowering its state which from the very definition is impossible for the singularity and form bond to make a unified existence where one cannot exist independently without the other.
Wednesday, 13 March 2013
Corollaries to Doubt
Definition: The mind is the singularity which one identifies as constituting his essence and being.
If one doubts that the mind is of singularity then conceive it being of form, for no variation could occur in thought processes or projected material reality, i.e. mode of thought would be confined to single state. Note that this does not mean the mind is not form entirely, for it could be a form of a higher singularity but this shall not be addressed immediately.
We shall first address whether it is possible to doubt the existence of oneself, since our very mind is a singularity the material realm encompasses individual forms of objects known to the mind. Since these forms are of another singularity our mind must come to know of this singularity first, as it is possible for form to exist independent of singularity, and when our singularity encompasses that of material forms it is safe to say that at the very least our mind is formed from infinitely generalized thoughts of the material realm which we inhabit. Therefore it follows that at the very least the material reality is contained in the singularity of the mind.
However, to the keen thinker this is not the case, for assume it was - and it is well proven from previous statements that we can think of deeper metaphysical ideas and quantities such as natural numbers whose singularity is of a countable infinite. And since we proved this to be immaterial our mind must encompass some immaterial structure. Singularities can be said to be immaterial, and are hence greater than the material world; our mind must be immaterial in essence as to avoid contradiction of basic principles.
Furthermore, it is conceivable to ask from what structure our conception of infinity arisen For to understand infinite singularity from material form one must be acquainted with infinite forms, and this is clearly impossible. Our conception of infinity must have arisen from an immaterial state, boundless of time. Since our mind is singularity in itself, infinity must be embedded in its structure, now we have already passed illusion of material state and hence of time so physical cause and effect are not of essence here. But recalling our generalized definition of cause and effect we ask from what singularity our mind must have begetteth, for in this all our conception of infinity and of course all our very being must have arisen.
We are left with two fundamental paths both leading to drastically different conclusions. One being the acceptance of ones mind as initial substance and singularity, hence encompassing all existence and the highest infinite. Our mind would hence be God. The other being acceptance of state greater than our own, and with an infinity greater than another infinity one cannot stop but must make an infinite sequence of itself. I shall not discuss the implications of doing so now, but rather concentrate on the first proposition.
If we are the initial singularity then our form must be initial singularity and we would come to know of ourselves as substance from which all things arise. Since we must come to know of things before we come to know of ourselves this is not a logical proposition, to elaborate our very mind does not contain crystalline and vivid conceptions of all that does exist and this reality seems to be of a passing dream of which we have no control. The only knowledge it is safe to say that one truly knows a priori would be of infinity.But from this infinity which we have knowledge over we can construct infinite greater than the other, and form an infinite sequence of infinite sets each varying in greater dimension than the other. Notice that for a set to be countable its dimension of infinity remains the same, and for it to be uncountable it would increase by a factor of infinity. So if we made an infinite sequence of infinities known to us it must be of the same order, say countable. But if the infinities contained were of uncountable magnitude then the resulting set would be of uncountable magnitude of uncountable elements. This is assuredly greater than what we would have conceived of. For if not, then we would be simply renaming the elements and devaluing this state of existence by negating their essence. And hence it follows that there is knowledge greater than our own.
If one doubts that the mind is of singularity then conceive it being of form, for no variation could occur in thought processes or projected material reality, i.e. mode of thought would be confined to single state. Note that this does not mean the mind is not form entirely, for it could be a form of a higher singularity but this shall not be addressed immediately.
We shall first address whether it is possible to doubt the existence of oneself, since our very mind is a singularity the material realm encompasses individual forms of objects known to the mind. Since these forms are of another singularity our mind must come to know of this singularity first, as it is possible for form to exist independent of singularity, and when our singularity encompasses that of material forms it is safe to say that at the very least our mind is formed from infinitely generalized thoughts of the material realm which we inhabit. Therefore it follows that at the very least the material reality is contained in the singularity of the mind.
However, to the keen thinker this is not the case, for assume it was - and it is well proven from previous statements that we can think of deeper metaphysical ideas and quantities such as natural numbers whose singularity is of a countable infinite. And since we proved this to be immaterial our mind must encompass some immaterial structure. Singularities can be said to be immaterial, and are hence greater than the material world; our mind must be immaterial in essence as to avoid contradiction of basic principles.
Furthermore, it is conceivable to ask from what structure our conception of infinity arisen For to understand infinite singularity from material form one must be acquainted with infinite forms, and this is clearly impossible. Our conception of infinity must have arisen from an immaterial state, boundless of time. Since our mind is singularity in itself, infinity must be embedded in its structure, now we have already passed illusion of material state and hence of time so physical cause and effect are not of essence here. But recalling our generalized definition of cause and effect we ask from what singularity our mind must have begetteth, for in this all our conception of infinity and of course all our very being must have arisen.
We are left with two fundamental paths both leading to drastically different conclusions. One being the acceptance of ones mind as initial substance and singularity, hence encompassing all existence and the highest infinite. Our mind would hence be God. The other being acceptance of state greater than our own, and with an infinity greater than another infinity one cannot stop but must make an infinite sequence of itself. I shall not discuss the implications of doing so now, but rather concentrate on the first proposition.
If we are the initial singularity then our form must be initial singularity and we would come to know of ourselves as substance from which all things arise. Since we must come to know of things before we come to know of ourselves this is not a logical proposition, to elaborate our very mind does not contain crystalline and vivid conceptions of all that does exist and this reality seems to be of a passing dream of which we have no control. The only knowledge it is safe to say that one truly knows a priori would be of infinity.But from this infinity which we have knowledge over we can construct infinite greater than the other, and form an infinite sequence of infinite sets each varying in greater dimension than the other. Notice that for a set to be countable its dimension of infinity remains the same, and for it to be uncountable it would increase by a factor of infinity. So if we made an infinite sequence of infinities known to us it must be of the same order, say countable. But if the infinities contained were of uncountable magnitude then the resulting set would be of uncountable magnitude of uncountable elements. This is assuredly greater than what we would have conceived of. For if not, then we would be simply renaming the elements and devaluing this state of existence by negating their essence. And hence it follows that there is knowledge greater than our own.
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