The Theory of Aesthetics

The Artist

Art is perhaps what we would most commonly associate with creativity, but beyond the the physical medium and the academic field of the arts, we hold a more generalised perspective of an artist, as a person who strives towards a sense of aesthetic unity in his work. The artist is one who strives towards Ideals, who seeks to find the purest and most direct embodiment of the higher unity in whatever field he works in. The most common Ideal strived towards in art, and what we strongest associate with aesthetic unity, is beauty, but the artist engages across a vast spectrum of expressions including love, order, longing, and all the flavours of Ideals perceived.

The artist begins with a vision towards which his artwork strives. This vision engender a physical characteristic, but it is the Ideal which it embodies that is its essence; the vision should not be thought of as much as the image but as the singularity of the work, the meaning. This is why the initial image the artist holds in his mind is rarely ever the final piece. The artist grasps the initial intention and carries it through his work, allowing it to shape his inner discourse and find outward dimension through its own being. The artist is the medium between the inner and outer worlds of meaning, they convey the higher orders of being through physical expression in a profound way, making their work more than a whole in itself, but as a part in a greater whole that they so clearly embody and direct our vision towards.

The Artwork

The aesthetic unity of the artwork, what makes it art is found in its completion, in viewing the artwork as a whole. Each fragment of inspiration, each idea and movement, every brush and stroke, are all the parts of the artwork which amalgamate into a greater whole. The piece becomes more than the sum of its artistic technique and vision, but finds itself as an ontological totality, a whole in itself. It is in this whole that the piece finds meaning, to transcend its limitation in the physical medium to convey a message of higher unity, the artwork becomes a form of the Ideal strived towards. This is what it truly means to call something beautiful, we speak of an understanding beyond the sensational pleasure of the physical body, but of an abstract stimulus touching the heart with a beatific vision of perfection and oneness.

Unification

Artwork is the medium between the inward and outer realms, between the subtle and manifest. They are a singularity of their artistic parts, making them a crown-piece of the physical realm when considered as a whole in themselves. But they are also a form of their higher vision, of their intention, and in this they convey a greater meaning and purpose beyond their material structure. It is in this equilibrium and merging, in the form which purely reflects its singularity, that we can informally say that the form contains the singularity, a play on the poetic verse of the 'drop that contains the ocean'. Artwork truly is this drop; a part in a greater whole, yet a sea of beauty in itself.

We find ourselves lost in certain pieces of art, completely intoxicated with their essence, feeling at one with them. This corresponds to the clear path of conception towards the higher awareness, in viewing the artwork as a distinct whole in itself, we turn the minds eye towards the greater whole being strived towards, and find a deep resonance within the heart with the art form. As creativity and imagination are the passions of birthing forms in our image, in art we see ourselves within the work, we see our own story told from a higher perspective. The striving and idealism found in artworks is a reflection of our own lives, and in certain pieces of work the meaning is one we can deeply relate to. As the physical medium directs us to gazing at the greater whole, it inspires us to view our lives from the higher perspective finding our place within the cosmos and perceiving a greater dimension of individuality, one pure from egoism and shallow idolatries, but clear in its pursuit and purpose. Contemplation upon art raises our level of consciousness. In seeing beyond the outer, but grasping the inner essence, we see a spiritual light within art of oneness, binding the lesser and greater in fixed union and dissolving the artificial boundaries our ego erects which divide the purpose and meaning of form from singularity; this is the meaning of aesthetic unity.

Imagination and Creativity

Imagination

Imagination is the conscious potential over the field of awareness, to imagine is to become aware of something not revealed by our immediate circumstances. I have used the phrase cosmic imagination to refer to the vast ocean of being engendered by the highest totality of the Soul; this is to view imagination from an abstract light as forms of awareness given to us by the ontological totality, it is a representation of the Soul's Will to form. This perspective on imagination however does not offer any new light on metaphysics, so rather I prefer to use the term 'imagination' from a psychological perspective in the context of our lives. This places imagination in a position relative to the field of consciousness centred around the microcosmic self, from this point onwards we can now refer to imagination strictly as awareness of the unseen physical realm.

It may seem that I have diminished the significance of the physical realm to be insignificant, but this is not the case: imagination plays a role of essential importance in conceiving to abstraction. In conceiving of numbers for example, we can see instances of a pair of objects but before the abstraction towards the number two can immediately take place we utilise our imagination to draw a greater perception upon the idea of 'pairs of objects'. From expanded perception is born the abstracted conception. Imagination is one of the most important faculties that we utilise on an everyday bases, in the intellectual pursuits towards abstract knowledge as I illustrated, but even more powerfully imagination is a very pure and clear pathway towards the Ideals.

In nature we find great examples of beauty, from the landscapes stretching onto the horizon, to the sun glazing our everyday surroundings to a wondrous new glow of perfection, we encounter many such opportunities of mesmerisation with and the appreciation of natures gifts. This is a source of inspiration, that provides the mind with a thread and the heart with a needle so to weave a new fabric that will radiate the colours of aesthetic wonder. With our imagination humans can build worlds filled with greater beauty and joy, expanded beyond the confines of our physical limitations that grasps the meaning of existence more clearly. These worlds, and the very act of their creation, is a striving towards the Ideals. Imagination does not provide us with worlds of being ontologically greater than our own, but it provides us with worlds that are freer and more expressive and so capture the heart of striving more firmly than our own. The extent of this underlying psychological intent in the works of human imagination should not be underestimated, for even the darkest and bleakest stories often contain a moral principle or greater meaning, an Ideal. Imagination paves the road to a higher state of understanding, an indulgence in this font of passion enlightens our lives with an awe and wonder of simply being alive, expanding our sphere of consciousness far beyond the confines of our ordinary circumstances.

Creativity

The desire to imagination, towards the joys we experience, is creativity. The Human Spirit is a creative passion, and I use this phrase in a way that would be far more powerful than saying the font of creativity is intrinsic to ourselves, it is not a dimension or essence of existence, it is existence. We have a permeating drive and need to give form and life, to create, as a reflection of the Spirit of knowing ourselves. It can then be said that we create in our own image, a phrase that speaks on every level of being from the physical representation of ourselves or our surroundings to the holy phrase 'God created man in His image' found in the many religions of this world. We know that our perceptions are no different from ourselves, but it may still be a difficult task to understand this as being an image of ourselves. The 'image' itself should not be confused with the physical representation in art for example, but rather the image is the meaning behind the work. The artist does not seek to capture the beauty of his eyes, but he seeks to express the beauty of his mind. In my livelihood and occupation I believe mathematicians to be a high form of artists, seeking to represent the abstract spaces of the imagination and intelligible faculties through a language balancing the play between formal logic and naive understanding.

Great Ideas

The creative spark is the active element which impregnates the passive field of imagination with a desire to self-expression found in the ideas and works of human civilisation. But what makes these great? In the countless ideas which are conjured and appear in the manifold of our lives, what distinguishes the trivial suggestion from the great idea that is to revolutionise the field of human understanding irrevocably? Great ideas are forged from the interplay of light and darkness, from the merging of the greatness of our spiritual essence and the humility of our meagre state, from the calling of Divine inspiration and the striving to self-expression, great ideas are birthed from the water found at the horizon of the two seas of our dual perspectives. It is when the drops of imagination are woven through the creative passion and poetic genius into a sea of beauty, that we experience the mesmerising wonder of God's touch to leave an immortalised imprint in our mortal minds, transforming dust into gold, the ordinary into the great. In this highest state of Selfhood we dedicate our lives to the service and duty towards knowledge, humanity, and most of all towards the Absolute.

The Primacy of Intention

Intention is Ontologically Greater than Action

Action is realised awareness on the level of physical being. To become aware of the physical sensations when for example touching an object, we must actually touch the object. As the microcosm of the physical human being engenders a limited state within the vast macrocosm of the universe, so too is human action of a restricted nature; we cannot always actuate what we intend to do.

This disparity is addressed by acknowledging the ontological priority of intention over action. Intention pertains to a higher order of awareness, intention provides the meaning behind an action. We may intend to give money to charity, the precise vehicle of this action is unbeknownst to us in the instance of intention, in fact if circumstances may forbid then we may never be able to engage in the charitable affair. The purpose of this article is to address the ontological primacy of intention so to solidify its root and cause as the heart of moral goodness. To proceed I offer the reader to consider an example of two people of varying intentions and actions:

Suppose that there is a person  who wants to earn money and status in this life and works for a giant pharmaceutical company. Now suppose that there is another who has intentions of sincere goodness, to help their fellow human beings to the utmost power that their circumstances may permit. Unfortunately this individual is homeless, and in the long days and nights of suffering finds moral repose in simply clearing the footpath of dangerous rubbish. Our materialistic researcher may happen to discovery the cure for cancer, by virtue of accident and a nature-gifted intelligence cultivated by their fortunate and privileged upbringing. This person would be hailed a hero and a great human being, while our poor homeless soul in vision of utmost sincerity and goodness would be completely forgotten and overlooked by the masses of society. We live in a world in which each person is judged upon the merits of their outward actions and their inward being is entirely neglected.

This story should help the reader understand that it is intention which defines ones moral worth, it is in the sincere heart that the truth of goodness is realised, not in the outward actions which more often than not succumb to accident and chance. Of course we know that the macrocosm is a cradle to hold and nurture the growth of the microcosm, and the apparent accidents of life are in fact opportunities for self-realisation, in our example the homeless person would have attained a high state of moral excellence and spiritual goodness while the false hero would most likely have fallen further into the cage of ignorance guided by the praise and acclaim unto a state of self-indulgence and egoism. The worth of our actions are defined by their intent, so judge not character upon ones outward being, but assume the best in their inward selves.

It should now be clear to see that intention holds a higher state of being than action. I stated before that intention governs the meaning behind an action, it contains the reason and principle for acting. In this intention is the singularity of action. The intention is the totality of each way in which it may be actualised, the intention of charity is the singularity of each form in which charity may be given; the intent defines the action through its essence.  Intention is a will towards action, this will of the immediate self is a reflection of the Soul's Will, intention thus forms a path to self knowledge. As all creation is in striving to God, our sincere wanting is the realisation of this innate primordial Selfhood, it is the awakening of the Soul in its yearning for the Absolute. From a dual perspective intention can equally be viewed as a striving towards the Soul, the purest intention embodies the Ideals directly in for example the striving towards goodness in moral conduct or beauty in artistic endeavours.

Intention must be Pure

We speak of the wanting being sincere and the intention being pure for the same reason that Ideals must conform to their moral centre of goodness which can be translated into the metaphysical statement of striving for the greater. All Ideals can be considered forms of goodness, a guidance towards the path of the Soul. So too must intentions strive towards greater being, for their essence in being a singularity of action necessitates a higher ontological unity. One cannot intend evil, for evil is destructive and diminishes awareness; the evil action shuns the greater, it is a moments of blindness. To lose sight of Divinity is moral degradation, to lose sight of the universe leads to sacrilegious disrespect of creation, to lose sight of other humans is the path to violence and oppression. The greater the extent of our blindness the greater the evil we succumb to. The evil 'intention' is to lose sight of singularity, we cannot therefore meaningfully speak of evil in any ontological capacity. Intentions are a singularity, they are born from the unity of being and are a path towards the Self and God, in this intentions must be pure and good. Sincerity is also a necessity to intend, to intend sincerely means not only to want in the physical dimension of hunger and lust, but in the higher orders of spiritual desire and truthfulness.

In Intention is Found the End

Intention forms the vision, the ideal to which the action strives. The intention may not be realised in completion within the limited world of action, but the intention itself is a realisation of the illimitable Spirit. This is the primacy of intention, as the ontological greater it is intention that is the defining essence of life, intention is the heart of action and the end in itself. The reward is found in the struggle; the purpose of the path is not to reach its end, but the end is found in the path itself. We should strive not to reach, but reach to strive.

Wanting to Want

If it is the pure wanting that is the highest state that we seek, if the want is the end in itself, then we should want to want. Wanting to love God is the true love of God, wanting to perfect the self is the perfection exemplified, it is in the sincere wanting to want that the want is realised. In the wanting is a humility found, an acceptance of our limited nature and in this a realisation of the transcendent reality. To claim we have is arrogance, for just as easily as the reward was blessed upon us it can be taken away, having is a transient desire, an illusion of permanency. As an example we cannot say that we love God, because even a second spent in forgetfulness and slumber would testify against our claim, how can we love God in this limited state? Rather the highest state we can achieve is the constant longing to God, a resonant wanting which pervades our lives to beckoning us to surrender completely to this Divine love. We must therefore want to want to love God, and from this ontology can be born the infinite ontological cycle of wanting which leads us to the desired state. To safeguard intention is to safeguard duty, character, and integrity. In time the actions and tribulations of men, all that we achieved and gained in this world, our possessions, status and legacy, will crumble to dust. But the ideals we strived towards, the intention we purified with sincerity, will stand far above the kingdom of men, and we will find an abode in God of all that we desired.

The focus of our life's activities should be to perfect our inner being through the realisation of the heartfelt yearning that we all seek, through the awareness of the fundamental dissatisfaction and disillusionment with outward reality that guides us to turn inward and answer life's greatest mystery: 'Who am I?'. It is the pure mind that beholds truth, it is the sincere heart that blossoms beauty, it is the enlightened character that does not strive to be content, but is content to strive.

The Spiritual Realm

Introduction

In the article 'The Methodology of Discerning the Unknowable' I explained the problematic nature of my first conception into the Unknowable, and essentially annulled the previous work and paved the way for a new unification in the Spiritual Realm. As such this article leads on from the end of my discussion on Ontological Logic and our discourse on Truth.

Knowledge is gained through the expansion of consciousness, through the striving of the fragmented self towards its whole which is an embodiment of the Soul's innate Will towards itself as I explained in my previous article. Under our new definition of knowledge it follows that the Knowable Realm, the field of all possible knowledge, can lead us directly unto the Soul. I do not view the Realms as spheres of metaphysical existence anymore as much as domains of my philosophy. We can speak of the metaphysics of awareness without introducing the concepts of the ego or limited awareness, first philosophy can be considered entirely impersonal in speaking of the field of existence and investigating the principles of creation without explicitly introducing a conceived notion of the self, but in truth the Self is a conception contained implicitly in speaking of ontological totalities. Thus the domain of the metaphysics of awareness is a first philosophy which encompasses the higher understandings of the self, it is the foundation which we build upon. Here I present the four domains of my philosophy, with each successive one being contained in the previous.

1. The Realm of Awareness concerns itself with the field of awareness.

2. The Knowable Realm concerns itself with the field of knowledge, i.e. realised awareness.

3. The Spiritual Realm is the domain of  Ideals, the pinnacle of knowledge.

4. The Absolute Realm is the domain of gnosis of the absolute totality of the Self and of God.

Ideals

The spiritual realm is the abode of Ideals. Knowledge is acquired through the striving towards wholeness, through the realisation of awareness. To further explicate the notion of striving I recently updated my definitions page with new material:

The Will surmises the ontological necessity of form towards the existence of singularity. Singularity is ontologically prior to form, to speak of a singularity is to necessitate the totality of its forms, and so we introduce a metaphysical construct in saying that singularity has will towards its forms.

The dual notion of the Will is Striving. As forms exist only by virtue of their parent singularity we can say that forms strive towards their singularity, that the existence of the form in turn necessitates its higher singularity.

Here I have explained the nature of the Will and Striving as metaphysical constructs to ease the passage of realisation and discovery within my philosophy. We should not think of these constructs as some sort of extraneous devices or deeper ontological relationships in themselves, but we should understand the words as placeholders for basic ontology relating the whole and its part. I chose the words will and striving in particular as these hold a raw significance within our vocabulary, they are intrinsically human in their nature and are experienced in the multiple dimensions of life, in generalising this innate understanding to a metaphysical universe, a deeply personal relationship is built within the subtext of my philosophy; the connection between the personal and metaphysical understandings of these concepts is built upon our viewing the self as singularity and form. As an example, the striving of the immediate self as we naively understand it becomes a reflection of the striving of the Soul to God, of the Self to Wholeness.

Ideals are the forms of the Soul; they are the purest mirrors of awareness, forming the gateway of knowledge into gnosis of the Self and God. Ideals form the crown piece of knowledge embodying directly the Will of the Soul unto itself through the Striving to wholeness. The striving of the Self to the Divine through itself, what we understand as the striving to the greater, is explicitly manifested by the Ideals in their striving to the pinnacle of Idealistic existence, the Soul. Ideals vary in the colours of perfection, radiating the subtleties of inner being through the different splendours of awareness. The multiplicity of Ideals births the manyness of reality and gives rise to the ocean of mystery known as the universe of experience, but beyond the experiential self the transcendent awareness sees clearly the Being of the Ideals as united under the Absolute Ontology of the Soul.

My previous work on Ontological Categories provides a pathway to introducing the realm of Ideals; recall that a category is said to be ontological if it can be applied to all, in this it adopts a totality in its nature hence acquiring an ontological characteristic. Being is the most prominent example, the field of existence is the central most concept of metaphysics and ontology, it is the underlying foundation of philosophy which we draw upon for meaningful metaphysical discussion. The Ontological Categories directly provide us with the apex of this striving, to the totalities of knowledge of awareness. Ontological Categories are Ideals in that they reflect the Totality of the Soul in the highest form of knowledge. They are beacons of ontological light, each one in its own right may be used to illumine an underlying field of awareness and awaken the mind to the birthplace of realisation.

As the Soul is the reflection of itself, all reflections of the Soul can be seen as the Spirit magnified. This subtlety is clearest realised within the Ideals, the lesser self strives towards the Ideals as a reflection of the Soul striving towards God, but in realising awareness the universe of reflection collapses into the singularity of a drop containing the ocean. The unity of the field of awareness finds expression most clearly in the unity of Ideals, for one needs to only examine the essence of the Ideals to see that they differ in name and perception only, they are rays of light emanating from the same source. In this Ideals can be seen as the Soul itself, to illustrate this take the first Ideal that we introduced in the article on 'Ontological Categories': Being. Metaphysically Being can be viewed as a synonym for awareness, and as the Soul is absolute awareness it can be said that it too is absolute Being. This line of reasoning can easily be applied to all Ideals, indeed in the highest state of consciousness all within the conceivable domain can be seen as the Soul, and the Soul as all. Ideals are perceptions of the Soul, so one need only remove the apparent and outward from the conception of Ideals to realise the pure inner subtlety of eternal subsistence and transcendence.

Examples of Ideals

We must be careful to remember that Ideals are an innate conception of the Soul, their names and appearances vary from Worlds of Being but their ontological structure is the defining constant of the Worlds themselves. We cannot realise the Ideals through logic or reasoning, for these paths to knowledge are reflections of the striving to the Ideals themselves, but as all are related by their inner ontological characteristic we can use Ideals to compare and conceive of one another. In my system of philosophy which rests upon metaphysics and ontology as its foundation it is that 'Being' is the central Ideal that we can use to derive the others, for Being empowers the hierarchy of the Self birthing the central notion of self-realisation which is the essential core of striving.

I cannot really provide the reader with any sort of reasoning for choosing these Ideals for the reasons described above, but I imagine that the gravitating nature of their vast profoundness pervading the continuum of life provides a self-exemplary degree of higher consciousness. Ideals hold true to their name in that they are exactly that, a perfection that we strive towards in our work, and a basis, a font of creative spirit for the work to develop from.

Goodness is the first Ideal that I present. I have previously described a conception into Good and Evil through the definitions of that which raises and diminishes our state of being respectively. Now due to our previous work on the 'Levels of Awareness' and its preceding foundations all Ideals would manifest this definition through the acts of striving and liberating awareness. Goodness is an Ideal we usually associate with our character and actions, it can be said to be the seed of Morality.

We have encountered Truth before previously introduced as the apex of the Knowable. Now due to further development we understand that all Ideals collectively form this apex, but this is not to diminish the power of Truth. Truth is what we would associate most closely to knowledge, that all knowledge understood in the traditional sense strives towards Truth. The transcendent nature of Truth should have been realised earlier in the history of philosophy with developments in especially mathematical logic as demonstrating the impossibility of placing a conception of absolute truth within a logical system, in fact the concept of truth used within logic is a rather relative one treated as a property of statements rather than an absolute universal. Beyond the systems and theories of mathematics we must understand the universe of mathematics in its entirety as a perfected abstraction striving towards this Ideal of Truth.

Perhaps in this age more so than ever we are drawn to an Ideal of Beauty, however it is saddening that our society fails to see beyond the apparent forms of Beauty to see its hidden reality within the heart of all things. To gaze upon a beautiful face is a comfort of moments of satisfaction, but to be enveloped within the presence of a beautiful character is such a power of realisation that could not be truly contained within lifetimes. Beauty presents an aesthetic ideal of art, the artist strives to make his work a form of Beauty, but this deserves an entire discussion in its own right. It should also be understood that to each person the Ideals may not be equal in experience as they may be in being, the Beauty seen in knowledge left a deeper impression in me than the desire for Truth; it was once said by Plato in one of the greatest lines of philosophy or even human thought ever written: 'Beauty is a splendour of Truth', but for myself it would perhaps me more accurate to insist that Truth is a splendour of Beauty.

The final Ideal I will present is Love. Many traditions of spirituality found themselves upon the Ideal of Love, because Love is immediately seen as an inherently human substance as opposed to Being which is initially treated as an external field. We can experience Love towards the forms of the beloved, whether it be an outwardly directed force towards a material possession or another human, or an inward magnetism towards the Self or most eminently towards God, the True Beloved. Just as we explained that the object of awareness is no different from the subject of being aware, so to does the death of duality need to be applied to the Lover and Beloved, to Loving and Love. The extent of our Love, the degree of awakening of this limitless cosmic energy which can equally be said to be the preliminary field of existence, depends upon our level of realised awareness. Love is an ontological category in that it can meaningfully be applied to all things, for the very act of being is a vessel to reflect the Divine milieu of infinite Love.

We must question the metaphysical validity of what we would claim to be an ontological category. Hatred for example is not an Ideal; one could insist that they could 'hate' all things but this is really a misguided falsehood, it is not meaningful to say that a person hates themselves, for hate refers to a destructive belief that is impossible to satiate in the presence of the immortal spirit. Hatred is an ignorance that thrives in the darkness, when the eyes are closed you can profess your damned hatred as much as you want, but if you were to only peek at the pillars of beauty and awe that the world adorns, the light of creation would wash away this stain of impurity upon the perfected slate. Perhaps we could even say that hate is misguided love, for one hates that which he believes the world would be better without, and this calls to a deep love of the world which would be realised if one would only see that betterment is the gift of life and growth; it is the gentle touch of love that nurtures, not the harsh swing of hatred.

The spiritual Ideals of which I gave a short exposition into are undoubtedly engendered within my philosophy under a very personal character. To each person is their own universe of the Soul, are their own Ideals of striving, and their own gnosis of each state. The outward form, and even the inward state of the Ideals is illusory in independent being; Ideals yearn for the Soul and adjure for the Self to strive in their name, not to their name.

Awareness of Ideals

In the totality of life is found a reflection of ontological striving. The universe of imagination and the world of being conjured revolves around the conceived Ideals. We live most of our lives in a dormant spiritual state, asleep to true reality, but we experience certain moments of awareness in which we awaken from our latent state to glimpse at greater being. It is in these moments that the light of Ideals is able to penetrate the blindness of the ego, in which we awaken to a higher level of consciousness where we grasp the forms of the Ideals whether it be the awestruck wonder in beauty or the mesmerised absorption in truth. The experience of the Ideals in the lesser realm of the experiential self rests upon a metaphysical recollection of the higher state, the Ideals present a greater unity that the moment is in striving towards; a landscape could not be called beautiful without the associated metaphysical significance of the Ideal of Beauty as a higher singularity. The archetype of this striving to the greater is ubiquitous in our lives, it resonates so strongly with the Self and finds a clarity of self-expression in each person through the circumstances of their being for it is a reflection of the innate spiritual disposition towards wholeness. In seeing beyond the immediate, in dissolving the duality between striving and the striven, we realise an awareness of the greater, of the forms of the Ideal and the Ideal as a form of the Soul, and in profound moments of spiritual awakening we perceive Man's Spirit as a form of the Divine.

Ideals thus form the gateway into the Realm of Spirituality, they pave the path towards gnosis of the Self and Divine through the realisation of greater being. Awareness of Ideals is a realisation, it is a diminishing of the ego to uncover the reality that Ideals themselves exalt. The inner spiritual life is a presence of awareness; a mindful intention to realise awareness in our lives to fulfill our higher purpose. Ideals hold an ubiquitous presence within the milieu of this life, providing an abiding opportunity for the inner life to be cultivated.

My philosophy is one of universality, I do not wish to appeal to only the audience who align themselves with my manner of living or find similarity in our modes of consciousness, I seek an appeal to every human, a beckoning to each person to find the light within their own soul to awaken their true spirit. Despite the spiritual jargon this awakening need not take the form of a path of traditional spiritual discovery and enlightenment, the Spiritual Realm is the stairway to ones true being through the manner of their own living and presence. The Ideals order themselves in a presence completely unique to each Soul, they are the guardians of nurture of the lesser self tasked with its spiritual growth. The humble farmer is equally qualified to self-realisation through his livelihood and purpose, as is the learned scholar and sage devoting his time to intellectual and spiritual pursuits. As each person is equal in selfhood, each must strive upon their own path chosen to attain the perfected state of Being that they seek, it is the striving which is the path and it is the path that we strive towards, in this primordial struggle is found the purpose of human existence. The apogee of the path, the apotheosis of self epiphany, is the highest and dearest fruit of the garden of Ideals, but to bear the fruit requires a sincere and Willful intention towards a presence to cultivate the light of the garden.

Levels of Awareness

We are aware of everything.

If all is awareness, and all is, then we are aware of all. This absolute awareness is in truth hidden; there is a oneness of being, a totality of the self, which is the essence and heart of awareness and the permeating fabric of existence. It is in any form of awareness that this absolute totality resides, for as awareness of awareness is no different from awareness, so too is its form not different from its singularity. The duality between the object of awareness and the subject of being aware is illusory, the very fact that we are aware is the lifeblood of existence. To illustrate this more clearly we can examine the ontological hierarchy of awareness; to perceive any physical instance of reality ontologically relies upon the singularity of the material cosmos contained within an ocean of abstraction, the ocean a drop within the cosmic imagination. Perception comes to fruition by virtue of the higher sphere of conception, the greater is prior to the lesser, the whole supersedes the part. And thus Oneness is the truth from which life germinates. My philosophy professes the oneness of being in every verse of knowledge and reasoning, every song of beauty and wonder; in any instance of awareness is some totality contained, through the path of ontological reasoning we can arrive at the totality of totalities and thus it is that the absolute totality hides within our gaze, though we have yet to realise it.

Why we do not experience awareness of everything. 

To speak of a realisation of higher awareness is not to say that we rise from our animal spirit to become something more, not to say that we transcend our material form to attain a higher capacity of being and fill the vessel of the Soul with cosmic awareness. My speak of realising higher spheres of awareness may be misleading in the sense that we may be misguided to believe that greater awareness is attained. We are the Soul, we are absolute awareness; in my introduction to the ego I explained that we encounter a restriction of our sphere of awareness, an imprisonment within a lesser self. In this life we have forgotten our true nature, the path is to remember our natural state. The realisation is this remembrance, that we are all that we seek, the drop that contains the ocean. This 'active awareness' that we experience can be called consciousness, our degree of consciousness is directly related to what we call knowledge. As our sphere of consciousness increases greater awareness is realised and the ego diminishes, we gain knowledge of the higher realities. Consciousness is awareness through the lens of the ego, the more strongly we identify ourselves with the ego, the smaller the lens. Again, I should reiterate that consciousness is a construct to ease the understanding of revealing and realising the innate cosmic awareness of the soul, picture not our sphere of consciousness or awareness as increasing, but picture a darkness known as the ego shrinking to uncover the light of being.

Levels of Awareness

The Microcosm

We can easily become aware of physical reality, and hence knowledge of this level of existence is readily attainable. Recall that the Will is defined as the being of singularity unto itself, it is an elucidation of the ontological status of a totality. A totality necessitates its respective parts, in this we could say that a totality has a will towards the part, the singularity has a will towards its forms. The Will of a singularity unto itself and towards its forms is essentially the same thing. The Will gives fruition to a dual notion of striving, we could say that the forms strive towards their singularity. The notions of will and striving result from the ontological relationships of the singularity-form archetypes, they could be considered archetypes in themselves and can hence be seen throughout creation. Just as the ego blinds us to absolute awareness, it also prevents us from seeing the Human Will as it truly is. The lowest level of the Will is of the Microcosm, if we consider the lesser Self then the Will takes the form of what we conventionally call free will, it allows us to consciously become aware of something, and in this lies the totality of the lesser Self. When the human being as a material identity becomes aware of the physical realm, whether it be in external sensory perception or the internal reactive experiential thoughts that we have no control over, born is the singularity of the physical realm and thus an 'I' to be aware, a totality of the Microcosm is realised. When we consciously choose to commit to a particular action, the entirety of our being in the Microcosm is aligned to a particular cause through action, this 'entirety of being' again gives birth to an 'I' to do the action, so again the totality of the Microcosm is realised.

As the higher states of awareness are awakened, our new found knowledge is reflected in the lower levels of being and perhaps most expressively within the Microcosm. Ontological Logic explains this reflective capacity in its very nature, the higher levels of understanding, the pure understanding - that which lies beyond the intelligible form, is contained within the higher spheres of awareness but finds engendered manifestation within the lower spheres through the concepts of logic. As an example, gnosis of the realm of abstraction, the birthplace of mathematics, is reflected in the written order of logic and reasoning in the Microcosm. We use a certain form of the singularity of logic, in another world of being the system of logic would find a different flavour of appearance but all are united under the banner of their ontological foundation of what logic actually is. Language is the most pronounce example of the reflection of higher knowledge, the pure concepts of understanding are expressed in the words and forms derived from human experience, but our capacity of transcendent awareness allows the form of language to be meaningful. An attempt to speak of that of which we have no awareness leads to unmeaningful gibberish, what we call falsehood. To even begin to interpret the language of non-existent foundation is to fall into a realm of inconsistency and nonsense, the interpretation is null in the very fact that the words of language held no meaning other than their outward form.

The Macrocosm

Through the eyes of the Microcosm we perceive a greater reality, the Macrocosm, which is beyond the reach of our free will. To be aware of the Macrocosm is to be aware of this whole of which the Microcosm is a part , it is beyond awareness of some form of physical reality and so it is trivially beyond awareness of the Microcosm. Awareness of the macrocosm could be called gnosis of the universe. I use the word 'gnosis' here over knowledge for its spiritual and mystical connotation, for in this realised state of awareness we awaken to a Will beyond the Microcosm's to see the Universe as no different from our self, and as the Self has Will unto itself so it is that we willed the Universe. When the Microcosm is transcended and understood as a part of its greater whole, we no longer concern ourselves with that which the Microcosm has no control over, for the true self willed the Macrocosm as an environment for the Microcosm to find its totality, to know itself; this is a reflection of the Soul's Will unto itself to eternally realise its own absolute unity. The first stage of spirituality is to move beyond the lesser self to become 'one with the universe' as it is said, but beyond this lie further stages of awakening to behold. To say that our knowledge and sphere of realised awareness increases as the ego diminishes is to say that we are awakened unto a greater being of the Self. The Self moves beyond its limited form of the Microcosm to a more expansive state in the Macrocosm, but this too is limited - it is one Universe among many forged in the crucible of Cosmic Imagination. For an ego to persist beyond annihilation of the physical self would seem an alien notion to many, but I adopt a metaphysical view of the ego for the purpose of simplicity, clearly there is still a limited sphere of awareness and so I extend the ego to match the darkened cloud of blindness.

I must make a very clear point here to not examine the Macrocosmic Will through the eyes of the Microcosm, their relationship is of singularity and form, the difference as vast as the infinite and finite. To say that one Will's emotional turmoil or physical hardship as a opportunity and environment for growth can make sense if, for example one survives a car crash or goes through a difficult divorce; if these situations are approached correctly then they will ultimately make us stronger. But to say that a girl would 'Will' herself to be brutally raped or that a human would 'Will' a lifetime of torture would seem insulting to these victims of tragedy at the very least. All I can say is that from a spiritual perspective, all the suffering of this world paves way to a beautiful state of being in death, that under the Divine Law all is fair and all is good; a lifetime of misery is annihilated in the first moment of Divine Love. The physical ego sees naught beyond its own desire for pleasure and hatred of suffering, even if pleasure would be evil and the suffering good for us, but the Soul in perfected understanding of selfhood sees clearly. Moving not beyond the gaze of this ego one would question the existence of the 'Will' of other humans; are we to say that we Will the actions of others disregarding their independent agency or engaging in some solipsistic dialect? All the free wills of this world are forms of the universal Will, we are all one. By this I do not mean that there is one Soul, as there is One God there are many Souls, and so it is that the Souls placed within this world collectively willed their relationship to one another, this speaks of an innate spiritual connection between the Souls through God.

Gnosis beyond the Microcosm will find reflection in the lower order as we explained before, but this is not to say that the true knowledge is tainted or lost through the lens of the ego, one must understand that in transcending the self of the Microcosm one must then lose the veils of language and reasoning that once guided us, for they are a limitation of a knowledge which lies beyond the scope of these faculties. I use the word gnosis and mention its spiritual connotations especially, for in my experience I have found the spiritual life as the vessel for this new higher knowledge. In meditation and prayer where in certain moments one may remove the veils of the ego to receive disclosure of the true self, is found an awakened oneness beyond human experience. To attempt to even speak of it must take place under these limited terms, for example we could say that we can 'see' an essential arcanum interpenetrating the material fabric or that we can 'hear' a cosmic vibration of manifold existence, all these are expressions of what we call oneness. My philosophy does not actually really provide any knowledge into these mysteries of existence, I simply saw a unified light of oneness and drew it out into a theory of ontology, and through this I found a pillar for the wisdom blessed upon me to adorn. I attempt to offer a path towards the path of self-realisation, all I do is beckon the reader to strive, not merely in the world but within themselves.

Absolute Awareness

'All will perish, but the face of God' (Qur'an)

When on perceives this universe among many, each world of being as a drop within an ocean, and the ocean as a mere star in this universe of the cosmic imagination, realised is the totality of being, the Soul.  In the deepest mesmorisation of the innermost sanctum of our contemplations and meditations we may completely break away from the grounding of the ego, to see things as they really are. In an ineffable singularity of awareness, when the concentric orbs of creation merge in an infinite light enveloped in its own presence, orbiting and simultaneously subsisting in a central point of pure Spirit, we may experience what could only be described as enlightenment: a condition so powerful that all words would bow in shame at the injustice they commit in its glorification. I do not know if it is even possible to achieve such a state within this life.

Absolute Awareness is the centre point and origin of the Will, the Soul cannot be without its life spirit birthing a cosmic imagination, this is the true nature of the Will - not to conceive of form, but to conceive of itself through form. In this presence of absolute selfhood, gnosis of the Soul, we realise a conception of the self which opens a door of perception towards God. Gnosis of the Soul is then no different from gnosis of God, as is expressed in the saying 'He who knows himself knows his Lord' (Hadith).

Just as the sun shines for the eye to see, God illumines for the I to be. 

The Divine Will is the Absolute Unity unto itself; 'I was a Treasure unknown then I desired to be known so I created a creation to which I made Myself known; then they knew Me' (Hadith).

All creation perceived takes form from a mold of awareness, the flame of life sparked by a Divine decree. What is the purpose of awareness? To be aware. We have an inborn tendency, a natural disposition towards knowing, knowing ourselves. All awareness is a reflection of the mirror of the Soul, and if we are to use this analogy then God is the light of the mirror that gives life to the image. The purpose of the mirror is for the light to know itself, our Will to know ourselves is a reflection of the Divine Will to know itself through our being, this is perhaps the closest we can get to understanding the nature of the Singularity of Awareness. Philosophy is born from spirituality, and the highest realm of philosophy concerns itself with an attempt to speak of the unspeakable, to make the hidden esoteric shine in some blossomed light whose manner we may study to provide a glimpse into the higher realities, delving into the bosom of the Soul to uncover the secrets of the Heart.  We come back to this primordial metaphysical parable of creation itself recurrently, for it is the Sun which places all perceptions of this world of philosophy into a context of conceived truth.

In perceiving of God we find awareness as a reflection of his Being, and the Will as a form of the Divine Will. As in the Macrocosm where one realises that he is no different from the Universe, that just as their is free will of the immediate self so too is their the will towards the world of being in which we are contained, that the circumstances of our life were placed like a babe within a cot, for the nurturing and love required for growth and discovery, we realise that all this was the expression of the Divine Will. We are the Song of God. We are his knowing. Our Souls are the thoughts in his Mind. All is the Will of God, and we are the Will that fulfills that command.

Ontological Categories

The idea of a category occurred to me recently, but its construction is a very simple one that can take us back to the beginning of my philosophy requiring only the foundations of the metaphysics of awareness and basic work on ontology. However, in the context of my philosophy in its present state the idea of a category will be illuminated to a higher level of understanding where the reader is able to clearly see its position within the metaphysical cosmos of the Soul that we perceive. I use the term 'Ontological Categories' in the title because as we shall see the construct of a category provides an easy pathway into Ontology, and shall also help us elucidate upon the concept of Ideals later.

My work on Categories is what mathematicians call naive in that it is not a formal or rigorous theory in itself but provides a platform for such a system to be constructed upon, the prominent example being Naive Set Theory in Mathematics. My philosophy has explained this necessity for a 'naive' understanding before a formal one as the pure intuition occupying a higher level of metaphysical existence than the formal logicalal theory. Of course we need not worry about such matters within my philosophy for it encompasses and is founded upon Ontology, Ontology is the blood coursing through the veins of dialect and reason and permeating the fabric of the word as a reflection of higher being.

The notion of a category begins with a simple observation, in philosophizing about objects of our perception we add an additional 'structure' to the object. As a simple example we may say that an object is blue. In my work on Ontological Logic I explained how properties can be logically explained by understanding the object to be form of multiple singularities, it is a form of its abstract structure and a from of the singularity of Blueness. However as I explained in the introduction, the notion of a Category does not require an understanding of Ontological Logic or any significant further theory beyond the Singularity-Form archetypes, as such we can naively construct a category of blueness. Now, while a category may be derived from experience it is not a fixed singularity, but a fluid structure which can be applied to any existent entity. Any object of perception may be called blue, whether it actually is remains a different issue and is not the primary concern here, in the capacity to call anything blue we construct an underlying field of blueness of which everything can partake in; everything could be blue, and in possibility lies actuality for all is awareness. This discussion seems nonsensical if we hold onto an understanding of blue as a colour, a property of physical objects, indeed we have assumed blueness to be some abstract framework, in applying blueness to a level of existence we place the category of blueness in a higher ontological state than the applied substance, and applying blueness to everything we place the category as the higher form of Ontological Being, essentially the Soul. This is a complete distortion of what we really mean by blueness, and if we are truthful to conventional understanding the category can only be applied to objects of a lower level of existence. The distinction with a singularity of Blueness is that the category does not contain all things that actually are blue like the Singularity, but contains all things which possibly could be blue.

Now the notion of the Ontological Category comes to direct fruition. What objects could be blue? All physical objects. Thus the category of blueness is the same as the singularity of all material forms. The category is a construction that provides us with the highest Ontological structure of all that it can be applied to, albeit with a different name. So why is the concept necessary at all? Since the onset of my philosophy we have taken words such as 'being' or 'existence' for granted, but now we have a direct pathway for their construction, we simply consider the category that can be applied to everything.

We can now place this discussion within a more rigorous metaphysical framework. If all is awareness, the objects of our perception can be reduced to this foundational stratum and the ability to apply a category to the objects must then be regarded as awareness of awareness. We have once again found ourselves at the footstool of the throne of Ontology, this archetypal argument resounds again and again within the universe of Knowledge. Awareness of awareness is no different from awareness, and so the category is no different from the object of perception. The category produces an underlying field upon which its contents are placed, now metaphysics absorbs the contents into the very essence of the field proving that the two are no different. Existence and Being are not mere 'properties' or 'structures' applied to all substances, but all substance exist and be. If they are to be treated as structures then the Singularity archetype is the only acceptable way, for it contains the essence of Ontology; more than placing the stars as adornments within the sky, the stars are exalted as the very life of the universe and not its jewelry.

The Methodology of Discerning the Unknowable

This article is the product of weeks of contemplation and meditation, and presents my current understanding into the unification of the Knowable in the Unknowable. It is the nature of human affair to concern itself with the outwardly manifest and ignore the inner light. I have always held in my mind the light of my philosophy to be the abstract unification of the human spirit manifested in the word spoken, to ontologically contain the capacity of reflection so one may gaze upon the shadow and raise their head to encompass the expansion of the real. The Unknowable Realm is concerned with the spiritual sensation that transcends the bounds of logic and knowing, the intuition and insight which is beyond thinking. It was this very feeling in the heart, nourished by my yearning for the absolute that could not quiet its belief that something in the discussion was fundamentally wrong. I had felt it for some time, but I was unsure as to how the final unification should take place; we must remember that in totality a greater order of being must be reached, an elevation of the sphere of consciousness into a universe of greater understanding. Did my discourse fit this criterion? The whole essence of my indulgence into the Unknowable is to encourage the reader to not ignore that which cannot be put into words, for you must consider that it may be transcendent to that which can be known. It can be said that love is a fool's game, but a greater fool is he who tries to learn the rules.

The word that can be spoken is not the word.

The light which can be seen is not the light.

The truth that can be known is not the truth.

The soul exemplified, is not the exemplified soul. 

My heart expressed its dissatisfaction with my work, and in reward I set it to work to fix it. The armchair philosopher does not take seat at appointed times, but when I glimpse a revelation unseen I grasp at the apertures to conceive the ideal for the waking eye to see. In this article I want to outline my evolution of understanding into the Unknowable Realm, from the troubles with my previous discussion to its resolution in the final conception. I see no benefit in simply producing a terse article with logical deductions the result of undisclosed meditations; I believe the reader should be offered a sufficient explanation if I am to guide them to a new field of understanding from that previously offered. 

The underlying problem with my first conception of the Unknowable Realm was that I made my philosophy more complicated, by introducing various 'spiritual sensations' which I called states of becoming an alien partition was introduced far into my philosophy. To treat thought as a manifest form of the Knowable Realm and to view the Knowable as a form of the Unknowable is to posit the existence of infinitely many structures with their own analogue of 'thought'. This is of course a problematic proposition, which I sought to rectify by conjecturing an ontological system analogous to ontological logic for each form of the Unknowable. This deepened the rift of dissatisfaction and discontent with the direction my work was taking me, I felt that my work was seriously mistaken and diverting from the true course of my vision, and this in itself was a great blessing for it provoked the need for a complete revision of this stage of my philosophy.

There is no structure analogous to the Knowable Realm, the entire infrastructure of constructing a metaphysical tree of being with realms being the form of its superlative ideal does not work, in that it necessarily asserts the existence of infinitely many realms which we had not previously conceived or even considered. Thought is a pure manifestation of awareness, thought contains emotion but emotion does not contain thought, it is impossible to consider another realm anything like the Knowable Realm that has the power to contain the universes below and is purified and clear enough to reflect the light of the transcendent realities above it. The focus and heart of my philosophy has been unification, and in this light I shall reforge the Unknowable Realm through the mould of awareness. Emotion has indubitably been a difficult area of reconciliation in my philosophy, for we have been working in the domain of thought from the beginnings of first philosophy to its heavenly apex in the Divine culmination. Ontological Logic crowned thought as a direct reflection of its pure being in Truth, emotion however is not thought, it it felt. What is required is to unify the phenomena of thought and feeling through their common fabric, awareness; both are different dimensions of the same capacity of manifestation in the Cosmic Imagination. 

Emotion can now be reconsidered in its physical and mental conditions, as before the physical dimension can be easily integrated into biological function exempting my philosophy from a metaphysical examination of it, sometimes it may be a reflection of a higher metaphysical condition but more often than not physical emotion is another spectacle of the ego responding to its needs and desires. As explained in my previous article, for a meaningful metaphysical discussion we must require the states of emotion to be good, for then we can attempt to ascertain their higher order in an attempt to conceive the singularity of their being. From experience we know that emotion influences thought, in this we can reduce emotion to thought itself by introducing a concept of frames of cognition. What this is really is is an examination into the nature of feeling, when stripped away of the physical foundation of emotion we are left with nothing but thought; feeling then must be reframed as a locus of thought. The higher emotion that we are concerned with, what verges on a spiritual sensation if it is not already a thorough and vivid reflection of it, is really a particular pattern of thinking, a striving towards common archetypes of conception which we shall reintroduce as Ideals. This effectively removes the category of emotion from my philosophy, by analysing its essence and converging its being into a realm of metaphysical cosmology. This has liberated us into a more powerful transcendental dialogue, now completely free from worldly experience which has been systemised as a lower state of ontological reflection in the Soul's Universe.

We can now turn our attention back to the initial focus of the Unknowable Realm, Ideals. The first Ideal introduced occurred naturally as the singularity of the Knowable, Truth. All knowledge is a form of Truth, all thought refined and pure strives towards its whole and so it follows that all knowledge strives to Truth. This is a consequence of our discussion on the Will, but we can immediately see that striving towards Ideals is a reflection of the Will seeking itself which lays the grounds of ontology and being in itself. The Ideals are pure beacons of ontology, archetypes of the Absolute that humanity has sought in all its pursuits whether people were aware or not. The naming of ideals, our perceived variants of their structure and loci of existence are all given to us a posteriori. Ontological Logic has taught us to remove ourselves from the perceived and changing, and through the grounds of ontology to view the manifest as reflections of its higher metaphysical reality. Ideals are the objects of striving, and Ideals themselves are forms of the immediate Absolute Unity, the Self.

In the lower levels of being we were easily accustomed to seeing each form as its singularity, dissolving the part in the whole. As an example take the nearest object you see, and question its essence. You should immediately recognise its singularity, not even sparing the most meagre thought to its immediate form. The importance of this awareness of unity does not diminish through abstraction, but it becomes more important than ever when gazing into the precipice of light and darkness at the visibles' eclipse. Here we must strive to see the unity of Ideals, to see the Oneness of their inner essence through the variation of their outer forms, to see each intention, thought and action of the human as incarnate of the Will towards the Ideals, and in this to see the Unity of Being in the Will to the Absolute.

We see ourselves in our ideals, and undoubtedly our life experience shapes our perception of Goodness, Beauty, Love, Truth, and all the splendours of God's glory innate, but we have a great gift in seeing beyond the immediate circumstances of life to question our higher nature abstract, and the treasure shines refulgent when the Ideals are seen as One, and the One is seen in all. In the totality of life is found an opportunity to strive towards the unity of Selfhood, and in this striving is found the Oneness, and in Oneness of the Self is a revelation found, a sign of God, His disclosure Infinite.

I hope that this article has resolves some previous difficulties and misunderstandings presented in a convoluted abstraction of the Knowable to the Unknown. I have sought what is really a measure of purification, to wipe the slates clean so I may rebuild in purer light. This purpose of this article is not to present the new conception of the Unknowable, but it is to shift our focus on the true essence of what I initially envisioned the Unknowable to be, a realm of Idealism. In the next article I hope to paint a more concrete  and detailed picture of my image of this primordial abode in the deepest sanctum of the imagination, and to find the light in simplicity and union.

Emotion (Draft Work - Outdated)

This is a very old and outdated article, but I am publishing it as an insight into my process of discovery and growth of my philosophy.

Our experience of the world is shaped and more so engendered by our rational faculties. Our experience is known to us a posteriori, and diametrically we say that the rational faculties are known a priori. We must understand however, that the notion of 'a priori' knowledge as being the seed of 'a posteriori' knowledge is fundamentally and inextricably linked to the world as perceived and experienced itself. The soul is beyond 'knowledge', beyond the rational thinking faculties.

We presented a concept of 'cognition' in an earlier article concerning the nature of the self. Cognition is the result of the active and continuous exercising of the thinking faculties, whose very existence is drawn by volition of the human Will. Alongside a capacity of thought humans equally, and perhaps more strongly, experience emotion. Emotion is completely unlike thought, emotions are felt. It is here that we can address a basic point of the 'levels of feeling'; there is the physical level caused by a biological response of the body, which can be said to be a reflection of a greater pure emotion itself. In other words the physical feeling of emotion is a form of its abstracted singularity. There is also a mental state of emotion, in which the whole mind is aligned with this focused state.

It is true that the physical feeling of emotion is not aligned perfectly with its mental state, individuals may experience mood swings due to hormonal imbalances and other conditions. This is not to say that the emotion is misaligned, for example that we are sad when we should be happy, but it is to say that this apparent state of 'sadness' is illusory and not real 'sadness' at all. Note carefully that in this situation I am talking about a condition in which the physical experience of emotion does not match its mental state, i.e. the individual here would be happy in his mind but would experience physical symptoms of sadness. Addressing this distinction early on allows for a meaningful discussion on the actual abstract nature of emotion, than transcends the limitations of the body and of the physical reality.

We have not thus far in my philosophy addressed a full hierarchy of the self, it should not be assumed that the rational faculties are of the highest order of existence besides the soul. The rational faculties represent the apex and totality of rational thought, the singularity of known ontology. If we may recall my previous articles, I have time and time again noted the incapacity for thought to ascertain fundamental truth, for truth is an act of becoming - a totality, and thought is a single wave upon the ocean of the mind. This act of becoming is for the waters themselves to hold the truth in their essence, the mind is as such a manifestation of this truth.

To generalise this argument we can speak of an unknowable realm above the faculties of reason. This is not to say it cannot be spoken of, but that our knowledge of the realm is a reflection of its true being into the intelligible realm. Due to the nature of ontological logic we can formulate concepts pertaining to the understanding of the unknowable realm, just as we formulate concepts related to the knowable realm. The distinction, is that application of reason illuminates the concepts in the realm of knowledge, but we need a different faculty of understanding to illumine the unknowable realm. This is where the true beauty of Ontological Logic is found, in concepts being rested upon a pure ontology and being, it becomes possible to formulate concepts pertaining to that which lies outside of the knowable bounds, that which is concerned with an absolute totality beyond the measure of words. This is precisely where the unknowable realm comes into the picture, in containing a faculty of feeling beyond the known.

This faculty is the act of becoming. The unknowable realm is the totality and singularity of the known; the singularities of the unknowable realm are states of existence. This links back to the idea that the universe of experience is a projection of the self, all elements of existence stem from the tree of being, the Will, the Soul. Our awareness of the world leads to reason, an understanding of the singularities of ideals.

First Thoughts on the Unknowable

A Metaphysical Cosmology of the Realms of Being

Consider the hierarchy presented below, within are titled levels of existence, with the introduction of the 'Unknowable Realm' - the purpose of this article. Below the titles are a metaphysical stations of existence, the metaphysical stations encompass categories which may be applied to any state higher than themselves, an elementary consequence of reflection. However it is thus necessary to treat the Knowable Realm as encompassing all the levels of existence below it, so that the hierarchy presented is complete. From a downward perspective we of course see ontological reflection of, for example, 'Isness' as pervading the very fabric of existence. This ontological reflection however is presented itself in 'Becoming' as a form of 'Isness' and 'Being' as a form of 'Becoming'. The upward reflection is of philosophical importance in its essence being completely contained within the higher totalities thereby allowing us to prescribe the category to all stages of the hierarchy, and more importantly to provide a concrete platform for meaningful discussion, for example to identify 'Being' as a fundamental a priori notion of the soul. Underneath the metaphysical station I have elaborated as to the nature of its locus of manifestation, for example 'thinking' is the manifestation of the awareness of 'Being'.

Soul 

Isness

Produces The Field of Cosmic Imagination 

↓

The Unknowable Realm

Becoming

Feeling

↓

The Knowable Realm

Being 

Thinking

Discourse into the Metaphysical Stations of Existence

The 'Isness' of the Soul is the most mystical and necessarily fundamental. The Soul simply 'Is', this statement is the ultimate reduction of our awareness of reality, which through the course of my philosophy we have shown is no different from awareness of the self and the absolute conceived totality of the self. The Soul as we have said, is the metaphysical first and the epistemological last structure of existence. To discuss the soul is error, to doubt it is a paradox. Again, my article 'The Metaphysics of Awareness' explains this idea in more detail, that any 'doubt' must occur within the infinite kingdom of the aware Soul, and so even doubting is in itself a manifestation of the 'Isness' of the Soul. The Soul as the direct reflection of God provides the greatest insight into his Being, that more so than Being and more so than a perpetual self-Becoming there lies a pure 'Isness'. To Isness there is no prior, there is no greater and no whole, Isness is, just as God is, and the Soul with him .

Beyond 'Being' is 'Becoming', for things that are said to 'Be' can 'Be' only in their ontological state as resting upon their singularity, upon the higher plenum. It is in this consequential notion of 'Being' that I use the term 'Becoming' to refer to the metaphysical state of the Unknowable Realm, first we 'Become' and then we may 'Be'. As thought is awareness inside the Knowable Realm, truth is the awareness of the Knowable Realm as a totality. The Knowable Realm in its vast ocean of Being gravitating and perfecting in orbit the ideals of knowledge drawn to the sun of wisdom, a light of truth, cannot be conceived in a mere spectacle of awareness in an instance of 'Being', it requires a movement of spiritual sensuality, a flooding of consciousness woven into a state of being, a  'Becoming' of the Soul.

The 'Being' of the Knowable Realm is a category of fundamental unity, conceived within the boundaries of its existence. All objects of awareness are said to have being, this fundamental category has been conceived within the bounds of Ontological Logic and consequently abstracted in a transcendental fashion, so to elevate its status from a conceived logical category to now a metaphysical perceived category which can be applied to each state and level of existence, and prescribed to Divinity itself. From the Knowable Realm as enveloping and absorbing into its essence that below it, it henceforth follows that Being is the category applicable to all existence, of every state and station. This is not a new concept, nor am I purporting this to be a proof or any sort of elucidation into previous discussion on 'Being', this is simply a reframing of previous discussion within the context of this article. 

The First Illumination of the Unknowable Realm

The knowable is the lens of philosophy, and has given rise to the most powerful and persisting illusion of human understanding: that all must be an image of the knowable. This is to presuppose the knowable as the highest boundary of existence, we have defined the Soul to be the highest totality of the self and have shown there to be an ideal of Truth transcendent of the knowable categories hereby thoroughly shattering this illusion. This first transcendence is how we construct a heaven of the 'Unknowable Realm' above the Knowable, and imagine it as a blanket of stars encompassing the world seen. Truth is an ideal, understanding is its respective state of being. The disjunction between ideals and states of being is arbitrary and is provided only for the purpose of clarification, just as we introduced Cosmic Imagination as an alternative statement of the Soul.

Philosophy is wisdom, and wisdom is the incarnate of truth manifested in dimensions of knowledge; it is the alignment of knowledge with the higher ideal. I have used the term spiritual sensuality to describe the nature of the Unknowable Realm. The material realm is concerned with physical sensuality, the Knowable with the sensuality of thought, and the Unknowable it can be said with feeling. I use the word 'feeling' here to encompass a variety of meanings, indeed the ideals of the Unknowable overflow into the expansion of Being, to flood the mind with thought and the body with emotion, but the waters of passion are effused from the springs of the soul itself, not subject to a mere tasting but requiring a full indulgence and intoxication of the spirit in becoming.

The ideals of becoming find their purest expression in spiritual states, reflected in the capacity of emotion though we must be careful to not conflate the two concepts - experiential emotion is devious in its state, it may not necessarily correspond to ones higher state due to the misrepresentation of the perceptive categories of emotion applied to the physical presence. Just as the Knowable Realm may be understood in infinitely many ways, of different names, relations, and categories, so to is the Unknowable Realm infinitely manifest in dimensions of perception. The particular ideals may vary from systems of philosophy and traditions of spirituality and religion, but some arbitrary examples chosen for the purpose of this discussion could be 'longing' or 'despair'.

The state of being refers to the expression produced from awareness of the ideal, it is the becoming that we speak of. I have given an example of 'despair', I will here make a point to address the notion that spiritual states must be good, for goodness pertains to the elevation of the state of being and thus in this sense despair is the spiritual state motivating one to closeness with the Divine presence. Despair in the context of absolute separation and loneliness, a helplessness and emptiness of purpose leading to the existential angst so to speak and overwhelming one with the pangs of evil is not an ideal of the Unknowable Realm, in fact it is not a reality or existence of any cosmological hierarchy for it is precisely the ignorance, and abasement of the true self that leads to despair. In general evil is the degradation of ones state of being, it is the separation from God. How could the lesser be manifest as the higher? There is no singularity of evil, for evil in itself is the separation from singularity, the absence of totality leading to the darkness of the void, a carnal pride induced to the self-proclaimed divinity, but understand, one is but God of his sorrow.   

To each ideal of the Unknowable there is an entire realm produced. As truth manifests in understanding, understanding manifests in thought; each thought is an instance of the physical presence which draws a higher ontological status through its merging with the essence of the unknowable, a concept is ordained meaning through truth. We find an analogous structure through the ideals of the unknowable such as 'longing', it is an act of becoming which finds expression in the states of longing we may feel in our lives. To attempt to provide an exegesis into longing through the Knowable Realm and namely through Ontological Logic is foolhardy. Yes, it is possible to formulate meaningful metaphysical statements, but of what use are these? One does not satisfy his thirst by glancing at a glass of water, for sight and taste are separate emotions entirely and in this it is meaningless to try to compare one with the other. Similarly, if one seeks to understand the ideal of longing then it is best to mindfully examine its manifest emotion, and conceive the ideal in itself. Truth finds expression in understanding, longing it can be said in separation, if we may temporarily assume that to be its ideal, the name does not matter as explained.

This does lead to a more profound point, that just as the Knowable Realm leads to a system of Ontological Logic which by virtue of ontology finds an apprehension of every metaphysical plane and station, so to does every other Realm of the forms of the Unknowable formulate their respective Ontological system allowing one insight into every sphere of creation through its lenses. In longing one may find the universe contained, and in its fervour discover the splendour of God disclosed. We have expressed the entire field of my philosophy through the Knowable since this is the clearest and the only practical method of communication. One must not idolise the Knowable as the purest path to God, for as we have seen the Knowable too rests upon the Unknowable through inexorable ontology, finds meaning only in that which lies beyond meaning, and is limited in its apparent nondelimitation. Treat every moment of life, every instance of being, and every act of becoming as a path in itself towards Divinity, as a guidance of the Soul towards itself so one may absorb themselves in the Isness of communion.

Truth

We know that Ontological Logic describes the Faculties of Reason and Logic, what can henceforth be called the Intelligible Realm or the Realm of Knowledge. Ontological Logic is rested upon Ontological Circles, which allow for any statement to acquire ontological value, this is to say that any statement of concepts (words) pertains to the actual existent entities themselves. But if logic is to be treated as the life blood of the Intelligible Realm, then Ontological Logic provides a platform to merely explore the waters of the ocean, but its totality as a singularity has not been addressed. I have also spoken of Ontological Logic as formulating logical concepts through pure nameless intuition and understanding but not precisely elucidated into what this pure understanding is. In this article I aim to unify my discussion on the Intelligible Realm through the introduction of truth into my philosophy.

First and foremost we should address the issue of truth relative to the context of a logical system, the system of which would be a form of Ontological Logic as we shall see. We can say a statement is true if it agrees with the pure understanding of the mind through the singularity structure, but since concepts themselves must necessarily be about the singularity structure itself, it follows that a statement is true if it is meaningful. To say that 'a singularity is the totality of form' is true, but the truth does not lie in the statement itself but in the pure ontological category of being, that there is the part and the whole, and our definitions of a 'singularity' and 'form' coincide with this. To say that 'a form is the totality of singularity' is false by our current definition of singularity and form, this statement of concepts is not meaningful with these definitions because it doesn't actually describe anything at all. There is no part which is the totality of its whole, I use italics here to denote the 'nameless structure' and not the concept. Of course in switching our definitions of 'singularity' and 'form' the statement becomes meaningful. Truth in Ontological Logic is thus not a category of the system itself, it cannot be formulated in words. We see this in mathematical logic where truth is treated as an inductive property defined within a logical system,  but a universal absolute formulation of truth simply does not exist. Truth is established in comparing the written form of logic to its pure understanding.  

This is the formulation of truth in Ontological Logic, I shall now address the idea of truth in a Logical System. Ontological Logic is the foundation of all logic in pure nameless understanding, but traditional and mathematical systems of logic are concerned with named statements themselves as displayed below:

A Singularity

↕  Ontological Logic relates

Concept: Of the Singularity

↕ Systems of Logic relates

Concept: Statement of Concepts concerning the Singularity

Of course this hierarchy can be formulated in Ontological Logic itself, and it is clear that the relation between the concepts is a reflection of the relation between the singularity and its respective concept. Since this applies for every statement and formulation of each logic it necessarily follows that a system of logic is a reflection of Ontological Logic. This is the justification behind calling Ontological Logic the singularity of all logical systems. Truth in itself is also reflected into the logical system, a statement of concepts in the system is true if it agrees with the axioms, rules and definitions of the system itself, i.e. the logical formulation of the abstract singularity in concepts, and by the hierarchy this 'logical truth' is true if it agrees with its 'ontological truth'. Note carefully that by truth here I am referring to a universal definition rather than the mathematical one, in terms of mathematics this definition would coincide more with provability, a general statement in the system is true if it can be proven from it.

Mathematical logic from an ontological perspective is awkward, but by its own acknowledgement the common systems of logic are not meant for existential categorisation but rather to provide a constructed platform to ensure consistency. Mathematical logic necessitates the use of naive set theory in its construction, it is this pure naive mathematics which must be taken to be the logical system in the above example. In an actual logical system such as the propositional or predicate calculus the entities of existence are contained within a domain and hence trivialised. It is not these elements of existence that are of concern to the logical system, but it is the rules of their manipulation that mathematical logic studies, for it is here that the notion of consistency and provability arise. Now after addressing this problem we must add an addendum to the argument:

Concept: Statement of Concepts

↕ Interpretation

Concept: Model 

Now this fits the notion of truth of mathematical logic, the statement of concepts is inductively defined to be 'true' mathematically if its interpretation within the model or structure fits what 'it ought to look like'. The hierarchy detailed above thus provides a sense of reflection of truth from the logical statement to the model. I hesitate to amalgamate the two hierarchies together due to complications that emerge by the formulation of mathematical logic which I detailed in the above paragraph. This is not to say that my notion of truth breaks down, but rather it could be said that mathematical logic is not really what we want a logic to look like, with its focus on relation rather than elements. This is perfectly acceptable of course in treating the relations themselves as the singularities, but then I would be interpreting mathematical logic in a way it is not intended to be, as a mathematician I would not be comfortable with this situation. Mathematical logic in some sense provides a closed system of study, but from the meta-view it is clear that the closed system must rest on some prior ontological condition, and this placement into my view of the hierarchy of being allows for us to analyse the situation of mathematical logic. For fear of writing excessively (if I have not already done so) and due to the vast sophistications and subtleties of the interaction of mathematics with philosophy I will end the discourse on this interaction here.

For my last perspective on logical truth I will explain the variation of truth with Worlds of Being. The statement 'the Earth is a planet' is a true statement in this world of being but a false statement in another. To say that 'the Earth is a sun' is true in another universe of the imagination. but false in this one. We have a statement of concepts about a World of Being, and the World of Being itself is a form of the Cosmic Imagination. The statement is true if the World of Being it pertains to is true, but since all Worlds of Being are 'true' in that they exist within the Cosmic Imagination it follows that universally speaking every statement is true in that it is meaningful since it refers to something. The universal definition of truth should therefore not be applied to statement within the World of Being, we must treat the World of Being as a logical system but more powerfully than this we are to treat it as the only logical system. In this case there is only this universe, only what we perceive and conceive inside it, as such existence is reformulated to a constricted understanding as presence within this World of Being. The 'Earth is a planet' is true and the 'Earth is a sun' is false. Of course, this does come down to our perception of this World of Being, perhaps the Earth is a sun in some sort of parallel universe which is apparently contained in this World of Being. The difficulty in ascertaining perception and conceiving the world of being as it really is explains the widespread prevalence of falsehood and lies in our world.

What I speak of next is the Ideal of Truth. If we are to assume all thoughts to be meaningful then all thoughts are true. What their truth is cannot be a thought, it must have a higher ontological state of existence. The beauty here is that this state of existence refers to the 'nameless pure understanding' that Ontological Logic forms the bridge to. This nameless pure understanding is the singularity of all thought, what I call the Ideal of Truth. All thought is a form of truth, and by volition of the will all thought is a striving towards truth. This Ideal is the seed and singularity of the Intelligible Realm, of the Known, Truth, as I shall explain in my next article is an aesthetic form of a more powerful and greater ideal, truth is understanding, and understanding is a feeling, or becoming.

Worlds of Being

The Soul as the absolute totality of the Self can be thought to produce a field of Cosmic Imagination, within this field is contained all possible worlds of being; every universe formed under ordination of its mathematical construct, each abstract structure moulded by pure intuition, the sensations of the soul from the overwhelming despair of sorrow to the intoxicating ecstasy of dissolution, every thought, and every being who can think them, are all forms of the cosmic imagination.

The field of Cosmic Imagination is ontologically equivalent to the Soul, but I introduce it as an elucidation into the precise nature of the totality of the self. The greater totality can be thought of as a macrocosm, but of interest there exists a microcosm which we identify with our instantiated self within its greater part. My philosophy up to this point has primarily concerned itself with a metaphysical view of the macrocosm, and our field of awareness by virtue of the ontological characteristic has placed an ideal of being in this highest state; regardless of our own state of awareness the intelligible has illuminated the darkness of the mind and produced the wisdom of philosophy to allow one a perception into the fundamental unity, and truth, of all being. This meta-view suffices, and is more so necessary for the picture of my philosophy to be composed. But of course I am not one to constrict my gaze to the stars and not dream of myself adorned amongst the heavens. Philosophy aside, we have a life to live, and the nature of this life and how to live it are also fundamental questions to be answered. We speak of an abstract, esoteric nature of the soul and being but we should not fail to recognise our material existence amidst this, for life itself is the journey of the part to the whole, of the lesser to the greater and the self to oneself. And how could this journey come about if we are not aware of our position to begin with?

The part of the microcosm within the whole of its macrocosm is simply a reflection of the singularity-form principle. What complicates the matter is our awareness placed in the mould of the microcosm, and even further by the macrocosm not equating to the absolute totality. What the microcosm and macrocosm actually are can be continuously redefined and debated, for this reason I aim to provide a theoretical structure into their relation and formation by the weaving of the cosmic imagination by the Will.

The human as the microcosm placed within the macrocosm is a reflection of mans relation to God, and this primordial relation is reflected in every fragment of being. A world of being is a system of a microcosm and macrocosm within the cosmic imagination, as such there are infinitely many possible worlds of being varying in the microcosm and macrocosm chosen. The microcosm of this world is the human individual. In a spiritual sense the word human can take a more esoteric and metaphysical connotation referring to the servant of God fashioned directly through the breath of his creator in the realm of the Throne. The Abrahamic narrative of Adam and Eve is an archetypal story of 'man' and 'woman', and also provides the archetypes of the masculine and feminine spirits themselves as parts of the whole, the human. The fall then transmutes into a metaphysical narrative describing our awareness of evil as analogous to forging iron into slavery, and thereby our separation from God is the punishment, and life as the perfection of the human in overcoming evil and attaining absolute Goodness, union with Divinity. However, in the context of this discussion the human being is the microcosm encaging the free soul, the vessel of our pure being. The macrocosm as the world and universe is of course a product of the microcosm, but we are born into a pervading illusion in which the divine truth is a dormant spiritual light only found through goodness, in the striving of knowledge to truth, and truth to beauty, and through beauty a moral perfection is found henceforth completing the true human self. Illusion as falsehood is an agent of evil, it is the very iron of the fetter itself which constrains our soul to a lower plane of being, and its presence is found in our perennial awareness of evil and separation from God.

We cannot know more than this, any philosophical and even spiritual inquiry will perpetually result in  the answer of this perennial state. The truth is that we are in this world, but this world is no different from us, and is of us. As the will strives towards itself, and form to singularity, so it is that the microcosm strives towards its macrocosm, and the human to the whole. Thus this system of being is a product of the Will, and the Divine Will as the singularity of the Will ordains our circumstances and conditions. By reflection it can be concluded that our being in this world is a fundamentally good, not in itself that is, but as a path towards the One. If we are to be separated and unite, sundered and return, then the Will would choose the 'best' world of being for the growth of the self and awareness. In this, one should take solace and comfort in that it was we who chose our path by decree of the Divine, ultimately unto the Divine, and that there is a 'cosmic fate' and heavenly destiny of the self into his or her perfection, the completion and union.

It is imperative that we do not conflate our understanding of our own Will with the Divine Will, our limited perception entails for us to understand the Divine Will as singularity, and our experience should prove that singularity is remarkable different and more profound that its form, taking a new illumination of being completely. I have not addressed the idea of 'free will' but in part of yet, and I hope to write more on this matter, but we as of this moment we can treat our free will to choose thought and action as a reflection of the ontological nature of the absolute Will of oneself. Any contradiction found in comparing our free will to our cosmic fate arises only in comparing things which should be directly incomparable due to their ontological difference. The cosmic fate symbolises the singularity of our perfected self, the totality does not change under the tides of the world and our surroundings, by our success and failure. There are infinitely many possible paths of fate, but each leads to the same totality, found in the path itself. This is to say the the totality of life is life, that the purpose of the path is to walk it, and the perfection of existence is to simply be.

To conclude I have provided an account on the nature of the microcosm and macrocosm and attempted to understand the circumstances of their existence, while the illusion may confine our self to the system we have the ability to transcend it through awareness. This capacity arises through the truth of awareness as the heart of being, the self is pure awareness and the microcosm/macrocosm are manifestations of this awareness, a spectacle on the manifold. We are the manifold. This unity of being is the heart of all spiritual traditions and religions of this world, the truth of Oneness.

To end, I provide an esoteric treatise appealing to the aesthetic senses, an omen to my next article and the beginning of a monumental paradigm shift of my philosophy beyond the intelligible to the aesthetic 'unknowable'.

In the crucible of cosmic imagination was forged a dreamscape, and in this was woven a song of innocence and happiness, sorrow and turmoil. It begins with a babe born from his mothers womb, tempered with love and kindness, a soft air of meekness breathed in his mouth, an agape cry and wide eyed innocence, to grow into a child composing the dreams of his youth. And as age passes the innocent touch of imagination which once coloured the world is now lost to the void fashioned from the sundered multiplicity, to now be overwhelmed with the despair of existence and the utter solitude of separation. To lose and then find, fall and then rise. In a world of chaos, shackled to the fetters of strewn enslavement amongst the vast overgrowth of desire contrived into a palace of ignorance, the once child will perceive a light penetrating the dark ceiling, and in this taste the sweetness of truth and be absorbed in a melody of beauty, for one fleeting moment, but in that moment to grasp an eternity. This is the song of life.

But in this infinite mist of angelic fables and hellish incantations, why was this Earthly abode chosen for us?  Why did we place our spirit between the stars above and the Earth below, a median of the great and petty, an equilibrium of the evil and the good. This life, the human, is a microcosm in itself, a small universe containing its larger. He perceives himself as the part of a greater whole, of family, community, religion, the planet Earth, the cosmos. Yet he himself is the life of each of these constructs, what a hallowed tale yet forced extension of magnificence so far stretched that a distant reach of reality faded almost to nothingness presents its abode for the free spirit. Why would the bird fly into its own cage and dream of release? Why would we fight for the enemy and dream of surrender?

I cannot answer these questions, for this I is not the master of his Will, and this Will is not the Lord of itself, but the Divine Will is the breath of the infinitely merciful and the heart of the infinitely compassionate, surely God is good by highest being unto goodness. More so, surely God is the Goodness, and its maker. The Divine Will decreed itself, and from this was decreed the Will, and from the Will was decreed itself, and from this was a striving to his maker. This is the ontology of the Will in itself exemplified. I do not know, why we would construct the fetters of this world. But I know that I am a slave to God, and I know that God is good. So I know that this world is a path to goodness, that man once fallen to this Earthly abode sundered from Divinity, composed a song of yearning, to please his Lord to bless him to the hallowed surrender so he may once again be one. I know that this life is a journey, to find oneself, and in this to find God. This is my heaven, all that I desire placed in an eternity grasped by my infinite conscience, absorbed into a singularity annihilated under the Divine presence and resurrected by the gaze of God.

This is the esoteric realm, passed beyond the clear shores of the knowable, know we sail to the distant horizon of the unknown and in this strange land we wage our struggle through every plane of existence to find what we have lost. Meditate, and contemplate, over your very being and God shall reveal himself to you. Truth is now gone, but born is something greater. I see beauty, and never will I return.