The Hierarchy of Being

Previous discourse has laid us with sufficient foundations to construct once again the throne of my philosophy, what will be presented will not be entirely new material as such but will hopefully be a unified and complete account of my current understand of the nature of reality and its relation to the supreme Divinity. What is presented below is a hierarchy of being:

I will first further elucidate upon my understanding behind this hierarchy. The 'Form' and 'Singularity' here symbolise any abstract elements of existence, we could consider their archetypes themselves but this would add an ontological characteristic already present in the stages of 'Conception'. The gap between Singularity and Soul denotes any stages of being in the hierarchy below the absolute totality of the self. There is a division between the self and God in the conceivable and inconceivable realms, this division should be self explanatory at this stage. The hierarchy has been kept as simple as possible to provide a platform of common understanding and belief; the stages of the hierarchy in particular are not of importance here when we are primarily concerned with the highest state and essence of existence which is pure awareness.

What I am presenting here is a refined argument on the nature of God. What I shall expound here is primarily a metaphysical approach, I in fact hold the aesthetic approach to be most powerful as it resounds strongest with a perennial yearning in the innermost sanctum of the heart. I shall leave that approach for a later date, however, for as of yet their is an insufficient dialogue on aesthetic and spiritual sensibilities.

Conception is the mechanism by which we acquaint ourselves with the higher orders of being innate to the inner cosmos as moulded by the Will. My philosophy since its inception has rested upon awareness as being absolute, as being the transcendental essence of the soul and more so the fundamental essence of being. The subtlety of self-awareness is in being aware of conception; this leads directly onto the Fundamental Ontology in which we can construct the singularity of conception itself.

We have spoken before of 'existence' as being a human category of understanding, it is for this reason that I do not like to speak of the existence of God for that would be to limit him, as would describing God as being limit him. The notion of God is primitive and naive, it is perhaps the most basic belief of the human mind there is manifested in multiple dimensions, God is the ideal of something greater. If we study history we see that that humans have always been drawn to that which is greater and associated divinity with it. Our ancestors worshiped the stars and viewed their movements as portraying a cosmic order which would predict the fate of ourselves. Mathematicians held an ideal of abstraction, and certain cults such as the Pythagorean's even worshiped it. Philosophers have been drawn to an ideal of wisdom, and the spiritual seekers to the good. Even secular scientists will hold the material cosmos to be the greater, and hold a reverence and awe for it. What makes this awe become religiosity is a relevance to the human self, for example if we view the universe to be ordered we perceive an element and underlying essence of beauty within it, which may lead to pantheism. The concept of God is impersonal in describing that which lies beyond the self, yet at the same time it is absolutely personal, for viewing God as greater relates him to the human self by placing his perception within the faculty of understanding. Thus we can summarise the argument in two stages, one of a transcendent vision in perceiving a greater unity, and the other in relating this unity to the human self. That the greater is a unity and a whole stems from our understanding of the singularity-form archetypes and my system of metaphysics that I have presented within my philosophy. That God must be of a personal connection follows from my view on awareness as constituting the irreducible stratum of being.

Then what follows is that we can perceive of God. In this he is greater, more so he is the source of our being, of being itself, he is the absolute totality, he encompasses the ideals of beauty and goodness which occupy the highest levels of existence in the human field of understanding by virtue of ontology, he is related to the human self through perception and most importantly he is inconceivable. The soul is the singularity of being and the highest conceivable order of existence, it is the self. But then we come to a problem in that any argument made in the realm of the soul does not transcend its essence. This was something I slightly overlooked in my previous article on God, I believe that the notion of transcendent understanding and being was intrinsically placed within my discourse. I was mistaken in believing that it was ontology that was the root of my argument, when it was reflection. The soul is a reflection of God, the Will a reflection of the Divine Will, being a reflection of His being. This is to say nothing new, these are recurring themes, more so the foundation of my philosophy, but they are also the foundation of any argument in understanding God.

All this follows naturally, the metaphysical, epistemological essence, any subtlety, any philosophical, theological or spiritual aspect of understanding Divinity will all follow in my philosophy, if there truly is something greater than the self. Let all of human history, let your perception of truth, goodness and beauty in this world, let your very being in reading this article, be 'proof' that there is. I apologise if the reader was expecting a more thorough and explanatory 'argument' for God, if this is the case then I encourage them to study my previous work. I have stated before, that I heavily dislike speak of 'proving' God, or even 'arguing' for his existence or being - I only use these words due to necessity. There is nothing to prove, and there is nothing to argue. God is, he is in every capacity and dimension, interpenetrating every fabric of reality. If you want proof, look at your own being. In fact it is awareness of our own being that is the birthplace of spirituality and religion. The Godhead is the final singularity, it is the final unity and completion of my philosophy, the Divine Throne.

I conclude this article with the final subtlety, we speak of the Soul as being the singularity of the self, but what if we consider the Soul to be a form? Form reflects singularity, but in this case it is more than form being reflected, it is the totality of all conceivable being that is. Just as we generalise upon conception to discover the Fundamental Ontology, we can consider the dual notion of conception which is perception, and the ontological foundation of perception which is reflection and generalise upon this notion; this places reflection as an ontological necessity of the hierarchy of existence, its ordination at each state should imply reflection at the highest stage.

Addendum

I present here a more abstract discourse into the Being of God, which ties in more complex ideas from my previous discussions.

Awareness transcends all boundaries of perception, and produces a greater structure from that which is given to it. The soul as being defined as the totality of the self, and thus the greatest conceivable structure, is pure awareness. We could formulate our conception of God equivalently by considering the singularity of awareness. This is not to formulate a perception of the Godhead outright, a singularity of awareness is not to produce anything greater just as awareness of awareness is no more than awareness itself. Using the subtlety of reflection we can argue for some greater being, what should be a singularity awareness. I say 'should be' in a way to separate ourselves from the confines of understanding, as all conceivable structure obeys the singularity-form archetypes of understanding should we not ought there to be a 'singularity of awareness' which obeys the same order of reality and being as does everything else. This argument in the knowable realm is a reflection of its nature in the higher realms, and ultimately the argument is a reflection of the pure Being of God.

Ontological Logic on account of its essence and foundation transcends its being in the knowable realm; ontological logic is founded upon any Ontological Circle which can be considered to be an indivisible element and plane of existence, this is to say that Ontological Logic is founded upon the same premises as all realms above and below it, and so it transcends its place in the hierarchy to take seat in a domain of pure intuition which relies only upon awareness itself. This explains how we are even able to speak of God in a meaningful capacity, because the 'concepts' of understanding can relate directly to the unspeakable truths through reflection.

It is clear that God is One, by virtue of singularity itself. To speak of multiple of God's or of a God of God is nonsensical, we cannot conceive of God and thus we cannot place his conception within the realm of our understanding to discuss his nature of being or manifestation. My philosophy, and more strongly I would argue all philosophy and all knowledge itself is examination of the self. I have done no more than this, by observing the microcosm, the universe of cosmic imagination and the crucible of dreams, the Earth in its splendor adorned amongst a perfect order of the heavens sculpted by beauty, the constellation of thought and a manifold of understanding formed by truth, I have born witness my dominion, and by reflection perceived the absolute Divinity in exaltation infinite, and magnificence manifest.