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.
Sunday, 30 August 2015
Wednesday, 19 August 2015
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.
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.
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.
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.
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.
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