View Article  What does topology imply about our significance in eternity? Part II of II

What does topology imply about our significance in eternity?

 

Part II of II

...The container is called the Klein bottle. (Many interesting sites exist on the internet dedicated to explaining the Klein bottle.)

 

The Klein bottle itself is not what is important here.

 

What is important is the understanding it provides regarding the idea of something being bounded within itself by a non-existing boundary.

 

Restating this idea, topology opens up the possibility that a region, a space, could exist that, when viewed from the outside, would appear to have no inside and when viewed from the inside, would appear to have no outside.

 

In short, it would be possible for an entity, the Causative Force, to create a place within Herself that She could enter.

 

This space would provide a place for the Causative Force to get away from Herself in order to create newness, in order to create without being influenced, interrupted or disturbed, in short: symbiotic panentheism.

 

 

Opening up the possibility of the Causative Force creating within the universe substantially expands upon our potential significance to the universe itself.

 

Being a part of a process through which a Causative Force learns and grows increases our significance to eternity immeasurably.

 

We, as individuals, as a species, as a life form in the heavens, have never been given this type of status.

 

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View Article  What does topology imply about our significance in eternity? Part I of II

What does topology imply about our significance in eternity?

 

 

Part I of II

 

Topology gives us insight into what type of container, boundary, may enclose our universe.

 

It is here that the idea of a Klein bottle provides some rationale into our universe having an outside, even if we cannot see the boundary.

 

 

Mathematics is a language.

 

It is perhaps the purest form of language in our universe.

 

Through mathematics, we begin to understand things in our universe that we have never seen or known to exist.

 

It is through mathematics that scientists and mathematicians speculate about what exists and then begin to search for these building blocks and events in our universe.

 

Mathematics points into the darkness of the unknown science, then lights up the path with the flame of knowledge until the treasure, mapped out by mathematics, is found.

 

Topology may very well be just such a map. Topology has recently begun to examine the idea of a container capable of causing the forces within it to bend in on themselves.

 

The container would have no physical boundary but would be bounded nevertheless.

 

To be continued: Part II of II: The container is...
View Article  The Invention of Philosophy: Part IX of IX

The Invention of Philosophy:

 

 

Part IX of IX

 

...Again we can use diagrams to illustrate the new perception of reality. The diagram not only illustrates the passive state of existence, timeless existence, and the universal fabric of time but also illustrates both forms of action, the passive state and the active state, as they are found to exist in reality.

 

 

Again we find the new metaphysical system embraces the ‘old’ rather than replaces the ‘old’. As illustrated, the concepts initiated by the ‘Wise Men of Sophoi’ are fully embraced within the new system being introduced within this work..

 

 

v      

 

 

The point: Heraclitus’ concepts are not replaced by the new metaphysical model of reality but rather Heraclitus’ concept of ‘all’ being in flux, the idea that the verb of action as well as the passive state of existence, is a part of reality, is a concept which becomes a critical element of the new metaphysical system.

 

End

 

 

 

 

 

View Article  The Invention of Philosophy: Part VIII of IX

The Invention of Philosophy:

 

Part VIII of IX

...The point: Anaximenes’ concept is not being rejected as incorrect or inadequate by the new model of reality being introduced by this work. What the new metaphysical system does do is validate Anaximenes’ intuitive thoughts through the process of updating them with science’s more advanced observations regarding our physical universe.

 

 

The Invention of Philosophy – Q4:                                      What is reality?

 

 

Heraclitus (500 B.C.)

… He saw the natural world as an environment of struggle and difficulty and concluded, “all was flux” and was ever changing.

 

S: If reality is as Heraclitus perceived it, the question emerges: How is it that the new metaphysical model embraces a Heraclitus’ concept of ‘all’ being in flux if change takes place in the universe and constancy is a universal aspect of the fabric which lies ‘outside’ the universe? Wouldn’t an unchanging exterior to the universe imply change in fact was not occurring?

 

The answer to the question lies in the understanding that an unchanging ‘outside’ in fact changes while remaining unchanged. It would appear the concept of the ‘outside’ of the universe being in constant flux while never changing is a nonsensical concept. The issue was discussed in great detail within Tractate 6: The Error of Kant. Again the issue is too complex to address in the short space provided here.

 

The concept of change is a concept, which requires the entity changing to be immersed within time as opposed to having time immersed within the entity. Since the region ‘outside’ the universe is void time as a universal fabric the region ‘outside’ time cannot change even if it appears to do so. Again the understanding of such a concept is discussed in great detail within Tractate 6: The Error of Kant. (www.panentheism.com - see library, The War and Peace of New Metaphysical Perception, Volume I)

 

To be continued: Part IX of IX: Again we can use diagrams to...

 

View Article  The Invention of Philosophy: Part VII of IX

The Invention of Philosophy:

 

Part VII of IX

...Tractate 10: The Error of Heidegger (www.panentheism.com see: library, The War and Peace of a New Metaphysical Perception, Volume II) provides an in-depth examination regarding the source of every-thing’ Within Tractate 10, the ‘vapor’ or ‘mist’ to which Anaximenes refers is examined in light of metaphysical thought as it relates to modern science. The underlying principle of physics, namely symmetry, is factored into the dialectic along with the very functionality of’ nothingness’.

 

To discuss the details regarding the ‘source’ of every-‘thing’ within the context of this conclusion is impractical. What can be practically stated at this point, however, is that many philosophers believe that any newly developing metaphysical system demonstrates its validity through the process of reinforcing past philosophical concepts as opposed to casting out all the ‘old’ to make room for the new. The new metaphysical model presented in the work, The War and Peace of a New Metaphysical Perception, embraces the ‘old’, embraces past philosophical ideas and rejects the concept that it, the new system, should replace the ‘old’ concepts of philosophy.

 

Simply put abstraction is substituted for the Anaximenes’ ‘vapor’ in the new metaphysical perception of the individual acting within God being.

 

To be continued: Part VIII of IX: The point: Anaximenes’ concept is not...