The Oracle Chapter 4 (Cosmos)

The physical realm

(Ylikó vasíleio)

1. The Oracle defines the physical realm, as that of which is material and of substance that forms a part of known reality.

2. Socrates believed that reality was dualistic and that it was constructed of two dichotomous realms of being. He ascribed to the notion that one realm is changeable, whilst the other realm not. Videlicet, one is merely invariable and the other is variable. Heraclitus argued that reality was ceaseless, whilst Parmenides argued the same as unchanging.

2. Plato believed that reality existed in ideas, knowable only through reflection and inspiration, but Aristotle saw ultimate reality in physical objects, knowable through the experience of the common five senses. He had predicated that which is revealed as a tangible substance of reality is in itself, an extant being or essence of universality.

3. Parmenides' view on the topic of reality was defined as either finite or infinite in its purest nature. Heraclitus believed that reality was composed of several contraries—a reality whose continual process is what defines its existing nature in its representation. Anaxagoras argued that what is perceived as reality is created by the human mind.

4. To attempt to understand the convolutions of the nature of reality, we must acknowledge the unusual effect of the perceptible ability to distinguish reality. Whether we equate, a preternatural description of the universe is irrelevant, because the physical reality is the descriptive fulfilment of the idealisation of the universe.

5. The thought that impels our need to know exactly the reason, cause and effect of existence is, because as human beings, we are constantly evolving in the world that is our reality. I believe that the most abstract sense of existing is related to our consciousness. How does the conscious mind interpret, beyond the common notion of time and within the definite sphere of reality?

6. If man only allowed himself to be rid of his embedded fears of death and doubt, he would come to the powerful realisation that the only reality that matters is the observable reality. Our world is only a token reference to the condition of our reality. Time only reveals the relevancy of that existence?

7. We are fascinated with the material substance residing in the universe and the imperceptible form of energy that transcends our world and comprehension. We are sempiternally defined, by the existing nature of the universe that describes us, as substantial matter in our progression.

8. The philosophic deduction would be resumed, within the categorical assumption that existence is the only proof of a convergent reality. When we are defining the concepts of reality, we must make the clear distinction between relative reality that is anything subject to change and absolute reality, something that is not changeable, but absolute. Reality in philosophy is the totality of universal existence, beyond the phenomena experienced by human perception and interpretation.

9. The subject of reality is relative to the agency of existence, because reality is much more than an observing perception or confirmation of something that exists or has existed. I believe that the most abstract sense of existing is related to our consciousness. How does the conscious mind interpret, beyond the common notion of time and within the definite sphere of reality?

10. It is what time, space, matter and the universe correlate, as being realistic in its structure and perception. Reality can be perceived as abstract, nevertheless, it is the viable model by which we measure existential things that are animated.

11. Plato's belief that form was in itself the actual embodiment of the meaning of universal and it can be interpreted in different ways.

12. He had asserted that ultimate reality exists beyond our physical realm, but I would opine, that form of reality would have to be tangible in some form of relativity that could be explored. All extant beings and things on the planet have their limitation and period of relativity. What cannot be refuted is that inevitable reality.

13. Thus, it would require our ability to comprehend the significance of the concepts of the noumenon, a thing in itself or the phenomenon, a thing generated by a contingency.

14. Realism defines universals, as existential and distinctive from the particulars that instantiate them and nominalism defines universals do not have an existence for specific things.

15. We can introduce the concepts of realism and nominalism in depth, but the Oracle is not the foundation for this discrepancy. Philosophers have attempted to facilitate the answer to the proposition propounded by either argument as definite, but the concept is relatively still debatable.

16. Plato had ascribed to the notion that the Good was the ultimate measure for reality, whilst Aristotle maintained that the final cause of each substance in its form whether incipient or altered was the manifestation of reality.

17. There must be a primary and material substance to the universe that relates, accordingly to the time of chronos and kairos. This substance is called existence of which we based the foundation of our concepts and ideas.

18. There are naturalistic explicanda of the world occurring in the universe, without the necessary reference to the supernatural, as an abstruse paradox of agnoiology. When I observe the movement of the hands of a clock, I am observing the duration of time. The perceptible notion is that the clock is contingent to the reality of time. What is actually occurring is the phenomenon that is behind the passage of time. Time is not necessarily dependent on motion, but on its infinite state and its predictable nature. Thus, the quantum element of time is an infinitude that transcends the motion of anything.

19. There is a constant need in our lives to ascertain the complete enlightenment and judgement that eradicate the negative energy emitted through our indifference to that need. We seek necessary knowledge to guide us in our reality.

20. We must confer from the abstract and physical components that are our soul and body, with a zetetic inference that recognises the collocation of these two forces of compatibility that are generally discovered in our genetic nucleus.

21. When we are defining the concepts of reality, we must make the distinction, between relative reality that is anything subject to change and absolute reality, something that is not changeable, but absolute. Reality in philosophy is the totality of existence, beyond the phenomena experienced by human perception and interpretation.

22. How we perceive an object of reality is most often related to the obvious perception of our eyes, not with our mind meticulously. Ergo, reality appears to be what we see than what we construe. In essence, the patterns of our mind are replaced, by the sense of vision.

23. This would imply that even the dimensional objects presumed realistic are not accurately then perceived in their entirety. Our perception of an object could be influenced by what appears to stimulate that perception and impression.

24. The point of reference may seem to be our visual stimulation, but the truth is that it is the cognitive awareness of the mind that transcends the first impression and possesses the retention of the actual reality of that principal perception.

25. By relegating the senses of our mental faculties or utilities, the mutable thought is superseded by the transparency of the psychagogic image.

26. The visual perception and observation that are perceived naturally are thus regarded, as being erroneous in their composition.

27. What I acknowledge is not necessarily indicative of irrationality, when I propound that we are essentially comprised of compoundable elements of a universal form of material substance that demonstrates the most natural phenomenon of existence, evolving matter.

28. I am a corporeal being, that much I clearly acknowledge without discrepancy, but my essence is universal in its structure, because I am both form and matter that are consistent with the visible universe.

29. The question is, if the natural reference of our observation is from things established and transparent to us, to things that are transparent and established by nature, then the cognoscible things to us are not identical, as those things known with a contingency?

30. How could any first principle of reality be considered valid, when the observation is based not on the criterion of that first principle, instead, on the falsehood of an observation that does not establish the relevancy of that first principle as an absolute reality?

31. To expound on the notion of a metamorphic sense of change of form that is transparent in the reality of the universe and our existence, we must first understand the methodical interpretation of logic, as it pertains to the relationship between matter and energy that is analysed with keen observation.

32. Why are we as a society of people prone to believe in an immaterial world that succeeds our present one, when we have a convincing material world that is our reality?

33. Are we to believe in a world that we do not even know that exists than in the world that we are presently existing? What result could be achieved that was not based on faith?

34. Reality in itself, is only a contingency of a realm of existence that corresponds, with our perception and consciousness, yet it is conducive to the operating universe to which we pertain to its ecumene.

35. If we ascribe to the concept that time is interchangeable with reality, then it can be measured by the elements of motion, change and causation.

36. What is suggested is that time is always the ultimate chronicler of cosmic existence. There is nothing beyond that, we could correlate past or present existence.

37. How do we distinguish a sublime vision from an axiomatic reality clearly? That is the pending question to be determined with precision.

38. If we imply that a vision is merely abnormal and reality normal, then what is the difference between a miracle and a manifestation of matter?

39. Could it be because a miracle is perceived, as being a preternatural thing and reality a natural thing? The causality of that preternatural occurrence could be presumed to transform into reality, but in truth, it is most likely nonexistential in its composition. A supposed miracle may appear as apparent reality, but it is not an incontrovertible demonstration of materiality. Hence, it is not reality.

40. The question is not whether a miracle could manifest beyond our perception, instead, could we be perceiving only that of which we want that perception to represent, regardless of its authenticity? The human mind is capable of many things. It can gravitate to substance easily, as it could gravitate to an illusory perception.

41. The universe is replete with phenomena or occurrences that could be the embodiment of multiple things that are perceived as unusual or inexplicable, but they do not equate with the transcendence of hypothetical miracles. The threshold of the supernatural is not the threshold of reality. At best, it is only a perception.

42. For the actual comprehension of the universe in the broader sense, a person must comprehend the significant value of physical constants, the relation between the physical nature and the condition of its necessity.

43. That individual must understand as well, the essential difference between particulars, universals and constants that are consistent with consciousness, not merely with just observation or perception in its rarest form.

44. Thus the understanding of the metaphysical questions about the fundamental essence of the universe, the accentuation of the commonality of the universal forms of life, the arrangement of creation, the unique contrast of reality can be presented and presumed in a logical manner.

45. The complexity of its evolution, the non zero constant, the articulation of the cosmic principles, the ensembles of multiverses, the question of distinct theories posited, the evident properties that are observable. All of these things can be intimated with consciousness.

46. The philosophic question that is apposite to humanity is not what makes things universally existent, but what binds them to our parenthetical reality?

47. We could argue for a point of inference for existence or accept that cosmic existence is not conditioned to a metaphenomenal reference, within our scope of reality.

48. Paramenides had proposed an ontological characterisation of the fundamental nature of reality in its basic foundation.

49. The difference between absolute reality and ultimate reality is differentiated, not by the mere reality of the presence of the cosmos, but by our perception of that difference in their nature.

50. What is meant by that, is although reality does not depend on our observation to function, nevertheless, it does require our observation for its comprehensibility.

51. We can assume in a hypothetical sense that the essence of human existence is concluded, as an indicative heterogeneity of the components of matter and form, and the hyparxis that would be determined would be revealed in a reliable reality.

52. Every living being in the universe is a matter that has a physical form or idiomorphe that is either variable or invariable. The universe is existential, because it is apparent and is the noema of existence.

53. This similitude can be conceived with a valid epagoge. I shall introduce the concepts of the hyparchein and the idion and how they relate to reality.

54. The hyparchein is the state that belongs to an existential thing than can exist, without other existing things involved in its nature.

55. For example the air is existential to our breathing, but it can exist without the basic need for our breath.

56. The idion is the property that belongs to something. For example the air is a true property of the Earth.

57. Thus, the universe could exist without our existence in accordance to established reality, but we as matter could not exist without the universe, within that paradox of reality.

58. There are omnifarious things in the universe that are explored properties, such as dark energy and matter, the possibilities of multiverses, with neutrons, protons, photons and electrons similar to our universe.

59. The fine tuning or self-regulation that probes the cosmos also, in the ontological sententia of its constancy and causative mechanism that corresponds with the physical realm.

60. These are putative magnalities of existence that transcend our cognitive awareness. These things that elude us are not necessarily the precursor to our limitations, but the unknown still unexplored.

61. Within the universe there are innumerable intricacies about the nature of existing forms of matter that we have yet to observe.

62. The question that is relevant to the argument of this discussion is what do we consider existence to mean? That which is only material, not immaterial?

63. If the response is that only corporeal matter and form is existential, then the relativity of the universe would be presumed to be undeniable to our observation of reality.

64. There are things that are immaterial that co-exists with the physical realm and that are established through metaphysics, but for metaphysics to conclude that parergonic contrast, there must be eventually, a transparency in its mutable form of existence.

65. If existential reality was immaterial also in some form of a unique adaptation of a recurring evolution that was compatible with the cosmos, regardless, if it was immarcescible or not, then the question would be, what binds it to the conducive reality of our material world?

66. To answer this precise question, the concept of this evolution must be explored in the comparative notion of its viability. The emergence of motion and energy, the noetic function of the nature of the cosmos are things related to the "Omnis" of universal existence. Immateriality, does not answer in its totality, the actuality of its existence, only a possibility of something that has not evolved as defined.

67. Evolution is the recognisable change of a developing process that is called existence. Creation is an absolute correlation to that evolution.

68. Every extant being known in the physical realm is a related form of compressed energy and matter developed or undeveloped.

69. Therefore, the essence of everything in the universe is assumed to be either accidental or particular in its nature, within the uniformity that is the universe.

70. It is also either something coincidental or natural. The elements of reality are demonstrated in the congruent properties of motion, change, time, force, space and creation.

71. Existence consists of all of these cosmical properties and is conducive to the central point of inference that is the sole universe that dictates our physical realm.

72. Within the physical realm, there are things that are inconclusive or undeveloped, as there are things that we fail to perceive as metaphysical, such as things that are variable, with motion and change.

73. The metaphysical investigation of existence, objects and their properties, space and time, cause and effect and possibility.

74. According to this concept of the physical realm, existence is always evolving in one capacity to another. Merely, because we do not notice that evolution, it does not preclude it does not exist.

75. The varsal world consists of substances. The substance can be either a quantulum of matter or form, or a specific compound of both in its entirety.

76. The shape is that, in every being, is general, so intelligible. For example the shape of a human being is what is common to all human beings. The matter is what is especial and makes it knowable for the most part.

77. There would be a hierarchy of beings, matter informally knowable to the pure form of a perfect intelligible of the universe and reality established.

78. Philosophy allows our minds to realise through our consciousness and sentience, the incredible things about the universe that intrigue our deductions or inductions. The reality that converges with the universe is observable to us, but it does not depend on our perceptions to be noticeably existential.

79. The intrigue that fascinates my inquisitiveness, is can reality be measured by only the scientific method of investigation and examination? If we assumed reality to be of an abstract nature, then how would we quantify its existence in its purest form, without any materiality, space and time? According to Aristotle, it is only when the mind processes the reality that it has some meaning.

80. Is it plausible that any form of existence is not strictly contingent to the perception of a sphere or plane that appears physical to our observation, but may be more representative of an indefinite composition that we have not completely defined as existential in paragogis?

81. What should be learnt in philosophy about our human existence is the fact that we are conscious beings that have developed, into a universal form and matter that has evolved with the progression of the physical universe.

82. Whether we live or die is inconsequential to the evolution and order of the universe, since it does not depend on our existence to operate.

83. All that is relevant to the universe is time, space and matter. Indeed, I am a real participant of that time, space and matter in co-existence. Perhaps, we shall never know to the great extent, whether or not reality as we know it, could actually be interdimensional, not only accidental or essential in nature and omnitude.

84. The world that we created upon our planet is nothing more than a construct and fabrication from our concepts of reality and its necessity for it to operate, around our perception of its basal relativity. We could argue for the reason for something, but it does not guarantee that the explanation for that reason is compatible to the germaneness of its induction.

85. Hence, the reality that we are emerged in, is the only observable reality that we can perceive, but this does not facilitate the actuality of its importance or bearing.

86. What constitutes, as observable within the physical realm is that of which we attest and consciously intuit in its finite state of being. We know that life and death are forever intertwined to our reality. Just as we are born, we shall one day die in the natural process of mortality.

87. Consequently, the existential things in the cosmos that are essential, are those things that we are aware of their existence, in the embodiment of their nature and form.

88. Every living thing that is either universal, particular or constant, requires the fundamental element of a physical foundation that represents either of those components in the nucleus of the cosmos.

89. The Oracle presents the concept of the physical realm as material, but it proceeds to enlighten the reader about the veracity of the plane of this realm.

90. The confusion exists, when the reader mistakenly makes the assumption in pretence that materiality is only a limited facet of the universe and there is much more that exceeds the physical realm, such as divinity.

91. Certainly, the notion of time, space and motion must be congruent with the reality that is universal in its plane, for its appearance to be observed with meticulosity.

92. The physical realm does not need to impose upon our minds to accept its limitations, but in its simplistic form, it does allow us to interpret its value and pertinence.

93. If we acknowledge that particular notion, then we could be more conscious about its extraordinary operation and nature in the greater sense.

94. I ascribe to the idea that what is presently realistic in its result is the most observable correlation, between the physical realm and the metaphysical realm.

95. We could opine or surmise that the supposition is based on interpreted not reliable evidence, but the question that I would query, can we ultimately ever know, what transcends beyond our physical realm of existing?

96. The universe cannot be contingent to the illimitable boundaries of our perception or interpretation of its reality and our surreality.

97. We tend to presume that we have established its perimeters or its boundaries, when in essence, it has been established to us, by way of our percipience.

98. There is much to be discovered about the universe, but we can assert to the belief that we are a unique and small part of the components of its existing form.

99. We are the evident atoms that exist within us. From that reality, we correspond directly with the universe. Our cognitive senses permit us the ability to perform an examination and cogitate the significance of our reality to universal existence.

100. In order to better understand the realms of the universe, then we must understand the realm of the metaphysical realm.

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