The Oracle Chapter 4 (Cosmos)
Lorient Montaner
Omnilism or Infinitudism
(Omnilismos or Apeiron)
1. The Oracle defines omnilism as the belief that the universe is finite in its absolute structure, and infinitudism as the belief in an infinite universe.
2. I would acknowledge that our essence is composed of the most fundamental element of our existence: matter.
3. That conscious realisation is sufficient to inform us that the world we live in is a consequence of a sequence of experiences, presumed to stem from a finite basis of introduction.
4. The state of being that we call universal existence possesses only the relativity intrinsic to its elemental quiddity and function. If I were to concede to the notion of infinitism that knowledge may be justified by an infinitely prolonged chain of reasoning, then scepticism would be redundant, and knowledge would become solely subjective rather than objective.
5. Mathematical equations do not assert that infinities are non-existent in essence, and our universe could ultimately be infinite in spatiality, or merely finite in its absolute nature.
6. If our existence is primary and our consciousness secondary, then mathematical equations still do not reveal to us that infinities are non-existent in essence. Thus, the universe could, in the end, be either infinite or temporally finite.
7. If the cosmos operates without inherent purpose and is composed solely of the known essences of gravity, nuclear forces, and energy, then why do people continue to argue that it holds a fundamental purpose, as though it possesses a necessary consciousness?
8. Human beings discovered purpose in their lives only afterwards, because of consciousness—not because of whether the leviathan of the cosmos was finite or infinite. Aristotle remarked, “Infinity is the very privation of wholeness and perfection, the subject of which is the sensible continuum.”
9. Evolution permitted humankind, from within the emergent environment, the ability to begin the process of truly understanding what the world around them represented in its progressing nature.
10. The things that are known to us are not the same as the things known unconditionally. These things are the haplos, and those things induced instinctively are the propathos in Greek.
11. If we assumed that consciousness cannot exist without the mind, then we must likewise assume that the mind cannot exist without our consciousness. For consciousness is an idion of the mind.
12. I can attest to a reality that is comparative in nature, yet transparent in its quintessential form and has no veritable name, except my reality that embodies my telluric and finite state.
13. Time is the force that operates indiscriminately in our world, and all we know about its relativity is that it constitutes the beginning and ending of life in its finitude.
14. I can gravitate towards the explorative consciousness of my mind and ponder the exoteric nature of cosmic relevance and its essence, through the indagated mechanism of the mind.
15. There is a commonality found in religion, science, and philosophy. It is that they are all based on perceptions that are either apodictic, methexical, metaphysical, or metonymic.
16. Time is the undeniable force that human beings believe they can accelerate, when in fact it is impossible to alter its immutable course of infinitude.
17. Philosophy is not limited to empirical findings and theoretical postulations reduced to the exposition and defence of pensive perspectives expressed by each observer. It is suited for the aspiring pursuivants of philomathy and sagacity.
18. We must accede to the reality that we exist within a movable force that is the conspicuous cosmos, which is the hypostasis connected to our existence.
19. Philosophy is the explanatory method to enhance the instrument of the mind and explore the observations of anthropogeny and cosmogony within a synthesis.
20. Whether or not the universe is ultimately finite or infinite is the question, but we can affirm its alethic and nomothetic nature. It may be that the extraneous nature of the abstract variables of the intrinsic universe is, in the end, beyond the known boundary of our limited knowledge?
21. The assertion that human beings on the planet derived from some supernatural element or nothing would be predicated on the requirement of the absence of the clear surrounding existence.
22. This would be truly contradictory to existential things, such as the necessity of oxygen, the subsistence of water, other life forms, the exclusion of nature, etc.
23. The actual evolution of human beings can be disputed, but it cannot be answered by religious assertions or asseverations. Aristotle believed that the infinite is potential, never actual; the number of parts that can be taken always surpasses any assigned number.
24. If the universe is infinite in time, it does not exclude the notion that its boundaries are unattainable. Solely because we have not reached its physical boundaries does not signify that it is infinite.
25. The universe can be perceived to be infinite by its expansion, but cosmological observation only grants us the calculated possibility of an infinitude. It cannot answer indubitably the question: to what extent and time can that growth be assumed definite and reach its ultimate state of existence?
26. How do we equate to the plane of the physical universe that is apparent in its nature, the idea that infinitude which is eternal could be existential and compatible with cosmic materiality? We would have to accede to the fact that the accretion of the convergent elements of matter and form that composed human beings exceeds the finite boundaries of the cosmos. It is not incompossible that the universe has forever existed and is boundless, and all that is substance within it is the sum of its divergence and manifestation.
27. Omnilism is a neologism I have coined to mean, literally, the belief that everything about the universe is perceived to be finite and infinitudism, as an infinite universe.
28. These beliefs are strictly hypothetical and do not preclude the possibility of a finite or infinite universe as a paradigm for cosmogony or its relativity.
29. From the finite belief presupposed, there is an argument shared by people who believe in a definite universe, which I have named Omne finitum, Infinito nihil, meaning in Latin: “Everything is finite, Nothing is infinite.”
30. Naturally, I have not concluded that the universe is either finite or infinite. I merely propose both possibilities as arguments provided.
31. Any basis introduced for a tangible claim, whether notional or devised, must always be conducive to the operative examination of any actual form of observation, perception, and interpretation that is not solely arbitrary in the objective truth.
32. I must pose the cosmogonical question: how could the cosmos have a definitive purpose that could operate as a mind?
33. This would imply that the cosmos has a definite consciousness. How do we determine that supposed consciousness?
34. The universe has no function that is subliminal or beyond its capacity that allows it to operate as a conscious entity or agent.
35. To adhere to the postulation that there are existential things not comprehended by our thinking and that exceed the threshold of reason does not imply that they must exist.
36. The feasibility that the universe can be infinite in its ultimate design can be elaborated through a genuine deduction that time is illimitable and compatible with the universe.
37. The question of whether the universe is finite or infinite can be propounded by philosophical induction, collaborated by a genuine theorem that is based on reliable data.
38. Only then can the argument be substantiated and the prevailing assumption be expounded with credence and acceptability.
39. We possess a quantum of evidence about the extant nature of reality, and to a certain extent, about the manner in which the physical universe operates.
40. The observable universe is finite in its composition to us, but it has expanded throughout the course of time.
41. The logical question must then be queried: where and when do the boundaries of the cosmos begin and end?
42. Is there such a thing as eternity? If so, where do we find its exact point of no return that reflects an apparent measure of existence in its outrance?
43. Even if the infinitesimal atom in the universe were matter and finite, we could still perceive the universe to be greater in volume, giving the impression that it is endless.
44. If you conclude the universe to have some finite size and you assume something outside that volume, then whatever is outside must also be included within the universe to be considered pertinent.
45. How could it be anything else, then, and be compatible with the universe, thus establishing its infinite state?
46. A formless, undefined, nameless void of absolute nothingness does not demonstrate an infinite cosmos.
47. The universe merely exists. It is self-consistent and sustainable to define a three-dimensional universe without the requirement of an exterior to that universe.
48. We could posit that the observable universe is finite, but that space is infinite. Even its finite portion is what we can visibly see. The other portion is simply distant.
49. Aristotle’s answer was that the material universe must be spatially finite, for if stars extended to infinity, they could not perform a complete rotation in congruity.
50. Whether the universe is finite or not, the greater scope of its vastidity cannot be denied, nor its progressive evolution.
51. In accordance with the Stoic universe, a finite starry cosmos is surrounded by a starless void of infinite extent.
52. There is a philosophical argument that implies that the universe had an incipient state and that passed time cannot be infinite, because an infinite quantum of time cannot have expired and then arrive at the present logically. Infinite time is boundless and cannot have an expiration.
53. Although that argument may be interpreted in that manner, the only consistent conclusion we can surmise from an assertion of the regression of time is the hypothesis that the universe perhaps had an origin.
54. It still does not prove that the universe in its entirety has an ultimate form or duration that we can deduce logically as definite.
55. We know that Plato rejected the concept of the infinite, following the tenets of Pythagoras, who claimed that any given aspect of the universe could be represented by a finite arrangement of natural numbers.
56. Aristotle recognised that there are many aspects of the universe that point to the actuality of the existing apeiron.
57. If we ascribe to the temporal finitism suggested by Aristotle, then we would have to deduce this from some tangible inference.
58. Philosophy inspires the mind, and the Oracle enlightens it with deep introspective knowledge. It does not ascribe to the notion of abderitism.
59. If we believe the infinite is nowhere to be found in our present reality, then we would deduce that it neither exists in nature nor offers a credible basis for any ratiocination of logic.
60. We could ponder the thought of the concealed infinity of our finite body and the concealed finitude of a possibly infinite physical universe, with an ancillary paradox. That would, at best, be speculation.
61. There is so much about the abundant universe that philosophy attempts to understand with cohesive relativity and philosophemes.
62. What philosophy offers is the vehicle for the discovery of an unadulterated conscious realm of thinking that expands the human mind with conspection.
63. Anaximander believed infinity was the firm foundation of reality and assumed that the universe was infinite in its nature.
64. The assertion we can affirm is that the universe cannot inflate into anything else except material substance, because there is no actual space outside the perceived realm of existence.
65. Until we can fully grasp the dynamic unity of reality and its unicity, the size of our finite spherical universe within an infinite space will remain comparative to its perception.
66. The concepts of infinity or finitude will always be reduced to our general interpretation, not to a uniformity of concurrence.
67. Within the commonality of endoxa, there is a consilience that the immense universe contains countless things yet to be explored and discovered.
68. A plethora of unnamed things resides that are traces imbued with multivalence that transpire through transitivity.
69. Amongst the paradigms in philosophy, the state of finitude or infinity is an embodiment of the inquisitive nature of our reflective minds.
70. Since the golden epochs of the ancient Greeks, there has been no irrefragable consolidation on this topic.
71. We can only examine the material universe and proceed from that inference, with a measure of prudence and wisdom.
72. The magnitude of the cosmos is an endeictic example of its expansion and endurance.
73. The question remains: is it incompossible to traverse an infinite number of things within a finite span of time?
74. This is what countless philosophers once pondered in rumination, with studious observation.
75. The Oracle proclaims philosophical maxims regarding the emergent mechanism of the universe. It reflects, with precision, the degrees of possibility and assumptions of cosmic relevance.
76. The state of infinity is not the precursor to infinite life or eviternity. It is merely a state of existence, or an elaborated concept of cosmological value that we assign through definition and signification.
77. Very few of us are born with the prescience to comprehend the precision of a thing, yet we may surmise through our experiential testing the concept of that apparent thing. Each individual undergoes a distinctive quality of perception, with episodes that are a posteriori in occurrence.
78. Thus, the notion that any knowledge of the universe’s veracity is consistent with our supposed understanding of its existence.
79. What we tend to concede is not necessarily the premise of an argument developed, but its validity demonstrated.
80. We also tend to equate phenomena with inopinate and unprecedented occurrences that are neither expository nor verifiable through material substance.
81. The unique irony of the universe lies not in its original or ultimate state of being, but in how we define it through our perception.
82. For the most part, we observe its materiality, yet we remain fascinated by what we believe lies beyond that tangibility.
83. Indeed, there are innumerable things that the human eye cannot perceive which nonetheless exist in the universe and remain to be categorised.
84. None of these possible wonders significantly suggest that they exist beyond the confines of the physical realm.
85. Indubitably, we cannot observe that which possesses no material form, or which is contingent on the physical realm for its existence.
86. How could something immaterial result logically if it excluded itself from the cosmos and was not even contiguous with its plane of existence?
87. How could anything plausible of such a nature co-exist with that to which it does not properly belong?
88. Whether infinite or not, this does not preclude the notion that time, too, is included within the physical universe.
89. On the contrary, time enables us to extrapolate from previous occurrences recorded within a chronicle. To omit time’s relevance would deny its inseparable connection to the expanse of the cosmos.
90. We may speculate about unseen or unknown things, but to juxtapose them with our observable universe is merely to offer conjecture.
91. The vast universe is self-evident and material in form. This is incontrovertible. Whether finite or infinite, it does not diminish its veracity.
92. What is relevant is that we perceive what is observed, and through this visualisation we may attempt to comprehend what exists or does not exist within our conceived reality of the universe.
93. Though this may seem to suggest a narrow basis for analysing the cosmos, it remains a reliable mechanism when initiating sound deductions.
94. Inductive and deductive reasoning are instruments that philosophy employs or adapts with a fair degree of proficiency.
95. The cosmos is a dynamic existence that continues to intrigue contemporary philosophers daily. It is replete with countless mysteries and phenomena that remain unresolved and unaccounted for by logical reasoning.
96. Why does it not reveal itself in full? Could it be that we have yet to discover the entirety of its vastness and remaining secrets? Perhaps we shall never fully comprehend, with our finite minds, the greater breadth of cosmic relevance.
97. If so, then we must remain conscious, with attentiveness, of the rational foundation underlying our explanations of both physical and metaphysical perception.
98. For centuries, philosophy has been the enduring source of inspiration for innovation, speculative thought, and the aspirations of philosophers.
99. Without it, philosophers would be bound solely by the doctrines of science and religion. There would be no genuine alternative to the subjective cosmological claims framed as objective truths. Philosophy is not merely a speculative pursuit; it is the attempt to comprehend universal existence.
100. Once we grasp the philosophical maxims revealed by the Oracle, we may then engage in discourse on the existential nature of gods or a god, grounded in logic and reason.
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