The Oracle Chapter 4 (Cosmos)

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 an infinite universe.

2. I would acknowledge that our essence is composed of the must fundamental element of our existence being matter.

3. That conscious realisation is sufficient to inform us that the world that we live in is a consequence of the sequence of experiences that are presumed to be, from a finite basis of introduction.

4. The state of being that we call universal existence, has only the relativity of which it is intrinsic to its elemental quiddity and function. If I conceded to the certain notion of infinitism, that knowledge may be justified by an infinitely prolonged link of reasoning, then there would be no need for sceptism and knowledge would result solely subjective than objective.

5. Mathematical equations do not reveal infinities as being nonexistent in essence, and our universe could be in the end infinite in spatiality or merely finite in its absolute nature.

6. If our existence is primary and our consciousness is secondary, then mathematical equations do not reveal to us, infinities as being nonexistent in essence, and our universe could be in the end infinite or a temporal extent.

7. If the cosmos operates without purpose and is only the known essence of gravity, nuclear forces and energy, then why do people continue to argue that it has a fundamental purpose, as if it had a necessary consciousness?

8. Human beings realised that there was purpose for their lives afterwards, because of consciousness, not whether or not the leviathan of the cosmos was finite or infinite. Aristotle said, "Infinity is the very "privation of wholeness and perfection, the subject of which is the sensible continuum."

9. Evolution permitted mankind from within the emergent enivironment, the ability to begin the process to truly understand better, 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 that are induced instinctively are the propathos in Greek.

11. If we assumed that consciousness cannot exist without the mind, then we must as well 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, but 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 is the beginning and ending to life in its finitude.

14. I can gravitate to 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 think they can accelerate, when 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 that 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 could 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 the existential things, such as the necessity of oxygen, the subsistence of water, the other lifeforms, 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 had 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 it is infinite.

25. The universe can be perceived to be infinite by its expansion, but cosmological observation can 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 exceed the finite boundaries of the cosmos. It is not incompossible that the universe has forever existed and is boundless, and all that is substance in it is the sum of its divergence and manifestation.

27. Omnilism is a neologism I have termed 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 an infinite or finite universe, as a paradigm for cosmogony or its relativity.

29. From the finite belief presupposed, there is an argument that is shared by people that believe in a definite universe that I have named, "Omne finitum, Infinito nihil" that means 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 either possibility as an argument provided.

31. Any basis introduced of 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 ask 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 that are not comprehended by our thinking and 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 is the universe finite or infinite can be propounded by a philosophical induction that is 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 have 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 be queried afterwards, where and when does the boundary 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 was matter and was finite, we still could perceive the universe to be bigger in volume, giving the perception 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 as well has to be included within the universe to be considered pertinent.

45. How could it be anything else then that and be compatible to the universe, establishing its infinite state?

46. A formless, undefined, nameless void of absolutely 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 space is infinite. Even its finite portion, we can visibly see. The other portion is 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 around in congruity.

50. Whether the universe is finite or not, the greater scope of its vastidity cannot be denied, or its progressing evolution.

51. In accordance to the Stoic universe, a finite starry cosmos is surrounded, by a starless void of infinite extent established.

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, 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 thing we can surmise from an assertion of a 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 had rejected the concept of infinite following the tenets of Pythagoras that any given aspect of the universe could be represented by a finite arrangement of natural numbers.

56. Aristotle had recognised that there are many aspects of the universe that point to the actuality of the existing apeiron.

57. If we ascribed to a temporal finitism suggested by Aristotle, then we would have to deduce 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 possible infinite physical universe, with an ancillary paradox. That would be at best, speculation.

61. There is so much about the abundant universe that philosophy attempts to understand, with a cohesive relativity and philosophemes.

62. What philosophy offers is the vehicle of the discovery of an unadulterated conscious realm of thinking that expands the human mind with conspection.

63. Anaximander had 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 of material substance, because there is no actual space, outside of the perceived realm of existence.

65. Until we can fully grasp the dynamic unity of reality and its unicity, then the size of our finite spherical universe within an infinite space will be comparative to its perception.

66. The concepts of infinity or finity, will always be reduced to our general interpretation, not to an uniformity of concurrence.

67. Within the commonality of endoxa, there is a consilience that the ingent universe has countless things, yet to be explored and discovered.

68. A plethora of innominate things that reside that are traces with multivalence that transpire in transivity.

69. Amongst the paradigm in philosophy, the state of finitude or infinity is an embodiment of the inquisitive nature of our pensive minds.

70. Since the golden epochs of the ancient Greeks, there has been no irrefragable consolidation towards 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 perduration.

73. The question, is it incompossible to traverse an infinite number of things in a finite time consequently?

74. This is what countless philosophers once cogitated in rumination with a studious observation.

75. The Oracle pronounces the philosophical maxims, about the emergent mechanism of the universe. It reflects with denotation, the degrees of possibilities and presumption of cosmic relevancy.

76. The state of infinity is not the precursor to infinite life or eviternity. It merely is a state of existence or an elaborated concept of cosmological value that we apply to its definition and signification.

77. Very few of us are born with prescience to fathom the precision of something, but we can surmise from our peirasticity, the concept of that evident something. Each person experiences the quality of perception, with its distinctive episodes that are a posteriori in their occurrences.

78. Thus, the view that any knowledge about the veracity of the universe is consistent to the notion of our supposed understanding of its existence.

79. What we tend to concede to is not necessarily the premise of an argument elaborated, but its validity demonstrated.

80. We also tend to equate phenomena, with the inopinate and unprecedented occurrences that are not expository or verifiable to a material substance.

81. The unique irony of the universe, is not its original or ultimate state of being, instead, the way that we define it to be in our perception.

82. We observe for the most part its materiality, yet, we are fascinated with what we believe exists, beyond that tangibility.

83. Indeed, there are innumerable things that the human eye cannot perceive that exist in the universe and are still to be categorised.

84. None of these possible wonders indicate in great measure, they exist outside of the boundaries of the physical realm.

85. Indubitably, we cannot observe that which has no material form, or it is contingent to that physical realm in its existence.

86. How could that immaterial thing result logically, if it excluded itself from the cosmos and was not even contiguous to its plane of existence?

87. How could anything plausible of that exact nature co-exist, with that of which, it does not belong to its particular quid?

88. Being infinite or not, does not preclude the notion that time is as well excluded from the physical universe.

89. On the contrary, time permits us to extrapolate from prior occurrences established, within a chronicon. Hence, it would only omit the undeniable relevance of time attached to the spacious cosmos.

90. We can opine about unseen or unknown things, but to juxtapose them to our observable universe is merely offering conjectures.

91. The vast universe is self-evident and material in its form. This is incontrovertible. Whether it is finite or infinite does not alter its veracity.

92. What is of relevance is the fact that we perceive all that is observed, and we can through this visualisation attempt to comprehend what exists or not, in the universal sense of our conceived reality.

93. This may appear to be indicative of a selected or reduced basis for our analysis of the cosmos, yet it is a reliable mechanism to utilise, when we proceed to initiate a sound deduction.

94. Inductive or deductive reasoning is a utility that philosophy implements or improvises, with a certain measure of proficiency.

95. The cosmos is an evolving existence that continues to intrigue modern philosophers quotidianly. It is replete with countless mysteries and phenomena that have not been resolved and explicated with logical reasoning.

96. Why does it not reveal itself in its totality? Could it be that we have not still discovered all of its vastidity and remaining secrets? Perhaps, we shall never fully comprehend with our limited minds, the greater scope of cosmic revelance.

97. If so, then we must be cognisant with our consciousness, anent the rationality of our explicanda, behind our physical and metaphysical percipiency.

98. For centuries, philosophy has been the progressive inspiration for innovative thinking, postulations and the aspiration for philosophers.

99. Without it, philosophers would be constrained merely by the teachings of science and religion. There would be no real alternative to the subjective arguments of the cosmos that were said to be objective in their reasoning. Philosophy is not just a random teaching, for it is the comprehension of universal existence.

100. Once we realise the philosophical maxims provided by the Oracle, then we can dispute the existential nature about gods or a god, with a foundation of logic and reason.

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