Was and is and is to come
Was=God as universal most
Is=God as particular most
Is to come=God as Becoming
The universal which is like nothing, the particular which is a specific thing are one.
The universal most is a particular thing, the universal considered as a whole is a particular.
The particulars as a whole are the universal.
The particular showcases the entire property. The property of particular. As the universal is a bundle of the particular, which is only made of the multiplication of particulars, the sole component of the universal is the particular, and the sole component of the particular is the universal.
Becoming is simply the act and movement of the universal-particular-Aporia. It is not a dialectic, for the dialectic aspect occurs at a lower level. The particular most and the universal most are one and the same yet contradict utterly. This is not the union of opposites as they are not opposite. The fullness of one is the emptiness of the other.
Dasein follows sosein and is simply the particularization of Sosein.
The tree is a quality of the forest.
A being is a property of being
The universe As a whole then is a particular but of what sosein?
If we accept that the Most universal is the most particular, then we must accept that the nature of Sosein, sosein-in-itself is Perichoretic Aporeia
OPORYYA=441=AMTh
The characteristic of characteristic is the characteristic of all characteristics and its being is the being of all characteristics, intersecting, puzzling, interpenetrating, self contradicting, within dasein it is the dialectic of becoming, within sosein it is pure Perichoretic Aporia.
The particular temporally manifests the most universal aspect and then particularizes within the dialectic, so that first the universal quality characteristic is first manifested (sosein), then it particularizes into Sein/pure being and then it manifests into a more particular form temporally and as it does so it gradually expands gaining more and more particularization, logically this becoming process ends with complete particularization which is the entire universal (absolute as monad) manifest as a singular totality (absolute as All/multiplicity) and these never separate from each other, and logically once this particularization process completes it must also complete the other characteristics whether by fulfillment of being or via Denial as the lack of being is still a sosein. The same process must logically occur within the divine attributes but since they occur in divine time under spiral differentiation it is instant thus the divine universal facets and particular facets are identical in all parts.
God in his essence=Supreme Aporia
Omni-consistent logic of Aporia(Logos)
Reflective Antinomy systems (Entire systems made of contradictory ideas and laws, this is a specific logos-form)
Total-reflective particular antinomy (logoi in their particular form as principles/laws and specific ideas within the System in question)
Our particular antinomy (Which manifests as the dialectic of being and non being as the unfolding of becoming and the transcendental Ego)
Gods essence, the sosein-in-itself of it can be defined by Four terms which have no difference, they are truly one. Person (his identity and nature and differential qualities as a whole, his uniqueness.) Aporia(self-consistent Contradictory-puzzle, The essence of god being his persons and his persons being his essence) Perichoretic Love(Interpenetrative self relation on all levels from which divine simplicity is produced.) supreme Sosein(the characteristic/property for which the whole particular-universal Nonduality and the filling of boundless characteristics and simulacra based on the virtual interactions of such arise)
The person of God is the great contradiction for his simplistic identity is his entire nature, he is who he is, he is the divine, the supreme, the I am, the great God. The personhood of god is not a appearance of the absolute, but rather the fullness of the absolute is simply the person of who is god, it is his characteristic.
This nature of being absolutely characteristic of himself, his identity and appearance, the sum total of his characteristics being his personhood and characteristic is the supreme contradiction, for The essence is the threefold persons of God and the persons of God are the essence, there is no divine attribute beyond The personhood of God, there is no part of God except his essence. This aporia nature of the personhood of God produces the boundless antinomies.
Within the Aussersein space, the Aporia of The divine personhood shines like a jewel with it’s uncreated light boundlessly, particularizing and universalizing itself by reflection of characteristic/Haecceities, this occurs because the person of god in his boundlessness is boundless Logical structure of Said omni-form yet utterly singular characteristic of personhood. This produces a boundless Logic structure which is internally self consistent but every logoi/law within this supreme logic structure is contradictory to the other Laws by manner of their differences. For each law is boundless and must fill the other parts, thus each characteristic fully fills the logos structure within the aussersein and needs nothing, but as these are necessarily boundless they contradict and thus as their root is contradiction they experience interpenetration and disjunctive synthesis upon all parts. The interpenetration causes all such Logoi to be perpetually of the same nature. The starts of the Logoi upon this stage are four fold.
The Four Fold Logos Strata
First structure, the quantum logos: the divine nature as a structure of Pure characteristic beyond universal and characteristic, pure self relational aporia.
The Second structure, Xeno Logoi: from the relations of characteristic arise nondualistically difference in itself, difference in relation to itself produces the tension between the boundless laws, the difference of these have primacy in identity to each other, thus arise as relationally alien to each other in order to allow for disjunctive synthesis between an infinite amount of alien structures.
Third structure, Mauve Zone contradictory Logoi:arising non-separate from the Xeno Logoi and as the fruition of the inherent relationship of the Xeno Logoi is the contradiction between the Xenoi Logoi, thus contradictory Logos reflects the relations of all xenoi Logoi (within a universe mauve zone) and any particular xenoi logoi (which is reconciled into a particular mauve zone, these zones ultimately being non-separate) reconciling them into an inherent Aporiatic nature.
Fourth structure, Arcane Logos: the mauve zone Logoi in question centered upon themselves and considered as having primacy within themselves have their own internal relations which are the interrelations and disjunctive synthesis of the parts and essence and laws of the interior parts of the previously unified mauve zone logos. From within this intermingling does arise the experience of dialectic (which is not instantly unified into Aporia) and the being non-being relationship, for in its universality it is an Aporia but within its particular nature it produces time and time-like characteristics within itself which it enfolds internally, thus its nature is both aporia and its dasein is a true process of experiential dialectic
This fourfold structure exists in all of the Logoi and these like a mirror shine into each other. The more ground level the strata/structure the more basic and universal it is, the more developed, the more particular it becomes and thus much more rich in the unveiling of characteristic, both however are fundamentally just unveiling of characteristic.
To Phenomenologically analyze with the maximal results we must analyze the arcane logos for though it is the weakest, most transient, bound to dasein, it is also the most richly expressed in its act of movement within time.
we first analyze the unity of the arcane structure phenomenologically, to analyze this the unified universal most which is also utterly Invisible is the structure of the transcendental Ego, as all that we experience must be bound to the selfs experience of it, phenomenologically speaking we must reduce the experience of being to this transcendental ego, and experientially the transcendental ego has no determination except its own nature (inherent-Aporia nature) since it has no determination except itself and all things are bound to it, this must be the true identity and internal identification of the arcane Logos. By this logic we can extract that all of the mauve zone Logoi analyzed from their own center contain at root the transcendental self nature or a comparable cognate, this is the eternal boundless interpenetrative differentiation of the Godhead which manifests as the transcendental Self-Unity of all persons, objects, properties and otherwise which exist within the aussersein. This is the transcendental root of the Lebenswelt as it exists within the aussersein.
The transcendental Ego as the ground can be divided into Four Strata also going from base simplicity to rich complexity.
The Four Fold Strata of The Transcendental Ego and the pure immanence of Life implied by it.
First structure, Raw unconditioned undifferentiated consciousness (atziluth) which is the nature of Pure being, the most absolute and universal quality in all existence, that which is experientially is simply the experience of ones own consciousness which is empty of any other characteristic other than its being, its being is pure becoming (movement) for all consciousness is consciousness of something, as such consciousness is not simply static but rather a static unity which dynamically unfolds. This consciousness folds upon and unfolds upon itself, consciousness empties itself and fills itself with itself, for all consciousness is consciousness of an outside, the consciousness cleaves to outside of the consciousness and in that is cleaving to more consciousness which fills it internally via reflection/copy of the data is given. Thus the consciousness in its purity becomes ouroboric, consciousness being consciousness of itself and exterior itself towards itself unveils itself of itself. This is done through through the arising of the next structure.
Second structure, Difference in itself and its implication(Briah): the unfolding and of consciousness to consciousness particularizes raw consciousness into a series of discrete points/concepts which gain relational existence towards each other, consciousness cognizing its particular aspects dynamically produces base principles/properties/characteristics/laws/ideas which express the inherent dynamism of consciousness, each particular dynamic expression of consciousness being of the same universal being of raw becoming, but differing in dynamic expression of form. (The sosein is consciousness, its manner of being is the multitude of cognized information and data points) this dynamism and particularization which is in truth the arising of difference-in-itself, difference and dynamism are one. This differentiation principle coalesces in the phenomenological center producing a heart of Utter unique difference within the center of consciousness, correlating all of the particularizations via disjunctive synthesis, as such all such categories such as being, becoming, one, many, cause etc as characteristics within consciousness dialectically synthesize within, coalescing into a heart of difference, producing the third strata.
Third structure: The Dual-form (truly trigorm) Ego(yetzirah): this coalesced heart of differentiation divides itself and confirms itself by a dialectical process which it is the Aporia of, for this center of consciousness says half of it “I am this” while the other half says ( I am not that) thus via negative of the particularized concepts does the pure ego arise, and this pure ego’s empirical Ego arises by the denial of identification with objects, and the objects affirm their difference by their denial of union with the subject within consciousness. Thus arises the Ego in its two forms which primarily shall intermix and further particularize the categories of the characteristic differences of consciousness. This works by producing a virtual plane between the raw relational characteristic-categories which intermixes them and automatically submerges them into a “I” and “not-I” division which automatically morphs the conception of i(by introduction and re-admixture of data) and not i(by the same) but also produces eidetic structures and frameworks, this ideation of the particulars of consciousness produce the multitude of mental richness, conceptual differences, novelty and newness of ideas and through disjunctive synthesis continually expand the boundaries of phenomenological experience. These associations automatically load any perception with a base amount of characteristics and meanings(I, not-I, Being, etc) which are foundational and from the intermingling of all of these arises the fourth strata
Fourth structure, The World as perceived(assiah):the intermingling of all of the previous is through intentionality infused with basic basic perception, the intermingling ground of the eidetic intuition and empirical intuition with the active world in its intermixtures as it seems to exist in its inter-subjective reality is this Zone, phenomenologically all worlds, forms and ideas are coalesced and synthesized by their difference, whether they dwell in the difference of non-being, difference, illogical, unconsidered, not-yet-cognized or what have you, all of this fundamentally is infused into a pure immanent-transcendent experience which has no barriers or breaks or hard lines or structures between it.
The Four Fold Object Strata of The World As Perceived.
We can further divide the world as perceived into categorization of the Strata of its object content. This material world being prior to perception void like and having the form of raw consciousness, we must analyze matter to understand the formless nature of the form of consciousness as the world as perceived.
First structure: Raw inorganic matter/spatial-temporal stratum, for all objects have space, extension, dimensionality, and so forth. This raw nature of spatial structure logically must contain its own series of categories (see mathematics as a whole for the varieties of spatial-temporal-numeric categories ) This space provides the environment, substance, form and sustainment and the conditions necessary for the arising of the next structure.
Second Structure: The Organic: those objects and modes of becoming which have biological existence, multitude of movements, shapes, physical bodies, modes of being, relation in perception, etc. this is the arising of simplistic life out of matter such as plant matter or basic animal mind. Each of these have their own complex categories and have within them the ground categories of mathematical levels still in tact. Organic biological life coalesces and multiplies itself via particularization (species and members of species, plants and specific plants, cell types and specific cells, the sosein of the organic type naturally requires the Dasein particularization or being such in a process of Time) this particularization produces a third structure within the individual’s dasein, which is
Third structure: The psychic/conscious creature. (The individual consciousness considered as a structure itself) and each individual creature within these ways of being have their one interior nature, seemingly their own manner of consciousness, perception, ideas, categorization methods, identities, etc. these individual enrich the group by filling it with a multitude of dynamic consciousness modes and structuring methods(individual creatures), these interact and dialectically as individuals grouping through proximity and dividing themselves along a “similar-dissimilar” self division unify and produce the fourth structure.
Fourth structure: The Spirit/Cultural Spirit. Those which share proximity and similarities bind together and particularize into a culture (whether this is the simplistic culture of a pack of apes or of the complex culture of a singular state or even the world as a whole, doesn’t matter) this culture unifies the modes of being into a smaller more particular selection of modes of being, conception, experience and thought. This forcibly enriches the phenomenological experience of each individual via the shared cultural space, all of these cultures dialectically move towards the coalescing into a perfect reflection of the entirety, their dialectic movement will resolve eventually (given a unforeseen amount of finite years) into a uniform singular particular culture and particular spirit. The primary agent towards this goal is technology which by its nature maximizes the proximity of man and phenomenologically dissolves any differences between them by re-coagulating them into a purely self constructed culture-spirit whos sole basis is the unification of the most: communication maximization and acceleration of the dialectic of the cultural spirit being its entire nature, by this process eventually shall the entire fourth strata reach the ultimate particularization which paradoxically requires the hybridization with in-animate matter (technology) resulting in a spiritual-cultural One thing, the absolute of the fourth structure having maximal richness of diversity and yet absolutely uniform in its particular nature. Which would cause a chain reaction in which The Four Fold Object Strata of The World As Perceived would through harmonization be reunified as a whole experientially with The Four Fold Strata of The Transcendental Ego, as the particularization of the world as perceived would reconfigure the experience of the transcendental Ego’s invisible unity, but since it has been particularized and unveiled the unity would be experientially magnified, unifying all of the transcendental Ego and cognate conceptions which exist thus reunifying the transcendental Ego with its mirror reflections within the The Four Fold Logos Strata, thus the four fold logos strata would be experientially married resulting in the experiential re-appearance of the Sosein in itself and its Aporiatic Perichoretic nature which is the re-appearance WITHIN experience of the Person of the Supreme God.





