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ABSOLUTE

Book by Dejan Stojanovic · 50 quotes · Dejan Stojanovic, Absolute, Universe

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ABSOLUTE Quotes

“Quantum entanglement Quantum entanglement is a sign and subtle proof of the Universal Mind securing the oneness or singularity of the “material” world. This way, the ultimate immaterial reality operates within the “material” reality. The laws of physics are at work with maximum speed, yet the information is ever-present and omnipresent simultaneously, which is, in a way, proof of quantum entanglement. Einstein described the phenomenon of quantum entanglement (particle entanglement, when a particle is in two places simultaneously) as the “spooky action at a distance.” He also said: “I don't believe in quantum physics because I believe the Moon is there even if I am not looking at it.” We agree with Einstein that the Moon is there, whether we look at it or not. We also believe that we cannot affect the position of a particle, either if we look at it or not. It appears as a particle when we look at it because we identify and recognize it. When we don't look at it, it is a wave, an illusion. We do not make any impact on it. We also agree with Einstein that a particle has a definite spin before being measured. Einstein has shown that one particle can affect the other if the signal travels between them faster than the speed of light. On the macro level, if we disregard the micro level of a micro level at which the smallest immaterial indivisible “particles” (not yet discovered) may travel faster than the speed of light, the signal traveling between the “particles” may be faster than the speed of light. It may be at any place at any time. Information is not lost because, on a micro-level of a micro-level, there is an "absolute" velocity (of immaterial “substance,” “particles,” information, messages, “thoughts,” and underlying oneness of reality) that secures the “absolute spacetime” even in the world of plurality which the Universe is. This principle is oneness in a plurality (or singularity in diversity). In this way, the original oneness (singularity) of the primordial Universal Mind of the Absolute is saved even in the world as its manifestation. There can be no plurality without oneness (singularity) simultaneously; otherwise, the world would not be possible. Without the underlying oneness, the world would be a mechanical compilation of "dead matter," incapable of producing any logical or sustainable physical system or the world, not to mention biology and life. Without oneness or singularity, the world would be “existence” without existing, equal to nothingness. Quantum entanglement, securing the instantaneous interconnectivity among the unimaginable number of “material” entities, is the underlying force in action, uniting everything in one superbly interconnected and alive organism. Quantum entanglement also manifests “absolute speed” and nonlocality; otherwise, particles would not have instantaneous interconnectivity. The Universal Mind (Primordial Immaterial Force) is the uniting force of everything. In partnership with emptiness, the Universal Mind is the creator of everything and reality as we see it. • A = ∞p (Where p is potential) Absolute is infinite potential. 0 = ∞ • W = P (Where W is the world or U—universe and P is plurality) • A = P+p (Plurality) Any existing world (Universe) is finite. The Absolute Mind is immaterial and limitless, but it is still limited in itself and any particular manifestation (the world) and infinite in its potential. In other words, it can appear at any time, anywhere, as a specific manifestation, and it can go on (appearing and disappearing in the form of universes) forever ad infinitum. This potential of the Absolute (and the Nothing) for infinity (as a never-achievable goal) is the leading cause (source) of uncertainty, which, ultimately, is the source and basis of free will. Without uncertainty, there is no free will. Determinism excludes uncertainty and, therefore, free will.”

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“Matter, as something obvious and tangible, is all around us, but as we already know—what we perceive is only a presentation of the world to our senses through which we make the picture of the world. Our senses allow us to touch, smell, and feel love, pleasure, and pain. Everything looks material in a literal sense, yet what lives is only an idea translated through the senses. All we feel, touch, smell, and see exists because we not only touch it, smell it, and see it but are aware of it and have an idea about it. Beyond all we see or imagine, there is an overpowering mind. Without this, mind-matter is not only dead but is also not possible.”

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“If we could become accustomed to this kind of reasoning, we could recognize that what determines our usual way of thinking, not necessarily perception, which we often condition by thoughts, is the paradigm accepted as “absolute truth.” However, it may not be the truth. It is impossible to imagine anything as absolutely dead except something nonexistent, which is, on the other hand, not dead but only nonexistent.”

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“There is no actual death in the Universe, only a transition from one state to another. The fact that matter, for the most part, does not have an awareness of itself does not change this fact. Matter itself, in all its forms, is alive everywhere. This life is possible only through something which channels it and feeds it. That something is the Absolute Mind or what, often misused and misinterpreted, the word God means in a deeper and broader sense.”

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“We must use certain words; it is the main way to express our thoughts. Even with simple words, like mind and God, the matter becomes more complicated when we use them as terms with specific meanings outside their usual meaning. In this sense, God, as interpreted in most religious books, except in Buddhism, is not only personalized but becomes personal—he “listens” to and “cares” about us in a literal sense. On the other hand, the Absolute Mind is a different idea of the Being. However, what exists exists, regardless of our interpretation, and is not affected by our interpretations, except as a development of ourselves, which is, at the same time, the life of that of which we are part—of the Absolute Mind.”

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“According to St. Augustine of Hippo (354—430), “The highest good, than which there is no higher, is God … And consequently, if He alone is unchangeable, all things that He has made, because He has made them out of nothing, are changeable.” Augustine also used the idea of logoi spermatikoi in the context of seminal reasons (rationes seminales, Latin from the Greek λόγοι σπερματικοὶ or logoi spermatikoi), or “seedlike principles,” “causal principles.” Based on this theory, God created the world by inseminating the void with seed. Other Christian thinkers accepted the idea, including Justin Martyr (100—165), Athenagoras of Athens (133—190), Tertullian (155—220), Gregory of Nyssa (335—395), Bonaventure (1221—1274), Albertus Magnus (1200—1280), and Roger Bacon (1219/20—1292).”

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“We can accept energy transformation into mass and that they are the same. But matter, or this kind of energy, could have never come into Being just of itself and could not have created itself, as it is, from nothing. As we described, matter (energy, mass) is impossible without the primary quality. Not only would it not be possible, but it would also be dead without direction, purpose, and meaning. Although, according to Einstein, matter is a condensed energy, energy is still massless. Without kinetic energy, everything would not only come to a stop but disappear. Through motion, the Universal Source secures all the laws of physics, including gravitation and the universal cosmic order. In a way, energy is an unidentifiable “force,” the Bridge between the universal Source and matter.”

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“Richard Feynman had to say this about energy in his 1961 lecture: “There is a fact, or if you wish, a law, governing all natural phenomena that are known to date. There is no known exception to this law – it is exact so far as we know. The law is called the conservation of energy. It states that there is a certain quantity, which we call energy that does not change in manifold changes which nature undergoes. That is a most abstract idea, because it is a mathematical principle; it says that there is a numerical quantity which does not change when something happens. It is not a description of a mechanism, or anything concrete; it is just a strange fact that we can calculate some number and when we finish watching nature go through her tricks and calculate the number again, it is the same.” All significant philosophers and scientists throughout history were in their own right, right if we consider the context, time, and place, the point from which they observed the world by the means available to them. If we understand this context, we know how much harder it was for them to decipher the world previously unknown, except as an experience without fundamental and deeper understanding. In this sense, all these philosophers and scientists were, in a way, “right,” even when they were “not” right. Correctness or wrongness of their ideas and opinions shall be measured more by how they helped our understanding and ideas developed directly from their thoughts. Even if they were in some way wrong, great ideas helped our ideas develop and allowed the formation and formulations of great ideas that will follow. Quality and potential of insights and ideas are more important than strict correctness without any potential. Progress in human history would not be possible without following the traces of long-bygone giants (as Newton understood them). We can hardly produce any new important question that ancient Greek philosophers did not pose. The whole idea of Western philosophy, as it is, would not be possible without the ancient Greeks. This statement holds even when we talk about the modern era’s greatest philosophers, starting with Descartes and culminating in the works of the great German philosophers Leibnitz, Kant, Hegel, Schopenhauer, the Dutch Spinoza, and others. Almost all central questions or problems treated by these philosophers were already postulated, discussed, or touched, directly or indirectly, by the great ancient philosophers who paved the way for the others.”

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“The first spark puts Everything in motion, sufficient that Everything seeks its place unmistakably based on the principle of chance or a program. Evolution makes no difference, whether chance or a program, because Everything will play out according to “plan” and establish order. If we suppose that the whole future development lies in the principle of chance, then this chance must be so perfect that it is irrelevant if the program develops perchance or under the supervision of a higher power. The result would be the same. (The chance offers a bigger chance, for in endless cycles of the Universe and life, the chance always empowers or enables a new world and order.)”

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“If the gravitational field is space, according to Einstein, then this field is the generator of Everything. What makes the gravitational field or space function is motion or the original, primordial “vibration” (Max Planck’s term). Without the original vibration, there would be no motion and no gravitational field. Without motion, there would be no gravitation, no gravitational field, no space, and no curvature of space.”

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“This illusion is reality, and we shall acknowledge it as such. The interdependence of secondary and primary qualities, the dependence of our senses on the world, and the formation of our impressions are all realities. But, if reality is not reality, as we see it or understand it, this does not mean it is not a reality. Without these “illusions,” there would be no meaningful reality. Reality as it is, in its ultimate and absolute state, without transformations, is equal to nothing.”

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“Only the real truth can serve the real purpose. If a desire or will is not represented, first and foremost, by the desire for the truth itself, then it cannot have enough power of merits to deserve real power. If we obtain the actual power, regardless of its merits correlating to the real truth, then this power is not real power but either an abuse of power, an illusion, or a simulacrum.”

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“Questions and debates related to the distinction between primary and secondary qualities, starting with Galileo, Descartes, Newton, Boyle, and culminating with Locke, Berkeley, and Hume, although we can go back to Democritus and his conventions, arise not only from these qualities per se but also from the lack of clear and precise definitions of these terms, including the terms “sensibles” (“sensible qualities”) and “proper and common sensibles.” For the philosophers of old, since Aristotle, proper sensibles were the same as secondary qualities for the philosophers since Locke. Common sensibles would be primary qualities based on Locke’s classification. The main distinction shall be sought between the essence of the Being as a singularity, in its ultimate mode, and its manifestation, appearance, in and through plurality. We can further postulate that there is a distinction between the essence of singularity and its appearance or manifestation in (through) plurality. The next question is whether Plurality saves the essence of singularity. Although singularity is saved even in plurality, this essence hides beyond appearance, and the senses cannot experience it. The senses experience only the appearance of plurality, not its essence as a singularity.”

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“Locke’s distinction between primary qualities of the thing, which he described as solidity, extension, figure, motion or rest, and number, are not primary qualities of the essence of the Ultimate Being as it is but, at best, can only be, conditionally speaking, primary qualities of the manifestation of the Being in things, in plurality. As such, the distinction between the primary and secondary qualities is not between the essence and appearance (reality and appearance) but between the different modes (levels, properties) of appearances.”

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“What, then, can be the Absolute? The most logical answer is that nothing can be absolute. This answer hides a few paradoxes. If nothing can be Absolute, then there is no absolute. It is impossible to conceive something absolute in the smallest and the biggest, functioning perfectly without the possibility of a mistake or chance. Impossibility of this kind leads to the erosion of the perfection of the Absolute.”

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“For Schopenhauer, the world is an idea. Although in a way distinct from the will, this idea implies will and therefore equates it. If the world itself is an idea and if nothing exists beyond this world and this idea, then there is no place in Schopenhauer’s philosophy either for noumenon or metaphysics. If everything is the world and the world itself is an idea and the will, then the whole world is a phenomenon: subject and object, cause and effect, purpose and meaning. Although there is a distinction between the idea and matter, this distinction is only on the surface, since even if the world is an idea or an appearance of a hidden idea, this ultimate idea is not beyond the world but is the world itself, which annihilates the substantial distinction between mind and body (matter and idea).”

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“If we equate Schopenhauer’s idea to noumenon, this idea can become the mind’s essence in our sense. On the other hand, if we equate Schopenhauer’s will to the world, then we can equate it to the secondary quality of the primary essence (Locke’s primary quality). This almost invisible dualism in Schopenhauer’s thought can be easier to understand if we treat his idea as essence and his will (manifestation through the world) as existence. We can further conclude that without the essence, there is no existence but also that without the existence, the essence “disappears” (is on hold as potential).”

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“The will must be the fuel of the essence. Without the will, there is no existence; although it contains omnipotence, an idea still dies. In this sense, the will for existence and life is equally important as an idea because, without the will, the essence dies. The only way for an idea to survive and live is through existence. (Without the will, there is no existence; without existence, there is no world; without the world, there is no idea; without an idea, there is no will, which implies that idea and will are essentially the same.)”

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“All suffering is the price of life. All suffering must be in balance with all beauty. The pessimistic view is more an expression of the individual state of mind (outlook) than the external state of affairs (“objective reality”). According to Kant, the will is the universal legislator. Similarly, we can equate pure reason to the Supreme Being (essence) and practical reason to a plurality or multiplicity (the world, existence).”

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“Only nothingness has no beginning or end. The One does not have a temporal beginning or end, but the One has the capability or power of dissolution or dividing. Zero is absolute: it cannot be divided by itself or others or subtracted or deducted. Only the Zero can capture or fill in the whole “infinity” because it does not need a new number and then a new number and a new one again, which is absurd because the number itself would, in that way, sink and die of itself lost in its infinity.”

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“Since both past and present are in the Primordial Being, he has already walked his way; he will not arrive at any other time or have more or less time. He will return to the same “place” simultaneously, beyond time. He swims outside time and seeks and offers the purpose through the artifice of time. No particle is aware of its most profound memory. However, every particle rushes through time in its unmistakable walk, and every mistake is part of this unmistakable walk, part of its perfection.”

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“Life has no meaning without the past and future; the present, without the past and the future, is the frozen moment. We all fight for the present, but if anything exists in time, that is the past and the future. Is it possible to measure the present? How long does it last? The present second is not the present: before we think about it, it becomes the future; when we think about it, it becomes the past, and the future becomes the past in the exact second. (This is a good argument about particles and waves since we cannot determine a particle’s exact position and momentum.) What time is there in the present? Only the Absolute is in the absolute present because the absolute present is timeless and spaceless. The present is eternity, and eternity is nothing.”

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“If we divide the second, every fraction becomes the past faster than the speed of thought and every fraction of every fraction. We would need to step down to the Zero Point of time to measure the present; we would need to divide the smallest number by the infinite number of numbers and look for the past in the infinity of the second. The whole matter is smaller than the numberless “number” of infinity. Infinity is endless.”

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“Even endless knowledge of the Universal Mind cannot sustain infinity as actuality. The Universal Mind cannot transform into an absolute plurality of infinity. Its purpose is to transform from one into many and to exist meaningfully. The meaning and the purpose of the Universal Mind are saved based on this limit imposed by something without any limit, the infinity.”

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“Real endlessness, absolute multitude, and variance imply an accident or the impossibility of an accident, which boils down to the same. Absolute multitude and endlessness can exist only in emptiness. The Home of endlessness and the multitude is Zero. We have to reach the bottom of a second, the bottom of time, to pass through the whole multitude and “infinity” to catch the present. Nevertheless, it is impossible to catch the present because it is Zero. Over time, the future becomes the past at the edge of Zero. The present is the annihilation of life; the present does not exist, but Everything is the presence of an organism that remembers and breathes according to its program—the present is the eternity it tries to avoid. All the rest implies some motion or illusion; it resembles eternity because it has eternal life.”

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“Zero is the enslaved time, enslaved past, and future in the present of Zero. Zero is the end of recording: the time that contains all time and an absolute multitude within itself. Time, an eternity, is smaller than a moment, than a second, than a fraction of a second; it is not measurable. Time does not exist. Eternity does not have measure; its only measure is Zero, into which it goes to sleep. That is why an instant is longer than an eternity: an instant has a duration.”

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“Zero enslaves space and time when a compressed idea, the Universal Mind, explodes into itself through emptiness; when a compressed idea, the mind converts and irrupts into countless ideas (messages). Creation of space is the classification and ordering of ideas (information), not division or motion but development, birth, and happening, the life of an idea, and development of the musical scale. Space is the trembling of emptiness: the life of a mind that listens to itself.”

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“There is no time and space. Motion is a Sisyphus’ stone, and space is emptiness, which is nothing. Zero enslaves the space within itself, leaving emptiness without space out of itself. Zero frees the space from the condensed idea, offering the emptiness to spread within the compressed mind. The enslavement of emptiness is the birth of space. Freedom of emptiness is her slavery. Emptiness becomes the slave and the master; obeying God, the vacuum gives him birth, in a way, by providing space for plurality, but simultaneously enlivens itself.”

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“God is Sisyphus, and existence (life) is the stone. The accomplishment of purpose is the saddest point. Sisyphus is happiest without the total accomplishment of the purpose, while he persistently works and aims at the top. The accomplishment of the purpose is Sisyphus’ fall, so he forgets his achievement quickly. Voyage contains his whole hope and beauty; the voyage is the purpose of the stone—purpose to itself alone. He always arrives in the same place but chooses voyage instead of the target. The purpose and target were always there. Voyage is always new because it is fed from oblivion by unaware memory, with infinite possibilities stemming from the nature of the absolute through “free” will and unincidental accidents or errors. Voyage is the ultimate goal or purpose because it hides an infinite multitude within itself; the infinity of the finite through endless possibilities. The beauty of infinity is always new; the voyage is the sum of happenings on the scale. Every experience or adventure is new. Beauty shines from experience.”

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“Only the possibility of a journey creates space because space, before and after, becomes (is) the same; only the Way on a journey creates time, and the idea of the goal gives birth to time. Time does not measure time but the length of a passed road. The journey is space since nothing journeys (travels) from one to another or apart from one another. Nothing is ever separated; rather, all travel with all; all looks for itself within and in the other, and every path is the idea of the Being that finds itself on its journey because it is the Way.”

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“In the way we understand space, there is no real void, but in the way I described the void in the previous sections of this book, the real void is always present. What we see and experience as space is an illusion. It is impossible to transform a void into energy or matter and curve it. The real void is uncurvable. What is curved is the “immaterial” Universe in the form we experience as space, energy, and matter based on the realities predicated by the Ultimate Primary Quality of Reality and based on secondary and tertiary qualities we have already described.”

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“The real void is the medium for the Being to “create space” or the appearance of space with the help of the real void. Without the real void, there would be no volume; without volume, there would be no space. Although passively, the Real Void “participates” equally with the Being in creating the Universe. The passivity and nothingness of the void are its biggest “asset” and “force.”

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“Our idea of the birth of the Universe through the Big Bang is only our limited idea about the Universe and not a real explanation of the Universe itself as it may be and not as we think it is. Therefore, we would have to define, in the first place, what a real Universe is. We have to determine whether we can always use our ideas about the Universe as a basis for understanding the Universe. But, if we are not sure we understand, or know with certainty, or at least to a high degree, what a real Universe is, in its totality, known and unknown to us, then we must think about it more hypothetically.”

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“Can we go beyond the existing Universe to establish some scientific truths? However abstract this may sound, we may question relations and influences. For example, if there were other universes anywhere before the Big Bang of our Universe, how could that have affected our Universe, and would these effects be measurable or if there were any? Many other questions relating to impact and influence may indirectly lead to latent potential answers.”

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“Then, we must be sure we understand what creation and recreation are. According to atheists, the world is accidental. But is that possible? I firmly believe that science can prove and will prove that matter can't come into existence just of itself or be always there just like that. It is almost inconceivable that matter, if it did not possess any information enabling it to function, would be able to evolve, in some instances, to the point of awareness of itself and the world around. It is almost impossible that matter, or energy, as such, originated just of themselves or always existed.”

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“When the small is so small that it almost touches the farthest possible end of “infinity,” it becomes uncatchable. It is the point that we freely choose to call the “point” of “absolute speed” when the smallest, or near the smallest, when looked at, appears to be a particle and, when not looked at, seems to be a wave. The smallest must be the trembling of “matter” near the point of zero. It has nowhere to go except into the bigger. The life of the small is the life of the big.”

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“Even if we naively try to explain the immeasurable spaces, energies, and galaxies of the Universe with the so-called dark matter and dark energy, it is hard to comprehend, regardless of all possible physical laws and laws of compression or contraction that such waste energies can fit into a tiny “spot.” If energy is indestructible, this beginning will prove the opposite based on its smallness. If something can disappear into nothing, it must be “destructible,” regardless of our conceptions.”

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“Another force, which is not a force at all but is equally important, is the "force" of the Nonbeing, the force of the Nothing, the force of Emptiness, or the absolute vacuum. Without this “force,” space and time would not be possible. We must also state that time is impossible without space. In this sense, we treat time as a feature or property of space.”

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“Tunnel from the absolute realm into the relative realm of the world and vice versa. Without one, there is no other. This point could also be the nucleus of a black hole at the point of its absolute density where everything sank into One without any space. That is the Zero point. This point is the gateway to new life. At this point, a black hole either “explodes” or disappears.”

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