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ABSOLUTE

Book by Dejan Stojanovic · 29 quotes · Dejan Stojanovic, Absolute, Universe

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ABSOLUTE Quotes

“There is a world beyond the world, the primordial Being, which I call the Universal Mind. This world is independent of its creation, yet its creation depends on it. Still, in its metaphysical “form,” the Being loses its purpose without creating or recreating. The Being must create to keep itself alive. Without creating, it is dead. Creating is not only the source of the Universe but also the source of the continuous life of the Being through myriad forms. The life of the Primordial Being is dependent on its creation and vice versa. The life of one depends on the life of the other, although they always, in a way, stay the same. The Creator is its creation, and its Creation is the Creator. The Universe, or the World, depends on the Primordial Being, the Universal Mind. Yet, it is conditionally independent in creating the always new Self, a new World (ultimately the source of free will).”

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“It is impossible that, by pure chance, the Universe would organize itself in any way (not to mention finely tuned) either in one Universe or a multiverse. Per a cosmological constant, as we see it, the Universe must contain the same potential everywhere, and this potential is not dependent on chance. Still, it is enriched by chance so that the infinite potential may work along with free will.”

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“God of itself is nothing, and the Nothing of itself is nothing. In the absolute, without the world's existence as a plurality, God equals nothingness, and therefore the whole Absolute is nothing. The world is the Exit of the Absolute through God into nothingness and, in that way, into existence. The primordial essence in this manner becomes existence. Once the Being (God) and the Nonbeing (nothing) are united, neither one is nothing anymore. In this way, not only does the Absolute save itself, but it also saves the Being and the Nonbeing. This Nonbeing (nothing) is not nothing anymore but becomes something equally crucial as the Being itself.”

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“If we state that there is something, this statement confirms and proves the existence of something (even if it is not a confirmation or proof of any particular something). Otherwise, there would be no way to state anything if there was not something in the first place. Even if there is nothing but an illusion in our head, it is still the existence of an illusion in our head, which is something.”

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“For argumentation, we can imagine there is only this Universe we are aware of, and we can treat it, along with black holes, as if there is nothing beyond it except absolute nothingness or absolute void. This world would be Einstein’s space with the curvature of space. Beyond it, there is a “spaceless space” without curvature. But without the uncurved “spaceless space,” curved space is impossible. This spaceless space is nothingness, and only a void provides room for the creation of space. The only real space is the spaceless space or absolute vacuum, and this spaceless space cannot be curved. What is curved is the creation that took “one part” of the primordial void, to put it that way, to create the World—the gravitational field and the spacetime continuum. But the primordial void, or the only real space that there can be, is not curved and cannot be curved.”

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“What makes space possible? Just of itself, space is nothing. But without nothingness, there is no space. Space is made only from nothingness. Without Nothingness, the Absolute would not be complete, and there would be no potential for space in the world. Absolute would be impossible without nothingness. Absolute, without the void, is zero, and the void, without the Absolute, is zero. Zero can only be equal to itself, which means that even in the supposed separation of the Absolute from zero, they become the same and only one—Zero.”

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“Absolute, without the world or universe, is finite. When the Being is equal to the Nonbeing, the Absolute becomes the same—the Nonbeing. The World-Universe is possible only through the active relationship between the Being and the Nonbeing. The absolute potential of the Being and the Nonbeing is initiated and becomes the source of space and time (spacetime), as we understand it, and is the source of infinity as a never-ending potential. Absolute finiteness is infinity because both absolute finiteness and infinity are nothing.”

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“If the will materializes as an idea, this distinction becomes less distinct. Almost the same scenarios, as in metaphysics, can be applied here within the realm of the physical world. What serves the role of the noumenon in Plato’s sense (even Kantian) is replaced here not by a metaphysical (transcendental) idea but by an always-present “idea,” carried by will and manifested through the world (matter).”

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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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“A dimension is a measure of something wrongly used as the property or feature of something, but space itself is not, in its essence, what we think it is. We imagine space, conceptually and linguistically, as something solid and conditionally emptiness if this emptiness is within something tangible as matter. In this way, all we measure is the measure of a shape that we see in the way we see it, not how it is. We can also measure distances between the shapes. This is how we form our idea of space. Even if there was no absolute vacuum, what gives space or dimensions to anything we measure or see as space in the “material universe” is this void or nothingness. We experience and measure all the physical qualities of reality, but they are only “coordinates” or informational, immaterial skeletons of Reality appearing in the forms we experience as “physical.” We measure this very void for, without it, space or our idea of space is impossible.”

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“One factor that obstructs our understanding of the world is our insatiable desire to understand it at any cost. If we insist on understanding the world at any price, we will not understand it or will only partially understand it. Such an attitude is motivated more by self-promotion than a desire for fundamental understanding. If we freed ourselves from all possible chains, we would expand our views, and what we wanted to achieve at any cost could be achieved at a lower price.”

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“Space, in its essence, does not exist and, therefore, cannot be curved. What exists is only an emanation of the Supreme Being transformed into reality. We measure the expression of the Absolute and not the absolute itself. We already elaborated on the manifestation of the Absolute as we see it. Therefore, the curvature of space is a curvature of the convention, as presented to our senses, the curvature of the emanation and manifestation of the Absolute Mind in the World.”

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“For Schopenhauer, there is only one underlying reality; for Kant, there are things in themselves as a plurality. The difference is singularity against plurality (diversity). But this difference may be only on the surface, for it is hard to imagine that Kant thought of noumenon (if equated to a thing in itself) as of plurality, but rather that things in themselves are not differentiated in the noumenon as they are in the world of phenomena for these phenomena are only particular, phenomenal manifestations of the One—Noumenon (although this may not be the case with Plato). Let’s think deeper about Plato’s idea of noumenon. We may conclude that, although on a superficial level, noumenon may contain plurality, when we look deeper, we may conclude that Plato’s noumenon is singularity too. Regardless of the description and explanation in the Republic, Plato’s noumenon is or may be the undifferentiated One. The idea that the world we see and the things in it are only the shadows of an underlying reality or noumena does not necessarily mean that all these things have their literal equivalents in the noumenon. In the end, there seems to be less difference between Plato’s forms (ideas) and Kant’s things in themselves than it looks like on the surface. Still, noumenon, although being a singularity, being the One and universal underlying reality, contains plurality as a potential.”

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“Philosophers and scientists throughout the ages have been concerned with these questions. Still, the question is not only about posing the question but also about posing the right question and understanding the meaning of words and language. The right questions and good reasoning often lead to the correct answers, but we are dealing with how and when we establish the right concepts. Have we ever? How far are the concepts, beyond our words and language, from the intrinsic nature of what we try to describe and comprehend?”

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“To reach the truth, it must be at the absolute level. But does the absolute truth exist, and what does it mean? Do ideas represent truths? To what extent do ideas represent truths? These questions mostly relate to society and abstract or concrete questions concerning ethics, aesthetics, psychology, philosophy, and religion. Exact sciences are based on and governed by different standards and concepts of truth or ideas about the truth. Regardless of this dichotomy, it is only a dichotomy on the surface. Deep down, the absolute truth is at the equidistance from all these essential points, or all approaches, regardless of their origin (based on purely theoretical thought or conclusion resulting from an experiment), provided that all these approaches have equal merit based on the intrinsic value of any particular endeavor or approach.”

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“Dimension gains its value only when something is already measured. Before we measured it, we did not know its dimensions. In this sense, we cannot say that space has dimensions but that specific quantitative values can be measured. Here, too, we come in contact with the idea of the concept, where the concept goes astray from an idea or truth in proportion to its linguistic separation from the rule or its original idea of the very words and their meanings. The linguistic purpose of the word dimension, originally, was to represent the measure of some of the features, or all, of space and not to be the very feature or property of space or of that to which the measure, dimension, is applied, or of that which it sustains.”

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“The question is, the measure of what do dimensions represent? What is space? If we measure the length, width, or height of anything, we measure what is presented to us, through senses, as shape. Every visible shape in nature and, most likely, invisible too, is, for the most part, emptiness or nothing. That which we measure does not exist in a higher reality but is emptiness. That which gives a quantitative value to space is emptiness, not matter. If we could expel emptiness from space, it would lose length, width, and height. We measure emptiness, not matter, and emptiness is not dimensional; there is nothing to measure; it is the same everywhere. Something must exist to be measured.”

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“If there is only one primordial Being “in” the Nothing, there is no relationship between this Being and anything else, and all this void is equal to zero or infinity. But, if there is an appearance of a “different” something, the Universe, the “material” Being “in” the Nothing, there is a relationship between the two entities, and anything in and between them is space. On the other hand, since these universes are pluralities, there is already established space inside them due to the plurality and distances they cause.”

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“Although the Nothing is nothing, of and for itself, it is not nothing when interacting with the Being. This interaction activates the passive feature, void as a potential for space, of the Nothing through relationships, and it provides the medium, space, for its division and expansion into existence. In this way, the Nonbeing creates the Being partially but equally important. On the other hand, the Being transforms nothingness from nothing into real space.”

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