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“Considering all these elements, the context and frame from which we try to think or place ideas become more extensive and cannot be easily simplified to fit the purpose of a "winning" argument or idea. For example, the concept of intelligent design is, in a strict sense, a religious concept, but must it be strictly religious? To answer this, we must first ask what intelligent design is. And then, what may this design be from a metaphysical point of view, from the point of view of creation or recreation? How much do our particular human ideas about design enslave us, and can we even think about the design outside of our strictly human context and place it in an extraordinary context of the Absolute, God, existence, essence, matter, and Universe?”

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“The visible universe contains only 5% of visible matter, whereas dark matter constitutes 27%, and 68% is dark energy. According to some scientists, dark matter may be in other dimensions. This idea is compatible with my idea of an Omniverse, although a Multiverse does not need to be in other dimensions. Nevertheless, such a Multiverse may contain material (perhaps unapproachable by human beings) beyond our imagination.”

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“Since scientists have no answer to dark matter (except dark matter filament), the most logical explanation is that it is invisible. Some questions remain: 1. Can matter be invisible (or imperceptible by our senses and instruments)? 2. Even if matter could be theoretically invisible, is it possible that such a vast amount of matter, like dark matter, would escape all our knowledge and existing laws of physics and be unidentified until recently but wholly invisible and beyond our reach? 3. If dark matter is imperceptible, what makes it imperceptible? 4. Is it potentially perceptible but not perceptible to us as human beings? 5. Is there anything that would still avoid perception even if we possessed the absolute perceptive ability or technology with these abilities? 6. Or, is dark matter our way of explaining the unexplainable and offering a linguistic form to unknown phenomena? 7. Or, is it our inability to go beyond the spectrum, outside the existing frames, and try to decipher the unknown beyond the known frame of reality or what we see and understand as reality and the Universe? The answer to the first question is known; even atoms are invisible not only to the eyes but to microscopes. It is, therefore, theoretically possible that matter can be hidden and imperceptible. Still, it is hard to imagine that vast amounts of the mass of the Universe would stay unaccounted for within the realm of already advanced understanding of the laws of physics, instruments, and experiments. It would be possible to prove mathematically, based on what we already know about the Universe, the mass, the dispersion of energy and mass, and by these comparisons to conclude, without the CERN accelerator, that this is, most likely, impossible. This was a short answer to the second question. The third question is important because it would lead scientists in the right direction by avoiding the possible net of perplexed ideas. If we have already established that something exists, it would be better to define it as precisely as possible to avoid guessing only. In addition, how do we guess? We do not know anything about its nature, origin, or how it came into existence except that we came to this discovery almost accidentally by pure and relatively simple measurements and experiments. But what about us? How do we think? What methods do we use in experiments and the way we think? The answer to these questions could lead to better discoveries than only focusing on something we do not know and, even worse if we do not know where to look for it. Based on an accidental discovery, it is a good start to conclude that there is more mass in the Universe than can be detected. Still, it would be better and more productive to go beyond the Universe as we see it, beyond our existing knowledge and perception, not toward the stars we already know but toward another bottomless sky of darkness and the unknown. Although light is the source of life, darkness is also the source of light and life. Maybe the brightest “star” sleeps in the darkness and feeds the world from darkness. Is there only one Universe? If we start from the premise of the Big Bang theory, it would be logical to ask why there is only one Big Bang. It is easy to conclude that if there is a Big Bang at one point in “space” (nothingness), there can be another one at another “point,” past or future, although this may sound strange.”

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“The source of 68% of the mass-energy density is dark energy. The Universe is one, even if we use the word Multiverse. If it is not one, then it is not a Universe. If what we understand as the Universe is not one, it does not mean that there are multiple universes but that our ideas about the Universe may need to be corrected or that they do not quite correctly represent reality. If this is the case, we should adapt the language to reality, not the reality to language.”

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“If we accept a Big Bang (although our view would be the same regardless of this premise), we must accept the possibility of multiple Big Bangs anywhere else. We can imagine many more (some even bigger) Big Bangs and “universes” (like our own) than there are galaxies in our Universe. Now, we will name this Universe, containing all others, Omniverse (Omni-Universe) or Macro Universe. Dark energy is the “unmeasurable” energy of the Omniverse (Macro Universe).”

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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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“The main feature of an absolute vacuum is that it is nonexistent nothingness. But, if we put it like this, it may sound that if nothingness is nonexistent, it exists. If nothingness is nonexistent, it means that there is no nothingness. No world or universe can be made without nothingness because there is no space without it. In actuality, space is nothingness. Without nothingness, which is nonexistence, somethingness or existence would not be possible. If we analyze the previous paragraph, we come to some strange or not-so-strange conclusions, knowing that language is not the perfect instrument for expressing ideas but is still the best currently available to humans. If nothingness is nonexistent, it means that there is no nothingness. Yet, if there is nothingness, it should mean that nothingness exists. We may think this kind of reasoning is pure scholasticism or nonsense, but in reality, linguistic and transcendental are often in collision. The most abstract and profound ideas often escape or try to escape language formulations. The “weakness” of language becomes more apparent when facing Reality's formidable immensity and depth, especially the metaphysical “side” of Reality.”

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“When the Nonbeing is unaffected by the Being, it is a spaceless space, a spotless spot, and finite yet infinite as potential. That is nowhere with the potential to be everywhere. The primordial “space” is absolutely “finite,” enabling the Being to inhabit or envelope it. Nonbeing is the exit for the Being because, without nothingness, there is no space. This Nonbeing is infinite in its potential.”

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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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“What is Nothing? When we use the word “is,” that usually means what follows must be something. But if what follows is nothing, this means that nothing does not exist. If nothing does not exist, then the question is why we would even bother saying that. When something is, it usually means that it exists. How can something be anything, even nothing, if it does not exist? So, nothing is only a word, and we can use the “is” before the word nothing in that sense. It still does not mean that the real nothing, of which the word nothing is only a verbal representation, a written sign, exists. Without nothing, there can be no largest nor smallest of anything material.”

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“What is Something? Something should be the opposite of nothing. But is this strictly true? If something is the opposite of nothing, then something is the thing of absolute density. Then again, what is absolute density? Is absolute density possible? Absolute Being would be the Being of absolute density. Something with absolute density would lose any dimension and would be non-dimensional. Something with absolute density would have to expel space from itself. Something with absolute density would have to be one because there can be no absolute density if there is any polarity or plurality. Everything must be One squeezed to itself in the primordial singularity. This singularity is 0 nothing. Big Bang comes out of the Zero point of the Absolute. At the point of their absoluteness, something and nothing become the same. Something with absolute density is equal to nothing without any density. The only way for something to become alive is in the dance with the Nothing. The dance of the Something and the Nothing is the Source of life and the ultimate Source of the Universe. The material world cannot be infinite. That is a contradictio in adjecto. Nothingness cannot be wholly full on the macro or micro level. Material something must have an end at some point, on the macro or micro level.”

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“The Difference between Zero and Nothing Even in the primordial “form,” there is a difference between the Being and the Nonbeing. Even if the Being is asleep and inactive, in the primordial form, it is still something as a potential. Although Zero is nothing in a way, Zero is not absolute nothing as real nothing is. At this absolute “point,” the Being is Zero, and Nothing is just Nothing. Zero is not nothing. Zero is the point between nothing and something (Everything). Zero is a tunnel, a passage, a bridge, a wormhole between the Being and the Nonbeing, infinity and finiteness, eternity and time, existence and nonexistence. Although zero has the potential capacity for infinity and eternity, it is still the end point of the Being and the Nonbeing when they meet. The first point, the appearance point, of coming into the material Being is Zero. Zero is the last point, the disappearance point, of coming out of the material Being. The zero point is the point of absolute density. Everything comes into material existence through it. Everything comes out of a material existence through it. The “point” where the primordial Being and Nonbeing meet to create is the zero point of creation. Nothing is just nothing. Nothingness (emptiness), or absolute void, is Nothing. At its absolute point, the Primordial Being, the Ultimate Source (God) beyond creation and creating, when it is almost equal to nothingness, is, actually, Zero. Zero is the “point” where material and immaterial meet. The last possible “point” of “physical energy” or “matter,” in any form, on the micro or macro level, is the Zero “point.” Beyond this Zero “point” is nothingness.”

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“Curvature of Information Primordial primary quality informs all reality, interconnecting and providing everything with adequate apparatuses to operate within the secondary (formerly primary) and tertiary (previously secondary) qualities. Space, with the objects in it, is the information we receive as presented to our senses. For instance, we can measure the length, depth, and width of anything, thinking that we measured the actual space. However, we measured nothingness enveloped by “information,” which creates space or reality presented to our senses. The underlying reality of everything always stays the same: nothingness in the Web of Information. The “volume” of anything is nothingness. Whenever we measure something, we measure the message, information, or appearance (illusion) of space enveloping nothingness. Nothingness is the actual “volume” (space) of anything, and the appearance is immaterial information occupying it. All the void “touched” by the Primordial Being and its “Force” is “contaminated” and cannot be treated as pure nothingness. The curvature of space is one of the consequences of this “programming.” We live in the Web of Information, which we experience as the “material” Universe. The Universe is the Web of Information. The curvature of space is, in fact, the curvature of information, not of space or matter. This reality, which is information, provides us with data about its qualities, properties, and features that we can analyze and measure. However, all that is an “illusion,” actually an objective reality, different from the reality we thought we lived in. Reality is a convention. Although our experience of reality may be the same despite the new knowledge, our understanding and concepts will most likely shift in ways unimagined before. The new understanding of reality requires and may cause a major paradigm shift, perhaps the largest one in the history of humankind. Unless obstructed by some natural cataclysmic events or wars, this paradigm shift may result in a new renaissance in society, science, and the arts like never before.”

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“Zero is the only thing endlessness and multitude do not want to possess. Zero is the only eternity—eternal sleep, but endlessness, the Absolute, wants motion and life. Eternity is possible only beyond perpetuity. Duration implies the number, endlessness, and space. Only Zero enslaves every number, every endlessness, and space; only Zero enslaves (captures) perpetuity (duration). Only enslaved perpetuity can be an eternity, and eternity can only exist (be) in the present. Every past is measurable and reducible to a number, and so is every future; only the present has no number. The only number of the present is Zero, and Zero is the “end of life.” Therefore, there is no life in the present, although it is the only life if we think from the point of view of life.”

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“THE BEING Being (God) is finite. Only a finite being can exist. That which exists must be finite. That which does not exist is “infinite” potential. The potential is potential existence. That which may exist already exists in a different form. The infinite potential is the ability of the Being always to be new. Nothingness exists in the form of nonexistence. Existence of nonexistence exists. Infinity of the finite is the secret of existence. The very finiteness of God leads to infinity. The finiteness of God is absolute. (The Finiteness of God is Zero.) The finitude of God hides infinity (potential).”

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“Only (the) Nothing can be infinite because the Nothing has no beginning, end, or limit. Nothing can fill in Nothingness. Only Something with its properties (and features) can enrich itself or accept features and properties, yet Nothingness is without any features or properties. The featureless “nature” of Nothingness is its uppermost value and “asset”’ because the Being, in the pursuit of creation and creating (recreating), needs precisely this featureless feature of Nothingness, its most potent Force, which is the lack of any force, the forceless force.”

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“The only way for interaction and mutual influence between nothing and something is through the activity of the One we have chosen to call Something. This Something “colors” nothingness with its own colors. This Something envelopes Nothingness. Regardless of how strange it sounds, Nothingness is never full, not even a bit. The Immaterial Being envelops the Nothingness in the form of a “material” Being, the Universe, yet all the happenings of the Something (the Being, Universe) are immaterial “forces” transformed from its primordial stage based on the principles of interaction between the primary, secondary and tertiary qualities.”

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“The underlying reality is the illusion of space, energy, and matter. All we see is nothingness, untouched by the happening of the Being. Since nothingness cannot be curved, what we experience as the curvature of space is the curvature of the Being presented to us as energy and matter, yet immaterial. But, “immaterial substance” (Universal Mind), although immaterial, is still something. This something has the potential to appear as material in the modalities of transformation of the Universal Mind. That is the creative potential of the Universal Mind to secure its creation and, more importantly, the meaning stemming from the creative power of the Ultimate Source.”

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“What we experience as Space is the most beautiful “illusion” filled with Nothingness. When we say Nothingness cannot be partially or fully full, we mean the opposite: only the Being may be full, not only partially but wholly full. The wholeness, fullness of the Being, comes from Nothingness. Without Nothing, Something is without the volume. Without volume, there is no “space.”

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“Dimension, or something that has an extent, cannot be infinite like previously described nothingness. If this were possible, there would be two “infinities”—the infinity of the “Absolute” (God) and the Infinity of Nothingness. These two principles would not function in correlation and influence one another (servitude and dominance) as active and passive principles. As two absolute infinities, these principles would function as the active (or passive, with no difference) principle in both cases. Such a relationship would only lead to mutual annihilation, not coexistence and influence. These worlds would become so different that this absolute difference would merge and convert them into the same principle, regardless of how paradoxical this may sound. But this would be the death of both, and death is not possible in either case.”

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“Since it is possible to imagine either one or the other concept theoretically, it is impossible to defend this “concept” even theoretically or as a hypothesis. Infinity is only a potential, not an actuality. The Being and Nothingness are “finite” as actualities and infinite as potential. Nothingness cannot have any potential per se, yet the Being cannot exercise its potential without the Nothingness with no potential. The lack of any potential of the One feeds the potential of the Other. The power of Nothingness is equally “forceful” as the power of the Being. Without Nothingness's “forceless” force, there would be no force of the Being or the possibility to exercise its power in creating the World (the Universe). Absolute passivity of Nonbeing is equally vital as the activity or dominance of the Being.”

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“Being is finite, and only something “nonexistent” can offer infinity to the finitude of the Being. Being and Nonbeing are the alpha and omega of existence. They negate each other and support each other. They fight with each other and make love to each other. The result is a Living Being, a Living World. The lack of one is the death of the other. Without the absoluteness of nothingness, there is no absoluteness of the Being. The absoluteness of one is equal to the absoluteness of the other. The Being and Nonbeing, without the World or plurality, become one, and this Oneness is the negation of both or the transformation of both into nothingness without the attribute of absoluteness (the Nothing cannot be anything else except nothing).”

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“Conditional absoluteness of the Being is, at the same time, proof of its relativity and the relativity of its antipode. This very relationship makes them relative. Absolute itself unites the Being and the Nonbeing. Lovemaking of the Being and Nonbeing results in the World’s birth. The world is relative because it comprises two “absolute entities”—Being and Nonbeing. It would not be able to exist without the Nonbeing as it would not be able to exist without the Being.”

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“The power of the Being is not in its infinity, which is already “accomplished” in its finitude, but rather in its life. Its task is not to impress itself with its omnipotence and power but to preserve life. Its only purpose is life, and its only glory is manifested and represented by life. Being is a Phoenix and Sisyphus. The Nonbeing is Atlas holding the whole Universe on the “shoulders” of nothingness.”

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“The One always remains the One. The division is appearance. The division and the life or existence of many is a phenomenon. One or Onenennes is Noumenon. Oneness is always present in plurality. Oneness is an underlying reality or Noumenon in action. For example, a universe like ours may have its birth and death, appearance and disappearance, while the universe as a totality, the sum of all, may still exist. In that case, Carlo Rovelli may be right in saying that “there is no such thing as a real void, one that is completely empty” (physicists have a consensus about this). Still, no universe, regardless of its size, can encompass nothingness or emptiness in its totality. All “space” beyond, not confined or affected in any way by any universe, is a real void. We cannot talk about a real void within the Universe, but beyond it, there is such a thing as a real void.”

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“The other question is whether we agree about the terminology or if we need to adjust our language to the reality to be more precise. We would have to define different terms precisely in all their meanings and varieties. We cannot talk about the “real void” if we do not explain what a real void is. Only when we define the terms precisely can we use them freely, knowing that we will be as clear as possible and that others will understand us correctly; otherwise, there will always be room for misunderstanding.”

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“Real Void is in the space yet unaffected by the made “space.” Although it is nothingness, the void provides volume to the Being to create space. Whatever we see and experience as space is a real void, regardless of how strange or absurd it sounds. As we experience it, the appearance of space envelopes void with its information and laws, offering information about the curvature of itself (the Being), not the void, yet the real void is always there and is “indestructible,” unchangeable, unaffected, and uncurved.”

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“Absolute is always the same, yet always new. Its sameness is the source of its variety. Its sameness and oneness (singularity) make it omnipotent and rejuvenating. Its infinite age makes it infinitely young. It cannot be born or die, but it can live. The ultimate exit of the Absolute is life. Its meaning is life, not absoluteness. It already possesses absoluteness, but its absoluteness is its biggest enemy if it becomes satisfied with it because it transforms it into nothingness. It must fight against its absoluteness to gain the absolute value of life, which, although relative, provides meaning and purpose.”

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“We can almost be sure of two poles of the Absolute—Being and Nonbeing. Being, as I understand it, can be equated with the Universal Mind (Ultimate Mind) or God, provided we use the term God following this philosophy and not following its general use (as in religions), where this term serves the ideas, desires, and dogmas of the people who claimed to speak a word of God (and not to fit reality).”

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“We can be sure that the fifth element (idea) was immaterial for Plato and Aristotle, who used the term aether. The fifth element (Latin: quinta esentia) differs from the other four elements (Earth, Water, Fire, and Air). When we look at aether, from the perspective of our philosophy, as the main principle before the formation of the world, as a potential (in posse), during its actualization (in esse), and as the underlying Being or reality of all the existence, then this term can be equated with God or, conditionally, with the Universal Mind. A posse ad esse is the transformation from the potential of the Universal Mind to its actualization as the Universe.”

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“Although the Being (Universal Mind) is not material, it does not mean that we cannot, conditionally, call this Mind an immaterial “substance.” This clarification is important to understand how an immaterial entity can transform into something we experience as material. Whatever we perceive and experience through our senses is based on conventions from secondary qualities of the world (as described by Locke, Berkeley, David Hume, and others). Perhaps our most admirable ability is primarily based on an “illusion.” Without this illusion, the world would not only be a sad place but a place without purpose. The whole truth and the beauty of the world lie hidden in this illusion. Our Reality is an illusion, and we shall reinvestigate the word illusion. Without illusion, there is no reality. If illusion is the source of our reality, we shall redefine illusion.”

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“Why not accept this illusion in all its glory and as it is: real that cannot be more real regardless of all the “tricks” we think it pulled on us? Without all the devices and “instruments” the Universal Mind or the Being “pulled off” to “create reality,” we would not be able to experience all the beauty, glory, and miracles of existence. This illusion is the noblest thing reality can do for us. We must accept that we are real regardless of our awareness of what constitutes reality. Our knowledge does not make us less real. Our awareness shall not create more distance between us and the world. Quiet to the contrary, our awareness shall be a bridge for a fuller life and connection to the Ultimate source from which everything originates. This Source is not only the source of Everything but also the Source of peace and bliss. Even on an individual level, this realization leads to a better connection with oneself in light of the ultimate Oneness of Everything. Oneness is bliss in peace and peace in bliss.”

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“Infinity does not exist in actuality. Infinity is only the potential of a Universal Mind. Since it is immaterial and not a slave to the space-time continuum and its properties, it is not dimensional and can be finite and infinite simultaneously. Since time and space have no meaning in the absolute state of a Universal Mind, then its finitude or infinity is almost irrelevant and of no importance.”

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“Infinity is a mathematical, spatial, and temporal impossibility except as a concept. It is absurd if understood as an actuality (the universe, the world). Even if we try to imagine the infinity of the Universal Mind as “actuality” playing out all its potential simultaneously, that is impossible because infinity is both theoretically and practically unreachable.”

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“The Universal Mind saves its uttermost purpose and meaning more through its potential than its actuality. Actuality can be one and many. All these real and potential actualities are limited, and their finitude will eventually make them disappear. Through its potential for infinity, the Universal Mind can exercise, not only simultaneously but perpetually, innumerable and always different (although based on the same laws) manifestations of becoming.”

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“Although the Universal Mind is a Being, it is not concerned with becoming because it already is. Since the purpose and meaning of the Being, Universal Mind, as it is in its absolute state, is lost, it must either transform itself or produce from itself the world as we see, perceive, and experience it. This process, purpose, or true meaning may be called the rejuvenating process of the Ultimate Being by always becoming new through rebirths (in different ways following the potential) ad infinitum.”

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“Is our idea about the Universe formed around what we think and know about the Universe, or is it based on what the Universe is as it is? We cannot know everything about the Universe either way. Still, we can sharpen our ideas and make them, to the highest possible degree, reflect the real Universe as it is and not only reflect our perception of the Universe. The more our ideas harmonize with what the Universe is, the more accurate this reflection will be.”

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“From the standard view of the main religions, God created the Universe. Based on this standard, the Universe is material, but the Creator is immaterial. On the other hand, we can imagine that the Universe has always existed, and if that were the case, there was no creator to create it; “it simply is” (Bertrand Russell). We certainly know that the Universe, regardless of whether it was created by God or not (always existing without a cause), is evolving. The Universe is not static. The Universe is the source, the cause, and an inexhaustible reservoir of energy, possibilities, and life. Although it sounds paradoxical, the Universe is “physical” and non-physical. As such, it contains metaphysics in its very Being. The physical feature of the Universe is only an expression of its metaphysical, "ethereal," nonphysical nature (the Kantian being-in-itself); physics is its appearance, and metaphysics is its essence. (The appearance is in motion, yet the essence is static. Motion [in the classical “physical” sense] is possible in the world of physics and impossible in metaphysics [immaterial world].) Based on our perceptions and beliefs, the starting point cannot change the nature of the Universe. Created or uncreated, the Universe is. The Universe would never be different, regardless of our point of view; only our ideas about the Universe may change. The more important question is whether our concept of the Universe would be different if we changed our starting position. Could the Universe potentially be different depending on these two starting points? Either way, if God created it or it always existed in one form or another, the Universe may show and possess the same qualities, in which case this dichotomy would not be substantially important, except formally. The third idea could imply God in the Universe (not in the strict sense of Spinoza's pantheism) and the Universe in God. What does this mean? It means that the Universe is, in either case, a manifestation of something that has always existed. If something never existed, it would not be able to come into Being. Absolute nothingness cannot give birth to anything, either God or the Universe. If this were the case, then Nothingness would be the first cause. If God is the first cause and source of everything, then based on this logic, God would be nothing because God came from nothing. On the other hand, if the Universe came from nothing, the Universe would be nothing. Only nothing can come from nothing. Nothing is incapable of creating or making anything. Therefore, the question of who created God or who created the Universe is, at best, counterproductive and sterile. From this hypothetical point of view, it would not matter if God created the Universe. If God or the Universe always existed in some way or another, the critical question would be whether there is any difference between God, understood in this way, and the Universe. For if God always existed, what would make it so distinctly and inherently different from the Universe? Or if the Universe always existed, what would make it inherently different from God?”

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