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Quote by Dejan Stojanovic

“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.”

Quote by Dejan Stojanovic

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Dejan Stojanovic
Dejan Stojanovic

Dejan Stojanovic, born on March 11, 1959, is a Serbian poet known for his profound emotions and unique style in his poetry, which has won the hearts of readers worldwide. more

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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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