Systems and Life of Faith Regarding Void Eternal
March 20, 2020
The Void, the universe, is God, and the holiest of all men that stand before us, in our modern times are those who are capable of interpreting the Void. Those who fall beneath this category are the philosophic, the artistic, the scientific, and the traditional holy men.
§2: Definitions, and proofs of the assertion:
§2a: The Void Eternal. Singular essence of reality, and God. The soul. Time in regards to Void Eternal. Consciousness and perception in the Void Eternal.
This world, this universe in our perception is the result of the Void Eternal. The Void Eternal, or rather put Void, is God. The Void, that occurs, is all things, the singular essence. As there is only one universe in essence, not in the occurrence of action, the Void is all. The Void is every action, every moment, everything that is and is not. For the term God comes from the Proto-Indo-European root term “ǵhu-tó-m”, from the root, “ǵhau(ə)”, meaning to invoke or to call upon. For this universe, which is thus the Void Eternal, is the invocator of everything. Without the universe, we would not exist, my breath would not draw itself clear, the running of my red blood would not sustain me were it not for the eternity of Void. The usage of the term Void shall generate confusion alas, as many shall wonder, “How can a force of nothingness create everything?” Put plainly, the term “void” is utilized to describe the immediate perception of God. For, God beyond the immediate is noumenon. A being incapable of being perceived, and as perception is the tool of our immediate reality, therefore God, the peak noumenon concept, is Void, God is nothing upon our immediate sensory reality. But beyond the scope of our reality, passing from the finite to the infinite, God is then manifested into everything. So, therefore, God is but Void within the limits of human consciousness. But God is everything in the exterior of human perception.
Man has taken it upon himself to wrongly separate universes, and the potential of other universes through his false constructs of perception itself. For even if I thusly exist in a timeline that has separate modes of occurrence, as in, now, rather than constructing this argument I was simply resting lazily, that universe is still the same as this universe in which I do write this theorem. This is because the same amount of matter is still being born into our observable reality. If I or any other individual was not born in the supposed separate timeline, that matter, that which would be that ego-being, is now used for separate operations or actions. Such as the matter that constitutes my arm at birth is now a branch of a tree in another supposed universe, it is still the same essence, but it has now taken upon itself different perceptual mannerisms. For the neutron and the electron that exists within plant life, it is thusly the same in operations as the neutron and electron that exists within mammalian life. So, after man has come to remove the barrier that is the separation of the potential multitude of universes themselves, the concept of unitary existence is rightfully proven, and therefore the unitary essence of God is proven also.
The soul itself within man is the manifestation of Void. The manifestation of nothingness. But if the soul is but a fraction of noumenon, how can it be proved? How is it that an unobservable force, to be proved? The existence of the soul can simply be found within our molecular structure. As the forces of the universe are but Void, then we are but Void, as the essence of our carbon-based reality extends itself to the being of stars and waves of great seas cast through the very fabric of reality as dust and heat. Many men of the field of neuroscience disregard the concept of soul as a mere explosion of chemicals within the brain, but the soul itself extends deep within the fabric of our essence, deep within the fractals of all reality, found within the spiraling expanses of the particles that build us so, found within the electric complexities of the mind itself. But if any man finds the infinite complexities of reality itself to not be proof of the soul, as the soul is but the manifestation of nothingness, Void, as man cannot be certain of that which he cannot observe, then, man must take the plunge into the frightening depths of infinity. He must plunge the fire of his mind into the quenching grip of God, he must take the Kierkegaardian leap of faith, he must be willing to stand before the edge of noumenon and see out before him fear incarnate as the Void itself. He must do it, as to expand upon his ego, as he who limits his reality to that which he sees comes to see but an infinitely small proportion of reality in sum.
Within the Void, time is nothing. Time is but the result of the labeling of separate actions as a result of our finite consciousness. For from our perspective, there exists a line that never winds, one that simply starts with birth, and ends with death. The moments in between unbeknownst to us. But from the Void, from the external looking upon the minuscule interior that is our immediate reality, there is no time. There exists nothing, a lack of nothing, as all things are determined. For, the action of myself writing this theorem, and you thusly reading this theorem is a result of the universe, it is determined to occur. This can be proven quite easily through basic astronomy. As the shape of the universe lends itself to exist as a result of the initial placement of particles unwinding themselves in occupied space, they are thus the reason for gas, dust, and any other substance now. For a particle from position A, thus collides with a particle from position B, at position C, they thus now create a new particle. D. This example of determined collision as a result of the initial wave of unraveling reality is extendable to ourselves. For then this new particle continued, meeting with an indescribable amount of other substances, changing shape in regards to perception to simply become a hair upon my left knuckle. And so, the path continues for this particle, acting and tracing the keys upon my keyboard, touching separate substances, and eventually decaying, becoming a “new” thing of being. But as my whole, and all wholes of all things are but particles, and as they are thus destined to reach a “final” state of infinity, all is determined. I am determined to die, you are determined to die, every action is decided to occur based upon the simple outline of chaos that is the big bang, that is the Void Eternal.
Many who come to criticize the belief of determined action cite that it thus dismisses any form of liability upon the back of those who commit moralistic misdoings. However, this is untrue. The humane consciousness, as seen and described by Descartes is finite. And therefore, it is thus lacking in the understanding and omnipotence assigned to the supposed infinite mind. While all actions are determined, the finite consciousness, ourselves, is properly unaware of the “future” that is to come. Therefore, from the humane perspective, we have free will. When the criminal is brought before the court, he shall not be able to make the argument in his defense, that is ordained by the natural pathways of reality for him to have committed this crime, for he, the criminal was unaware of this natural course of action that has been completed. The humane perspective is but limited in its understanding. The humane mind acts and perceives reality as if it had free will, and it is impossible to change the operation in totality. Therefore, since the mind currently acts finitely, and is incapable of being infinite in, the matters of man ought to be completed in the manners of man. Meaning, that the criminal shall be tried as if he chose the action of committing a misdeed because from his perspective there was a choice. But in reality, the choice did not occur. One may think of all things as wooden marionettes that are sentient to a degree. Aware and open to see everything, except for the strings that pull their arms.
Manners of dismay then, in regards to action and consequence of the finite mind must, therefore, be handled to the extent of infinite perception. When done so, the concept of Nietzschean Amor Fati is fully realized. That when we mourn our loss, our great suffering is thrown unto our back, we ought not to consequently weep over our suffering, but rather stand taller than ever before, and exclaim to the sky that we are fate incarnate. For the occurrence of the universe, it must be the best possible reality, as it cannot thus be displaced in any other fashion. For these moments, all lead to (from our perspective at least) a point in which the death of the universe occurs. That is the greatest climax of all things, death. As we live to die, so does the universe and the Void itself. It is born to die, and it is born to die again, crushing upon itself and being reborn, as we too are thus reborn. Therefore, since all actions lead to the death of the universe, which is the greatest supposed “end”, these actions must be equally as great. We can then look upon our moments of grief, and dispel all regret, knowing that these things must have occurred because it was the Will of the Void incarnate.
§3: Concerning the essence of what is philosophic.
To label, the philosophic one must first separate the true philosophers from the mere philosophical laborers. As some have described, the philosophical laborer is not a man of originality or any impression but is instead a tool, a man who is to be used by society, to better society. Ergo, as the laborer is a tool of the state, one can amply conclude that the true philosopher uses the state as a tool itself. The state, however, need not be limited to simple bureaucracy, but can instead be extended, or limited rather, to amalgamations of peoples. The philosopher can utilize the external in any way he pleases, to help his soul, to help others, or to even use the state to reject the state itself via skeptic thought. The man who stands by this nature, one who utilizes the external to satisfy his own needs is a philosopher true in essence. The demonstration of holiness within the philosophic man, or soul rather, can be shown through the mere fact that since the soul, the true pure soul, is but the incarnation of nothingness, or Void itself, the man who utilizes the soul to pursue philosophy and spread the doctrine of his soul, is, therefore, spreading the message of God. We can now see the comedic arrogance of those who deny the mere existence of God, of Void, through their acts of anger. For their soul, their nothingness of soul is derived upon anger and they thus deny God through their anger, using His doctrine in attempts to disprove Him themselves.
§4: Concerning the essence of what is artistic.
The definition of true artistic behavior is very difficult for many men in the field of letters, and in the field of art, but it is rather simple. And it is described as such: that which reflects the soul of man, and thusly reflects the Void Eternal is artistic. If man reflects his true operations through poorly made portraits in regards to formal skill, it is still art. If a man reflects his operations through mere dreaming, it is still art. Anything that is the true depth of his essence is in totality artistic. If a man is but a painter merely for the wealth that he shall accrue, and thus paints things that are not reflections of his soul, he is not an artist, and what he has made is not art, but is instead pseudo-art. And as the soul of man, is but the Void itself manifesting into our reality, all things that properly reflect the soul is holy, as the Void is the God of reality.
§5: Concerning the essence of what is scientific.
To exist of the essence that shall be called scientific concerns those who properly, through models and theorems of geometric, algebraic, or any other mathematical system, can come to define and describe the workings of space and time. This world, this universe in our immediate perception is the result of the Void Eternal, so thus he who reflects upon these workings of Void is he who spreads and creates the doctrine of God.
§6: Concerning the essence of what is the traditional holy man.
Since the Void is but noumenon, and religion is but the phenomenon, one may believe these two concepts as opposites. But rather, the concept of deity and structuralized faith is but the natural course of observation of the universe. For since Void is unable to be seen directly, man has taken it upon himself to interpret the un-interpretable. He set before himself flesh and blood, beings capable of speech, beings who set before them tablets, scrolls, and systems of all potential. Religion is but the humanization of God. The traditional holy man is, therefore, the man who interprets the humanized concept of God, which is but an abstraction of God itself, but a necessary abstraction, as otherwise the truth of God would never have been revealed to man. The calling to God, as described by men of faith, that which binds them to spread, or practice the doctrine of any respective faith, is but the soul manifesting its expression into the consciousness of the individual. Since then, as the soul attempts to exert itself, and man thusly follows, he, through impulse, lives out the inner machinations of his soul. As the soul is holy itself, one can state that the true holy man, who acted upon the essence of his soul, is in totality, holy.