A Fellow Lighter

Chapter 4: The Problem of the External World SECTION 1 The Psychologist and the External World The problem of the external world begins with a simple, yet profound, distinction: the distinction between ideas and things. The common man, engaged in the everyday tasks of life, assumes that what s/he perceives through one's senses is an accurate reflection of the external world. S/he looks at a tree, feels the texture of its bark, and listens to the rustling of its leaves. In these moments, s/he experiences the world directly. Yet, when we pause to think more deeply, we realize that this seemingly straightforward belief is built upon the idea that our perception of the world is not simply a mirror of reality, but a mental representation shaped by our senses. This notion becomes especially pressing when we consider the work of psychologists, who describe how the mind constructs our knowledge of the world. Through sensory organs and nervous systems, the body transmits information about the external world to the brain, where it is processed and turned into mental images. In this model, the “thing itself” exists outside of us, but what we know of it is always mediated by our senses, which act as messengers. The tree we see is not the tree itself but a mental image — a representation of the external object. The key distinction here is between the mind's image and the reality it is supposed to represent. But this distinction introduces a subtle, insidious doubt. If our knowledge of the world is dependent on these images, can we truly claim to know the external world at all? The psychologist helps sharpen this question, acknowledging the unavoidable separation between the thing as it is and the image we perceive. After all, in cases of hallucination or sensory distortion, we may experience a reality that isn't there, which serves as a reminder that our mental images are not always reliable representations of the external world. The mind can be deceived, and these deceptions raise critical questions: Are we ever directly in touch with the world, or do we only ever know it through the lens of our mental images? Moreover, the psychologist is quick to point out that this separation is not merely theoretical. When we examine mental images and sensations, they seem to emerge only after a sensory event — an impulse traveling along the nerves to the brain. But how can we know the nature of the object that caused the sensation if we cannot access the thing directly? All we have are images, representations of something beyond us, and this creates a chasm between our perceptions and the things themselves. When an image seems to correspond to an external thing, we assume the thing is there. When an image is erroneous, such as in the case of hallucinations, we infer that the object is absent. This process of inference is critical to the psychologist’s framework, and yet it brings us back to an uncomfortable paradox. How can we be sure that the external world exists at all if we never experience it directly? The very assumptions that the psychologist makes about the world — such as the existence of sense organs, the brain, and nerves — are based on an external world that cannot be known directly but only inferred. The sciences provide detailed descriptions of the body's mechanics, but these descriptions still rely on the unexamined assumption that an external world exists and that it causes the sensations we experience. Thus, the psychologist's theory, despite its rigor and scientific grounding, still leaves us with the problem of the external world. While the ordinary man might trust the reliability of his senses, the psychologist, through his analysis of ideas and things, exposes the limitations and uncertainties inherent in our understanding of the world around us. And it is here that the critical question arises: How can we be certain that an external world exists when all we ever know are the images it creates in our minds? In the face of these doubts, the psychologist’s distinction between ideas and things challenges our most basic assumptions about reality. To move forward and resolve this uncertainty, we must delve deeper into the metaphysical aspects of our experience, examining the very foundations of what we claim to know about the world beyond our perceptions. This investigation will reveal not only the complexity of the problem but also its significance in the larger philosophical pursuit of understanding the external world.

If philosophy, as we're told, is concerned with understanding reality itself, which is understood as everything that truly exists, then why are there so many schools of thought? Most of them are even contradictory, with one system directly conflicting with another. If reality is everything that actually exists, meaning the totality of all that is real, then why is it treated in fundamentally different ways? Some schools claim reality is physical, others claim that it is mental. Some regard it as fundamentally monistic, with others regarding it as fundamentally dualist. And, yet, there is still a high percentage of credible philosophical systems in academic philosophy — about 30-40% being regarded as moderately credible. So what does this mean? The sheer number of conflicting philosophical systems forces us to consider two possibilities: Either multiple, separate realities exist—contradicting the very definition of reality itself—or the majority of these philosophical systems are mistaken in their approach. The answer, I argue, is the latter. When we speak of reality itself — and not, say, the reality of a particular thing such as the reality of a tree, perhaps — what we are referring to is essentially the totality of all that is real, everything that actually exists. This is not a suggestion, it's not even figure of speech, but a definitive term signifying the whole, the entirety, the complete. If reality is such a totality, then we are, by definition, talking about just one thing — one reality. Even if reality were a collection of different and various degrees of truths, this wouldn't change the question: What is the ultimate nature of this collection itself? By its very definition, reality constitutes the entirety of its existence, regardless of whether or not we have complete knowledge of its components. It is not a fragmented concept that can be divided according to different philosophical systems. And, yet, for some reason, whether intentionally or unintentionally, philosophers deviate from this simple, intuitive understanding. This is where the heart of the issue lies. Many schools of thought are not actually addressing reality in the proper sense. Instead, they are often describing aspects of reality while erroneously refering to these aspects as reality itself. For example: A materialist claims that reality is purely physical, but physical matter may be just one aspect of reality. An idealist claims reality is purely mental, but mental phenomena may also be just one aspect. A dualist claims reality is split between two distinct categories, but this division may not exist at the level of reality as a whole. What this suggests is that many philosophical systems are committing a category error—they take a part of reality and mistake it for the whole. Instead of treating reality as a unified totality, they carve out one aspect of existence and declare it to be the fundamental nature of reality itself. This is philosophically irresponsible and leads to unnecessary confusion and unnecessary conflict. There are terms that do in fact refer to only an aspect of reality. These are terms such as realm, plane, dimension, domain and the likes. And since philosophy is also regarded as an academic discipline, it is unlikely that such terms were overlooked unintentionally by the philosophers. Materialism, Idealism, Dualism, Monism, Constructivism — given that reality reality itself does not change based on interpretation, it follows that most of these philosophical systems must be incorrect. The fact that many of these systems are considered credible suggests that philosophy isn't operating on a clear, objective, standard of truth. Instead of refining knowledge by eliminating contradictions, philosophy has allowed competing views to coexist, even when they directly oppose each other. This suggests a methodological flaw: Either philosophy has failed to ground itself in a clear, consistent definition of reality. Or it has prioritized theoretical diversity over logical consistency. If it is reality itself that philosophy is truly concerned with, then philosophical inquiry must be held to the same standard — it must seek a single, non-contradictory account of reality, rather than tolerating multiple conflicting ones. If philosophy is to take reality seriously, then it must adhere to three fundamental principles: Reality is singular: There is only one totality of existence, not multiple. Contradictions must be eliminated: Philosophical inquiry must operate on a methodology that resolves, rather than tolerates, contradictions. A true philosophical system must be able to account for the findings of another. Terminology must be precise: Any philosophy that fragments reality into contradictory “realities” is not actually speaking about reality itself but something else entirely. This is where Absolute Realism comes in. Unlike existing philosophies that treat reality as fragmented or misapply the term, Absolute Realism restores logical consistency by reaffirming that reality is the totality of what actually exists. It rejects the artificial divisions imposed by other philosophies and insists on treating reality according to its proper definition. Absolute Realism is my attempt to cut through the confusion and ambiguity of existing philosophical systems, offering a clear and consistent framework for understanding reality as it truly is: One and Whole. By adhering to the clear and consistent meaning of 'reality,' Absolute Realism will establish a foundation for philosophical inquiry that is both logically sound and semantically responsible.

Chapter 4: The Problem of the External World INTRODUCTION The question of the external world has perplexed philosophers for centuries, and it arises not just as an abstract concept but as something deeply connected to our everyday experience. The plain man, for example, often takes the world around him for granted, perceiving objects directly through his senses. When he looks at a tree, touches it, or hears the rustle of its leaves, he assumes that he is directly aware of the external world in all its physical reality. The thing is immediately known, or so it seems. However, this view falters when we take a moment to reflect on the nature of perception. We quickly notice that what we perceive through our senses can be deceptive. A blind man doesn't see the world as others do, a colorblind man may misinterpret colors, and an individual suffering from a hallucination perceives things that do not exist in the material world. These examples suggest that there is a distinction between the thing itself and the idea or perception we have of it. Perception, in this sense, seems to be a representation of the world, not the world itself. But here lies the tension: Even while acknowledging that perception can be misleading, we continue to operate as though we directly know the world. We touch, smell, taste, and see, and the immediate experience feels undeniably real. However, to reconcile this with the awareness that our senses can be tricked, one must ask: Can we know the external world directly, or are we always inferring its existence from our mental representations? This problem deepens when we bring in modern scientific understandings, such as the atomic theory, which describes the world not as it appears to us but in terms of microscopic particles and forces far beyond our immediate perception. This scientific worldview seems to conflict with our direct sensory experience, raising a profound question: What, then, is the "external world" that we think we know? The question grows even more complicated when we consider that, if the external world is something we infer through ideas and not directly perceive, can we really claim to know it at all? How much of what we experience is truly "external," and how much of it is a construct of our own minds? Is the external world a fact, or is it a concept, something shaped by our perceptions, our cognition, and our understanding? This is the crux of the problem of the external world. It is not merely an issue of whether the world exists independently of us, but a deeper inquiry into the very nature of reality as we experience it. Are we dealing with something objective and external, or something subjective and conceptual? The task, then, is not simply to resolve the question of existence, but to probe the very foundation of what we consider "real."

Chapter 3: The Crisis and Expansion of Reality Itself SECTION 7 Neo-Platonism — the Synthesis of Greek and Eastern Traditions Neoplatonism is a philosophical system that emerged in the 3rd century CE, building upon the teachings of Plato and integrating elements from various traditions, including Aristotelianism, Stoicism, and Eastern philosophies. It represents a significant development in the history of Western thought, aiming to provide a comprehensive understanding of the universe, the nature of reality, and the human soul's place within it. The central Neo-Platonic philosophers, beginning with Plotinus, sought to provide a detailed account of the cosmos — explaining its origin, its unfolding or development, and its eventual end. Core Principles of Neoplatonism At the heart of Neoplatonism lies the concept of a single, ultimate source of all existence, often referred to as "the One" or "the Good." This principle is characterized by absolute simplicity and transcendence, existing beyond all categories of being and non-being. From the One emanates the rest of reality in a hierarchical order: The One (The Good): The highest, ineffable source of all existence, beyond comprehension and description. Nous (Divine Mind or Intellect): The first emanation from the One, representing divine intelligence and containing the perfect forms or archetypes of all things. World Soul: Emanating from the Nous, the World Soul is the animating principle of the universe, giving rise to individual souls and the material world. Material World: The lowest level of reality, where forms are instantiated in matter, often seen as a shadow or imitation of the higher, intelligible realms. This hierarchical structure explains the process of creation and the relationship between the immaterial and material aspects of the universe. The Human Soul and Its Ascent Neoplatonism places significant emphasis on the human soul's journey. According to this philosophy, souls originate from the higher, intelligible realm but become entangled in the material world. The ultimate goal of human life is to achieve henosis, or union with the One, which involves a process of purification and intellectual contemplation. By transcending the distractions of the material world and turning inward, individuals can ascend through the levels of reality, reconnecting with their divine source. Bridging the Western and Eastern Conceptual Divide One of the most significant ways in which Neoplatonism contributes to the expansion of the concept of reality itself is through its synthesis of Western philosophical traditions with Eastern mystical thought. This blending of traditions does not merely merge two different systems, but it redefines and expands the scope of reality to encompass both rational, structured forms of understanding and mystical, experiential paths to ultimate knowledge. In its synthesis, Neoplatonism takes the Greek rationality of Plato, which emphasized the existence of a hierarchical system of being with the Forms at its core, and integrates it with Eastern philosophies, particularly the mystical traditions of Hinduism and Buddhism, where the ultimate goal is the union of the individual soul with the divine. This fusion is not just an intellectual exercise but a transformation of the way reality is understood. The synthesis of Eastern and Western thought further expands the concept of reality by integrating experiential and mystical paths with rational, intellectual structures. Eastern traditions, such as those found in Hinduism and Buddhism, emphasize a direct, personal connection with the divine and the journey of the soul toward ultimate unity. In Hinduism, for instance, the idea of moksha (liberation) represents the soul’s return to the ultimate reality — Brahman. Similarly, Buddhism teaches the transcendence of the individual self to achieve union with nirvana, a state beyond ordinary perception. Neoplatonism takes this mystical ascent and blends it with Greek philosophy’s focus on the intellectual pursuit of the good and the true. Plotinus, for example, speaks of an ascent of the soul that begins in the material world and progresses through intellectual contemplation of the Forms, culminating in an intuitive union with the One. This ascent mirrors the Eastern idea of the soul's return to the divine, but within a framework that also values intellectual discipline and philosophical reasoning. In this way, Neoplatonism expands the scope of reality by merging rational knowledge with mystical experience and by framing the journey of the soul in both philosophical and spiritual terms. The integration of intellectual and mystical elements allows the concept of reality to be larger and more inclusive — not simply an intellectual exercise about what is real, but also a spiritual practice of becoming one with reality itself. Expanding the Concept of Knowledge and the Divine The integration of these traditions also expands our understanding of knowledge and the divine. Where earlier Greek thought, particularly in the work of Plato, focused on the intellectual ascent to the Forms (ideal, unchanging truths), Neoplatonism places greater emphasis on the unity between the intellect and the mystical. By combining Plato’s rationalism with Eastern mysticism, Neoplatonism argues that the true knowledge of reality comes not only through intellectual analysis and reasoning, but through direct experience with the divine, a knowledge that transcends both the material world and rational thought. This expansion of the concept of knowledge is seen in how Neoplatonists view the process of illumination — a term frequently used in mystical traditions. In Neoplatonism, the philosopher must undergo a direct mystical union with the divine, which allows them to perceive reality in its purest form, bypassing the limitations of sensory perception and rational thought. By introducing this dual approach to knowledge, Neoplatonism suggests that reality itself is best understood not as something to be studied externally, but as a personal and transcendent experience, one that transcends the mere intellectual grasp of reality and embraces a deeper, spiritual understanding.

Chapter 3: The Crisis and Expansion of Reality Itself SECTION 6 Skepticism — the philosophy of doubt and suspended judgment. The emergence of Skepticism marked a formalization and deepening of a philosophical challenge that had already surfaced with the Sophists. The Sophists had cast doubt on the possibility of absolute truth, arguing that knowledge was relative and shaped by individual perception. Protagoras’ famous declaration, “Man is the measure of all things,” encapsulated this view, suggesting that reality was not an objective structure but rather a subjective experience. However, while the Sophists often used such arguments rhetorically — to challenge, persuade, or manipulate — Skepticism took a different path. It did not merely question knowledge; it systematically dismantled the very foundations upon which claims to knowledge were made. The central assertion of Skepticism is that nothing can be known with certainty. To the Skeptic, every assertion about reality can be met with an equally plausible counter-assertion. They argued that our senses deceive us, that our reasoning is fallible, and that any attempt to claim knowledge inevitably leads to contradictions or infinite regress. Their method, therefore, was one of systematic doubt. Pyrrhonian Skepticism, founded by Pyrrho of Elis (c. 360–270 BCE), took this idea to its extreme by advocating epoché — the suspension of judgment. Pyrrho himself reportedly lived in a state of radical doubt, refusing to affirm or deny anything. His followers maintained that because human perception and reasoning are unreliable, we should refrain from making definitive statements about reality. They developed a series of tropes (arguments) to illustrate this: The Problem of Sensory Deception – Our senses often mislead us. A straight stick appears bent in water; distant mountains look blue; a mirage seems real. If the senses deceive us sometimes, how can we ever trust them completely? The Problem of Relativity – Perceptions change depending on the observer’s condition. Warm water feels hot to cold hands and cool to warm hands. Since perception is inconsistent, how can we claim objective knowledge? The Infinite Regress Argument – Any claim to knowledge must be justified by another claim, which in turn requires justification. This process never ends, making certainty impossible. The Problem of Disagreement – Throughout history, wise men have disagreed on fundamental issues. If even the greatest minds cannot reach consensus, how can anyone claim certainty? The goal of Pyrrhonian Skepticism was ataraxia — a state of tranquility that comes from freeing oneself from the distress of trying to attain knowledge. The Skeptic does not claim that knowledge is impossible (for that would be a dogmatic position) but instead argues that we should suspend judgment altogether. Academic Skepticism, originating from Plato’s Academy and championed by Arcesilaus (c. 316–241 BCE) and later Carneades (c. 214–129 BCE), took a slightly different approach. Rather than suspending all belief, they engaged in relentless dialectical questioning to expose the uncertainty of all supposed truths. Carneades, for instance, famously argued both for and against justice on consecutive days in Rome to demonstrate that any philosophical position could be refuted. This intensified the crisis of the concept of Reality Itself. If every assertion about reality could be countered with an equally plausible refutation, was there any way to claim knowledge of reality at all? While Aristotle had sought to bring clarity through systemization, the Skeptics pushed philosophy to the brink of complete uncertainty. Their challenge was not just to individual claims but to the very possibility of knowledge itself. Yet, in doing so, Skepticism also contributed to the expansion of philosophical thought. By forcing later philosophers to respond to their radical doubt, it compelled a deeper examination of epistemology, logic, and the nature of belief. Far from merely negating philosophy, Skepticism ensured that the concept of Reality Itself would continue to evolve, tested and refined against its most formidable challenge yet.

Chapter 3: The Crisis and Expansion of Reality Itself SECTION 5 Epicureanism — the Philosophy of Pleasure and Tranquility Epicureanism, founded by Epicurus, was a philosophy that aimed to explain the nature of the universe, human happiness, and the good life. It posited that the goal of human existence is to seek pleasure and avoid pain, with a particular emphasis on mental tranquility and the absence of suffering. Unlike Stoicism, which emphasizes virtue and the acceptance of fate, Epicureanism focuses more directly on personal happiness and the pursuit of pleasure as the key to a fulfilled life. The Atomistic Worldview At the core of Epicureanism is the belief in atomism, borrowed from earlier thinkers like Leucippus and Democritus. Epicurus argued that everything in the universe, including the soul, is made up of tiny, indivisible particles called atoms. These atoms move through the void (empty space) and combine in various ways to form the material world. This mechanistic worldview excluded divine intervention and supernatural explanations, emphasizing natural causes instead. For Epicurus, the gods were not involved in human affairs. Instead, he believed that religious fear — the fear of gods punishing humans — was a major source of human anxiety. By understanding the natural world through atomism, humans could free themselves from the fear of divine retribution and achieve a state of peace and happiness. The Pursuit of Pleasure Epicurus is often associated with hedonism, the belief that pleasure is the highest good. However, his version of hedonism is more nuanced than the simple pursuit of indulgence. He argued that the highest pleasures are intellectual and spiritual in nature, rather than physical. The pursuit of simple, moderate pleasures, like friendship, knowledge, and tranquility, would lead to long-term happiness, while excessive indulgence in physical pleasures could lead to pain and dissatisfaction. Epicurus believed that to live a happy life, individuals should minimize unnecessary desires and focus on cultivating a state of inner peace. Pain, both physical and mental, was seen as the greatest evil, and thus, the reduction of pain — particularly mental pain such as anxiety and fear — became central to his philosophy. The Role of Knowledge and Understanding Epicureanism also had a strong emphasis on knowledge as a means to achieve happiness. By understanding the natural world and the processes that govern it, individuals could free themselves from irrational fears and superstitions. Knowledge of the atomistic nature of the world, for instance, helped remove the fear of gods and death, which Epicurus saw as major sources of anxiety. Epicurus’ philosophy was not merely about pleasure in the traditional sense, but about understanding the world in a way that brings tranquility to the mind. This was a major departure from earlier Greek philosophical traditions, which often emphasized abstract metaphysical concepts. The Epicurean's Ethical Framework In terms of ethics, Epicureanism promoted living in accordance with nature and cultivating personal virtue, though in a more pragmatic sense than other schools of thought. While virtue and wisdom were important, they were considered valuable insofar as they contributed to happiness. Unlike Stoicism, which emphasized self-discipline and the suppression of desires, Epicureanism sought to align desires with natural and simple pleasures, focusing on intellectual and emotional well-being. The Epicurean's ethical system was, in a way, less complex than Stoicism or Aristotelianism. It focused directly on happiness as the ultimate goal, but did not delve into the same systematic structures for understanding virtue, ethics, and society as Aristotle or Stoic philosophers did. Rather than attempting to create a broad metaphysical framework, Epicurus emphasized practical ethics and personal happiness through the cultivation of wisdom, friendships, and a peaceful state of mind. Conclusion By looking at Epicureanism in its full context — its approach to atomism, ethics, knowledge, and its focus on personal happiness — we can see how it contributes to the expansion of the concept of reality itself. While Stoicism structured the concept of reality in terms of a cosmic order, reason, and virtue, Epicureanism brought forward a more individualized and personal understanding of the world. It expanded the concept of reality not just by addressing nature, but by reinterpreting the human experience of pleasure, pain, fear, and the pursuit of happiness, making it accessible to individuals in a practical, lived sense.

Chapter 3: The Crisis and Expansion of Reality Itself SECTION 4 Stoicism — The Philosophy of Rational Order and Human Virtue Following Aristotle's systematic organization of philosophy, Stoicism emerged as a philosophical school founded by Zeno of Citium around the 3rd century BCE. Stoicism distinguished itself by not only addressing the metaphysical and physical aspects of reality, but by also including ethical concerns and practical wisdom as central to understanding reality itself. The Stoics believed that the universe was governed by a rational and divine order, which they identified with the concept of Logos. This rational principle, which had been initially introduced by Heraclitus, was seen by the Stoics as a guiding force pervading all of existence, from the heavens to the affairs of human life. Logos in Stoicism was understood as the rational structure that connected all things, governing the cosmos and providing a means for human beings to align themselves with the natural order. Stoicism and a New Dimension of Reality Itself Stoicism marked a significant expansion of the concept of Reality Itself by incorporating both the metaphysical and the practical dimensions of life. While earlier philosophical systems had focused largely on abstract explanations of the physical world or the nature of existence, Stoicism sought to address how individuals could live in accordance with the natural order, offering a philosophy that was not only speculative but also actionable. The Stoics saw Reality Itself not only in terms of cosmic laws and physical reality but also as something that governs human ethics, emotions, and behavior. Whereas the Pre-Socratic philosophers, including Heraclitus, explored the nature of the cosmos and reality through a rational and materialistic lens, Stoicism broadened the scope by introducing a more holistic view. The idea of Logos as an omnipresent rational force became central not just to understanding the cosmos, but also to understanding how human beings could lead virtuous lives. The Stoics expanded the framework for reality by asserting that the proper understanding of Reality Itself includes living in harmony with nature, controlling one's desires, and cultivating inner peace through wisdom. By introducing this ethical dimension alongside its metaphysical and physical explanations, Stoicism added a new layer to the expanding concept of Reality Itself, making it more inclusive and practical, relevant to both the understanding of the universe and the pursuit of individual flourishing. The Influence of Systemization The Stoics also inherited, in part, Aristotle’s influence on philosophical organization. Aristotle's emphasis on categorizing knowledge and systematically addressing various branches of philosophy — such as metaphysics, ethics, logic, and natural science — set the stage for the Stoics’ more organized approach to the philosophical inquiry of Reality Itself. In contrast to the more fragmented, sometimes self-contradictory perspectives seen in earlier philosophy, Stoicism benefited from Aristotle’s method of categorization and his ability to establish clear domains of thought. Where Aristotle categorized knowledge into distinct branches, Stoicism brought a more cohesive, comprehensive framework to the human experience, combining metaphysical inquiry with practical ethics. The Stoics took inspiration from Aristotle’s system of thought, but they expanded on it by integrating ethical and emotional dimensions, blending rational understanding with practical wisdom. For the Stoics, the key to understanding Reality Itself was not only to explain the natural world, as Aristotle did, but to understand how individuals can live in harmony with that world by practicing virtue and rational control. By adopting this more systematized framework and extending it into the realm of human action, Stoicism can be seen as building upon Aristotle’s work, while also moving beyond it by focusing more directly on the cultivation of individual wisdom and virtue as part of Reality Itself. This fusion of organized thought with an expanded scope of human experience marks a crucial step in the evolution of the concept of Reality Itself. Cosmology: Stoic cosmology was deeply influenced by the concept of the Logos, which they understood as the divine rational principle that permeates and organizes the universe. According to the Stoics, the universe is a single, living organism, governed by reason. They believed that everything in the cosmos is interconnected and that nothing happens by chance. Events are seen as part of a rational and deterministic order, which unfolds according to divine necessity. This view combines a materialistic framework with a deep reverence for the divine order. The Stoics saw the physical world as fundamentally rational and structured, rejecting the chaotic and random interpretations held by other schools of thought. The Stoics also believed in the cyclical nature of the universe. They argued that the cosmos undergoes periodic cycles of creation and destruction, culminating in a final conflagration (ekpyrosis), after which a new cosmic cycle would begin. This view reflects their belief in the eternal renewal of the universe, echoing Heraclitus’s idea of the constant flux of all things, but within a coherent, purposeful system directed by logos. The Stoic view of the cosmos was, therefore, both deterministic and cyclical, with everything in existence partaking in the divine reason. Logic: In the realm of logic, the Stoics made significant contributions that would later influence both philosophy and the development of formal logic. They developed theories on propositions, inference, and the structure of arguments. Their work laid the groundwork for future developments in logic, especially in the areas of modal logic (the study of necessity and possibility). For the Stoics, logic was not just a theoretical pursuit; it was integral to living a rational life. They emphasized the importance of correct reasoning in everyday life, viewing logic as a tool to understand the world more clearly and to make rational decisions. For the Stoics, living in accordance with reason meant cultivating a disciplined mind, capable of distinguishing between what is under our control (our thoughts and actions) and what is not (external events and outcomes). This division was a crucial element of their ethical system, helping individuals to maintain tranquility by focusing on what could be controlled and accepting what could not. Ethics: The ethical teachings of the Stoics are perhaps the most widely known aspect of their philosophy. For the Stoics, the ultimate goal of life was to live in accordance with nature, which meant aligning one’s will with the rational order of the cosmos. They believed that virtue alone is sufficient for happiness, and that external circumstances (such as wealth, health, or social status) are ultimately indifferent in the pursuit of a good life. This view was encapsulated in their notion of ataraxia (peace of mind) and apatheia (freedom from passions), which they saw as the natural outcome of virtuous living. The Stoic ethical system focused on the development of inner virtues, such as wisdom, courage, justice, and temperance. These virtues were seen as in accordance with both nature and reason, and the Stoic philosopher believed that cultivating these virtues would allow individuals to achieve a state of moral perfection. Importantly, Stoic ethics teaches that emotions and external events should not dictate one's inner state. By using reason, one can control how they respond to external circumstances, no matter how challenging. The Stoics also emphasized the importance of cosmopolitanism — the idea that all human beings are part of a larger, interconnected world and share a common rational nature. For them, the ideal Stoic was not a recluse, but someone who actively engaged with society, contributing to the common good while maintaining inner tranquility. Relation to the Divine: The Stoics believed that the Logos — the rational principle that governs the universe — is also divine. They saw the divine as not being a separate, transcendent being, but rather the active rational force that shapes and orders the cosmos. In Stoic thought, God is immanent in the world, and the universe itself is a manifestation of divine reason. This pantheistic conception of divinity differed from traditional religious views of a personal, anthropomorphic god. The Stoic god is the rational, ordered principle that ensures the cosmos runs according to a divine plan. In this view, everything in the world is interconnected and serves a purpose, whether immediately apparent or not. This divine reason is what ensures the unity and rationality of the universe. The Stoic sage, living in harmony with nature and reason, is in effect living in accordance with the will of God. Additionally, the Stoics believed in the concept of divine providence, which means that everything happens for a reason, even if that reason is not immediately understandable to human beings. This view of divine rationality provided a foundation for the Stoic ethical system, as it encouraged people to accept the events of their lives as part of a larger, divinely ordered plan. Conclusion In sum, the Stoics provided a rich and multi-faceted philosophy that encompassed not only metaphysical and logical considerations but also a highly practical system of ethics. Their emphasis on the logos as the rational principle of the universe links their cosmology to their ethical teachings, illustrating how everything in the world is interconnected and governed by divine reason. Through their contributions to ethics, logic, and cosmology, the Stoics offered a coherent and enduring framework for understanding reality and living a virtuous life within it. By focusing on the unity of all things and the importance of rational thought, the Stoics provided an important development in the ongoing expansion of the concept of Reality Itself.

Chapter 3: The Crisis and Expansion of Reality Itself SECTION 3 Aristotle and the Systematization of Reality Itself By the time of Aristotle (384–322 BCE), the concept of Reality Itself had undergone significant evolution through the contributions of earlier philosophers. The pre-Socratics — such as Heraclitus, Pythagoras, and Democritus — had sought to uncover the nature of reality, each presenting distinct and often conflicting explanations. These ideas were groundbreaking, but their contradictions and incompatibilities left a crisis in the wake of their exploration: reality was described in material, divine, mechanical, ideal, and intelligent terms — each perspective seemingly at odds with the other. The result was a crisis of certainty — a philosophical crisis that arose because conflicting views about the nature of reality made it difficult to assert any definitive account of Reality Itself. Aristotle's arrival marked a pivotal resolution to this intellectual turmoil. Unlike his predecessors, who often offered singular theories in isolation, Aristotle sought to systematize philosophy itself, addressing the disjointed and sometimes paradoxical ways in which earlier thinkers had approached reality. In doing so, he was not merely adding his voice to the conversation — he was organizing the conversation. By establishing a clear structure of knowledge, Aristotle was able to bring clarity to the field and resolve the crisis of competing views. Aristotle’s metaphysical framework was central to this resolution. Unlike Plato, who had posited a separation between the world of ideal forms and the material world, Aristotle proposed that substance — the foundational reality of all things — was both form and matter. This was a significant departure from the earlier, fragmented views of reality. For Aristotle, reality was not something abstract or idealized, but something that could be investigated directly through empirical observation and logical reasoning. This move was crucial in bridging the gap between earlier materialistic and idealistic conceptions of reality, offering a more unified perspective on Reality Itself. A Shift from Forms to Substance Plato had argued that Reality Itself resided in a transcendent realm of eternal Forms, accessible only through the intellect. Aristotle, however, rejected this separation. To him, reality was not composed of distant, immaterial ideals but of substances — concrete, individual things that exist in the physical world. The essence of a thing was not something apart from it, as Plato suggested, but was embedded within it, shaping its nature and purpose. To explain the nature of existence, Aristotle introduced his famous Four Causes: Material Cause – What something is made of. Formal Cause – The structure or pattern that defines it. Efficient Cause – The force or agent that brings it into being. Final Cause – The purpose or goal toward which it moves. Unlike pre-Socratic philosophers, who either denied change (as the Eleatics did) or saw it as a fundamental principle (like Heraclitus), Aristotle integrated change into his philosophy. He viewed the world as an ordered system in which all things move toward their natural ends. Even in his theology, he envisioned an Unmoved Mover, an eternal and necessary being responsible for the motion of the cosmos. The Expansion of Knowledge While Aristotle engaged deeply with metaphysics, his work was far from limited to this domain. His extraordinary intellect found expression across an array of disciplines, many of which he formalised: Logic ~ He developed syllogistic reasoning, establishing the foundations of formal logic and deductive reasoning. Biology ~ Through careful observation and classification, he became the first true systematic biologist, categorizing plants and animals based on their characteristics. Ethics and Politics ~ His Nicomachean Ethics advanced the idea of virtue as a habit cultivated through rational action, while his Politics examined the structures of governance and civic life. Rhetoric and Poetics ~ His analyses of persuasion and dramatic storytelling in works such as Rhetoric and Poetics shaped literature and oratory for centuries. Thus, Aristotle did not just offer another competing theory about the nature of reality. He addressed the crisis of uncertainty left by earlier philosophers by providing a systematic framework for thinking about the world and its fundamental nature. By defining clear distinctions between various categories of being (substance, quality, quantity, relation, etc.), Aristotle provided a coherent, structured approach that could integrate and synthesize disparate ideas without collapsing them into contradictions. This framework allowed future philosophers to approach Reality Itself from different angles, yet within a unified structure that minimized the kind of confusion that had plagued previous philosophical thought. Aristotle’s Place in This Philosophical Era If Socrates introduced humility into philosophy, questioning assumptions and exposing contradictions, and if Plato envisioned a metaphysical framework that elevated thought beyond mere appearances, then Aristotle was the great organizer — the one who sought to bring all knowledge under a structured, rational system. His work signified the culmination of the Socratic-Platonic era, synthesizing the ideas of his predecessors while setting the stage for future inquiry. Through Aristotle, philosophy moved from speculative metaphysics toward a comprehensive system of knowledge, where Reality Itself was no longer a matter of abstract contemplation alone but something to be analyzed, classified, and understood within the structures of the world itself.

Chapter 3: The Crisis and Expansion of Reality Itself SECTION 1 Socrates and the Socratic Method By the mid-fifth century BCE, as the Sophists emerged and cast critical questions about truth, justice, and the authority of law into the public arena, a new intellectual momentum took hold in Athens. While earlier Pre-Socratic philosophers had sought to uncover the underlying principles of the observable world — pursuing the arche in substances like water, air, or the boundless — the Sophists challenged the very possibility that objective truth could be derived solely from studying nature. They asked whether the truths we perceive might be merely relative, contingent on human experience and cultural convention. It was against this backdrop of skepticism and reflective questioning that Socrates stepped forward. Regarded by many of his contemporaries as a dangerous innovator, Socrates did not content himself with the search for external causes of reality. Instead, he redirected the quest inward, focusing on the way human beings understand and engage with the world. By relentlessly questioning assumptions about virtue, justice, and knowledge, he introduced what would become known as the Socratic Method — a form of dialectical inquiry that aimed not to impose answers but to reveal the complexities underlying what we take for granted as Reality Itself. Socrates, like many Sophists, recognized that while the external world presents itself in a seemingly orderly fashion, the true nature of reality might well lie beyond immediate appearances. However, his method invited each individual to critically examine not only the world around them but also their own beliefs, thereby expanding the concept of Reality Itself from a mere compilation of observable facts to a deeper, more personal quest for understanding. In this way, Socrates ushered in a new phase in the evolution of philosophical inquiry into reality itself — one that not only questioned the external fabric of nature but also the capacity of the human mind to apprehend truth. Much like Thales before him, Socrates played a transformative role in the history of philosophy, though his method and concerns differed significantly. Thales is credited with redirecting human inquiry away from mythological explanations of the world and toward rational, natural principles. His search for the arche — the foundational substance — began the shift toward understanding the world through reason rather than superstition. Similarly, Socrates sought to redirect human thought, but instead of focusing on the external world, he turned his attention to the internal: the nature of human knowledge, morality, and truth itself. In both cases, however, these philosophers acted as catalysts for a new intellectual paradigm. Thales’ turn to reason helped lay the groundwork for the understanding of reality as something that could be studied and understood, while Socrates expanded that framework by questioning the very nature of knowledge and human perception, forcing an awareness of the limits and possibilities of human understanding. Socrates thus marks a critical turning point: His radical focus on internal, ethical, and epistemological inquiry challenged the earlier assumption that reality, as experienced, was fully knowable. Instead, he opened the door to a more nuanced and introspective understanding of Reality Itself — one that would come to shape the subsequent course of Western philosophy. In doing so, he furthered the journey from external observation to the profound realization that the nature of reality is not merely what is observable, but also what is comprehensible by the mind itself. Thus, Socrates can be seen as both a continuation and a deepening of the intellectual legacy initiated by Thales. If Thales gave philosophy its first great push toward rational inquiry of the world, Socrates expanded the quest for understanding to include not just the external world but also the internal world — very nature of human knowledge, morality and truth itself. This shift marked the beginning of a new phase in the development of the concept of Reality Itself — a phase that would be characterized by reflection not just on what exists, but on how we come to know what exists, and how that knowing shapes our understanding of the world.

Chapter 3: The Crisis and Expansion of Reality Itself INTRODUCTION The early Pre-Socratic philosophers sought to uncover the nature of reality by examining the fact of reality — the observable world around them. They turned their attention to the factual universe — the physical phenomena they could see, touch, and reason about — believing that through such investigation, the true essence of existence would be revealed. This focus on the observable, material world was not only a natural inclination but a necessary one. Just as the early human mind first grasps material objects before conceptualizing abstract notions like thought or mind, so too did these early thinkers seek to understand the fundamental nature of existence through the lens of what could be observed, touched, and measured. It is characteristic of these thinkers that their approach to Reality Itself was rooted in the visible and tangible, and their search for the arche — the underlying principle of all things — was driven by a belief that the external world contained a deeper, universal truth. In the broader history of human intellectual development, both as a collective and individually, this focus on the external world precedes a deeper reflection on the mind. It is only later that philosophers begin to grapple with the nature of perception, consciousness, and knowledge. Before the mind was studied as a distinct object of inquiry, human thought was grounded in what was immediate and external. This is known as naive realism. As we saw in the previous chapter, early philosophers had developed competing theories: some, like Thales and Anaximenes, saw reality as reducible to a single primary substance, while others, such as Empedocles and Anaxagoras, posited pluralistic explanations. But despite their differences, they all shared one common assumption: that human reason, through observation and logical deduction, could reveal the true nature of reality. This assumption was particularly evident in Democritus of Abdera, a philosopher of the late fifth century BCE, whose atomic theory epitomized the materialistic turn in metaphysics. Democritus proposed that all things were composed of indivisible, eternal atoms moving through the void, governed by mechanical necessity rather than divine will. This view stood in stark contrast to Anaxagoras’ Nous (Mind) as an ordering principle and Empedocles’ cosmic forces of Love and Strife. For Democritus, Reality Itself was not determined by purpose, intelligence, or divine forces, but by the unchanging laws of physical interaction. However, his theory exposed a deeper issue that had gone largely unaddressed by earlier philosophers: Is the world as we perceive it the same as the world as it truly is? While previous thinkers had assumed a close connection between perception and reality, Democritus’ atoms were invisible — imperceptible to the senses. The colors, textures, and sounds we experience were, in his view, mere byproducts of atomic arrangements, not qualities of reality itself. This realization called into question the reliability of human perception and, by extension, the very possibility of attaining knowledge of the objective nature of reality. This emerging skepticism was not unique to Democritus. The Eleatics, with their doctrine that true Being was unchanging and indivisible, had already suggested that our sensory experiences of motion and plurality were illusions. Likewise, Heraclitus, who emphasized perpetual flux, left philosophers wondering whether anything stable or knowable could exist at all. The cumulative effect of these competing perspectives created a crisis: If reality itself could be conceived in such radically different ways, how could one claim to know it with certainty? If reality itself could be perceived in such divergent and sometimes contradictory ways — through water, the boundless, or eternal change — how could any one of these views be considered definitive? Could it be that the truth about the nature of reality could not be grasped fully by any one perspective, and if so, could humans ever know Reality Itself at all? This growing crisis set the stage for a more critical phase in the development of the concept of Reality Itself. In the face of such radical diversity, philosophers could no longer assume that the search for Reality Itself was merely a matter of uncovering the true nature of the observable world. Now, they would have to consider the limitations of human perception and the potential gap between appearance and reality. Could the human mind, shaped by sensory experience, ever transcend the confines of relative perception to uncover the absolute nature of reality? This tension between the external world and the limits of subjective perception would eventually give rise to the Sophists, whose skepticism about objective truth marked a sharp departure from the earlier optimism of the Pre-Socratics. The Sophists challenged the assumption that objective knowledge of Reality Itself was possible, suggesting instead that truth might be relative, shaped by individual perspectives and social contexts. Thus, the evolution of Reality Itself reached a critical juncture. What had begun as a search for universal truths grounded in the external world now confronted the reality that truth may not be as objective as once thought. This shift — born out of the crisis triggered by competing perspectives — set the stage for an expansion of philosophical inquiry, questioning not only the nature of reality but the very capacity of the human mind to grasp it. The concept of Reality Itself would continue to evolve, but this moment of uncertainty marked a profound turning point in the history of thought.

Chapter 2: The Origin and Evolution of the Concept — REALITY ITSELF SECTION 10 Anaxagoras and the Introduction of an Ordering Principle As our exploration of the origins and evolution of the concept of Reality Itself continues, we arrive at yet another pivotal moment in philosophical thought: the transition from a purely materialistic understanding of reality to one that incorporates an active, organizing intelligence. This shift is exemplified in the philosophy of Anaxagoras, who introduced Nous (Mind) as the principle responsible for structuring the cosmos. Before Anaxagoras, the dominant approach among Pre-Socratic philosophers had been to identify a fundamental substance or combination of substances that made up the universe. Thales proposed water, Anaximenes suggested air, Empedocles expanded the elements to earth, water, fire, and air, and Democritus envisioned reality as consisting of indivisible atoms. In each case, these thinkers attempted to explain what reality is made of, seeking a foundation for the material world. However, none of these explanations accounted for why the universe is structured as it is, nor what gives it coherence and intelligibility. Anaxagoras provided a new answer to this problem. He acknowledged that the physical world consists of an infinite variety of elemental "seeds", yet he recognized that merely identifying these particles did not explain their arrangement. To address this, he introduced Nous, a non-material, intelligent force that imposes order upon the chaotic multiplicity of elements, setting them into motion and directing the formation of all things. This idea marked a significant philosophical evolution, as it suggested that Reality Itself is not only a material foundation but also involves a rational, organizing principle — a revolutionary step toward metaphysical inquiry. Anaxagoras and the Evolution of Reality Itself Anaxagoras’ concept of Nous contributed to the growing distinction between reality as a fact and Reality Itself as a concept in three key ways: 1. A Shift Beyond Material Substance Earlier philosophers had assumed that reality could be explained solely in terms of physical matter. Anaxagoras introduced the idea that material components alone do not account for reality — there must be something that orders and arranges them into the structured world we experience. This idea expanded the concept of Reality Itself, suggesting that it is not merely a collection of things but also a system governed by intelligence. 2. The First Non-Material Principle in Greek Philosophy Unlike Empedocles’ Love and Strife, which were still conceived as quasi-physical forces, Nous was explicitly intellectual in nature. While earlier thinkers such as Pythagoras hinted at non-material realities (through numbers as the fundamental nature of things), Anaxagoras is the first known philosopher to explicitly introduce an immaterial principle as the cause of order in the universe. This shift represents a fundamental redefinition of what constitutes Reality Itself — moving from the question What is reality made of? to What governs and structures reality? 3. A Step Toward the Concept of an Intelligible Cosmos By emphasizing Nous as the source of cosmic order, Anaxagoras laid the groundwork for later philosophical developments concerning divine intelligence, rationality, and universal order. This view anticipated later theories, including Plato’s notion of the Demiurge, Aristotle’s concept of the Prime Mover, and even the Stoic Logos. With Nous, Anaxagoras presented a vision of reality as something that is not merely material but also structured by intelligence, setting the stage for a broader metaphysical exploration of Reality Itself. Anaxagoras’ Place in the Evolution of Reality Itself With Anaxagoras, the inquiry into reality reaches a new depth. No longer is philosophy merely concerned with what reality consists of, but also with why it takes the form that it does. The introduction of Nous represents a decisive moment in the conceptual shift from a purely material understanding of reality to one that acknowledges an active, immaterial intelligence shaping the world. This marks a crucial turning point in our chapter’s exploration: the move from substance to structure, from material composition to rational governance. Anaxagoras' Nous is a significant step toward understanding Reality Itself as not just a collection of elements, but as an ordered, intelligible system — a theme that will continue to evolve in the subsequent philosophical traditions.

Chapter 2: The Origin and Evolution of the Concept — REALITY ITSELF SECTION 9 Democritus and the Invisible Foundations of Reality Following Empedocles' theory of the four elements, Democritus took a decisive step in the evolution of the concept of Reality Itself. While his predecessors sought the ultimate principles of reality in tangible substances — water, air, fire, or a combination thereof — Democritus proposed an even more fundamental and abstract explanation. He argued that the true nature of reality lies in indivisible, imperceptible atoms moving through empty space. This marks a significant shift from visible elements to an invisible structure underpinning all things. While Empedocles had moved beyond monism by proposing multiple elements as the foundation of reality, Democritus took this pluralism further by suggesting that these foundational units were not traditional elements but infinitesimally small, indestructible particles. Reality, in this view, is not composed of water, air, or fire but of countless atoms differing in shape, size, and motion, endlessly combining and separating. The Nature of Reality: Hidden Beneath Appearances Democritus' atomism reinforced the growing philosophical divide between appearance and true reality. If reality consists of atoms, then what we perceive is merely a byproduct of atomic arrangements. The qualities we experience — warmth, color, taste — are not intrinsic to objects themselves but arise from how atoms interact with our senses. In this way, Democritus radicalized the idea that Reality Itself is not directly accessible to human perception, but must be grasped through reason and theory. Breaking from Mythos: A Mechanistic Universe Another key innovation in Democritus’ thought was the rejection of divine intervention in the workings of reality. Unlike Empedocles, who invoked cosmic forces of Love and Strife, Democritus stripped reality of teleology and myth, arguing that atoms move according to necessity and chance, not divine will. This shift contributed to a growing mechanistic view of reality, where nature operates through consistent, law-like principles rather than supernatural influence. Democritus and the Evolution of Reality Itself Democritus’ atomic theory deepened the inquiry into Reality Itself by introducing the idea that the ultimate nature of existence is both imperceptible and fundamentally different from how it appears. With this, the study of reality moved even further away from the world of experience and toward a domain of abstract, theoretical entities — laying the groundwork for later philosophical and scientific developments. This growing abstraction paved the way for further questions: If reality is composed of invisible, indivisible particles, how do we come to know it? Is knowledge of such a reality even possible? These questions would find their most profound treatment in later philosophical traditions, but with Democritus, the trajectory of Western thought had already shifted permanently toward an ever-deepening inquiry into the nature of Reality Itself.

Chapter 2: The Origin and Evolution of the Concept — REALITY ITSELF SECTION 8 Empedocles and the Shift to Pluralism As philosophy’s inquiry into Reality Itself continued to evolve, a significant transformation took place — moving from the search for a single fundamental principle to the recognition that reality might consist of multiple interacting elements. This transition is best exemplified in the thought of Empedocles, whose philosophy serves as a synthesis of the perspectives that preceded him. From Singular Arche to Pluralistic Reality The earliest Greek philosophers, particularly the Milesians, sought to reduce reality to a single arche — water (Thales), the apeiron (Anaximander), or air (Anaximenes). Even Heraclitus, who emphasized flux, saw fire as the fundamental element, while Parmenides and the Eleatics rejected change altogether, insisting that reality was singular, unchanging, and eternal. Empedocles, however, introduced a pluralistic framework, arguing that reality could not be reduced to a single principle but instead consisted of four eternal and unchangeable elements — earth, water, air, and fire. This marks a crucial step in the evolution of Reality Itself as a philosophical concept. No longer was reality understood in terms of a singular, underlying unity; rather, it was now conceived as a structured interplay of multiple, coexisting principles. Bridging the Divide Between Change and Permanence Empedocles' theory also addressed a major philosophical divide — the problem of change: The Eleatics (especially Parmenides) denied the possibility of real change, arguing that all change is an illusion. The Heracliteans, on the other hand, saw change as fundamental, claiming that nothing remains the same. Empedocles found a middle ground: while the four elements themselves remain eternal, the world we perceive is in a constant state of recombination due to two opposing cosmic forces — Love and Strife. Love brings elements together, creating harmony, while Strife drives them apart, leading to decay and transformation. This explanation preserved the unchanging nature of the fundamental elements while still allowing for observable change in the world of appearances. This contribution was monumental in the development of the concept of Reality Itself. Instead of viewing reality as either absolute unity or endless flux, Empedocles demonstrated that reality could have both stable and dynamic components. A New Philosophical Approach: Process and Structure Empedocles’ work also reflects a shift in philosophical focus. Whereas the Milesians were primarily concerned with identifying what reality is made of, Empedocles broadened the inquiry to include how reality functions. This move — from substance to process — would later influence thinkers such as Plato and Aristotle, who sought to explain both the structure of reality and the mechanisms governing it. Empedocles stands at a critical juncture in the history of philosophy. His pluralistic model expanded the philosophical investigation of reality by: Challenging monistic views and proposing a multi-element framework. Reframing the problem of change — recognizing that change is real but governed by structured forces. Shifting philosophy from a focus on substance to a focus on process, setting the stage for later metaphysical developments. The Expanding Complexity of Reality Itself With Empedocles, the concept of Reality Itself grew more complex. No longer was reality viewed as a singular entity or an unknowable flux; instead, it became a structured yet dynamic system, shaped by multiple eternal elements and governed by universal principles. His philosophy represents an important stage in the broader intellectual journey — one that moves further away from reality as a fact and deeper into the conceptual exploration of Reality Itself.

The Teachings of the Tsan-tung-chi — The Triplex Unity The Tsan-tung-chi’s view of the universe is similar to that of classical Taoism. It regards the Tao as the origin of all things and the primordial energy of the Tao as the source of life. As nature renews itself by following the principles of the Tao, mortals, too, can renew themselves and attain immortality by living in accordance with these principles. The most important principle in the process of creation and renewal is the copulation of yin and yang. The concrete manifestation of yin and yang is water and fire; thus, knowing how to use fire and water and when to apply heat and when to cool are crucial to cultivating energy and renewing life. Life is renewed when impurities in the body are purged. Similarly, a pill or elixir of immortality is created when the appropriate substances are refined and compounded. Tempered by heat and purified by the rising vapor of water exposed to fire, the alchemist is said to be reborn in the cauldron and embraced by the Breath of the Tao. Success in the alchemical endeavor depends on the quality of the furnace, the bellows, and the cauldron. A good furnace is needed to provide fires that are hot enough for tempering the ingredients; efficient bellows are required to produce accurate temperatures at different stages of refining; and a leak-proof cauldron is needed to contain the substances after they have been purified. In external alchemy, these items refer to laboratory equipment, but in internal alchemy, furnace, bellows, and cauldron have physiological equivalents. The furnace generates yang fire, or vital energy, and it is driven by the yin power of water or generative energy. Using the bellows is applying the breath to fan the inner fire to produce the heat necessary for transforming vital energy into vapor (ch’i). The cauldron is the location in the body where energy is refined and collected. When the impurities are burned off, the golden pill, or the elixir of immortality, emerges. In Taoist alchemy, the elixir is also called the sacred fetus, because, like a fetus in a womb, to mature it has to be incubated for a period of time. Thus, when the Tsan-tung-chi speaks of water and fire, heating and cooling, building the furnace, positioning the cauldron, and applying the bellows, it is simultaneously describing the processes of external and internal alchemy. The early alchemists did not neglect the importance of stilling the mind and dissolving desire. Parts of the Tsan-tung-chi describe meditation-like techniques. For example, it states, “Nourish yourself internally. In peace, stillness, and complete emptiness, the hidden light of the origin will glow to illuminate the entire body.” The Tsan-tung-chi also contains references suggesting that sexual techniques might have been used, together with nonsexual methods, in the gathering and transformation of internal energy. Consider the following statements: “When ch’ien [sky, or male] moves, it becomes erect. The vapor spreads as the generative energy flows. When k’un [earth, or female] is still, it contracts, becoming the furnace in the lodge of the Tao. Apply firmness, then withdraw. Transform it into softness to provide stimulation.” It is therefore not surprising that the Tsan-tung-chi is considered by Taoists to be the ancestor of all alchemical texts. Internal and external alchemy, sexual and nonsexual techniques, are all presented together in this alchemical classic, suggesting that the early alchemists saw no conflict in these methods of seeking immortality.

This journal marks the beginning of a new chapter in my life, a journey of rebirth prompted by the weight of my own growth. Having reached a point of philosophical contentment, I now feel a strong pull to explore the realm of magic. This 'weight' isn't a burden, but rather a signal, a call to explore a different dimension of reality. I'm seeking a crystallization of consciousness, to allow stronger light, stronger stimulation of perception, that will allow me to experience the world more deeply and open me up to new sources of wonder.

Bioluminescent Waves 🤍

Real-life images that hint at the trippy, psychedelic nature of reality. Add if you can.

Chapter 2: The Origin and Evolution of the Concept — REALITY ITSELF SECTION 7 Heraclitus: Reality as Flux and the Primacy of Change As our inquiry into the evolution of Reality Itself progresses, we encounter a striking divergence from the preceding philosophical traditions. While the Ionian thinkers and Eleatics sought to identify a single underlying substance or unchanging principle behind all things, Heraclitus takes a radically different approach. He abandons the search for a stable foundation and instead asserts that Reality Itself is not a fixed essence but a dynamic, ever-changing process. This shift represents a crucial turning point in philosophical thought, as it challenges the notion that ultimate reality must be something static or permanent. Breaking from the Ionian Tradition: Reality as Process, Not Substance Thales, Anaximander, and Anaximenes each proposed a fundamental element — water, the infinite (apeiron), and air, respectively — as the arche, the underlying source of all things. Their inquiries aimed at identifying what reality was made of, implicitly assuming that Reality Itself must have a fundamental substance. Even the Eleatics, despite rejecting sensory experience as deceptive, still held onto the idea that true Being is one, unchanging, and eternal. Heraclitus rejects this framework entirely. Instead of searching for a primary substance, he asserts that the nature of reality is continuous change. He encapsulates this with the phrase “everything flows” (panta rhei), arguing that all things are in a constant state of becoming, never truly remaining the same. Where the earlier thinkers saw reality as something that is, Heraclitus insists that it is something that is always becoming. The Principle of Change and the Unity of Opposites Heraclitus’ vision of Reality Itself is structured around a dynamic interplay of opposites. Unlike the Eleatics, who denied change outright, he argues that opposing forces are not contradictions but essential aspects of reality’s structure: Day turns into night, and night into day. Life gives way to death, yet death is necessary for new life. Stability and instability, harmony and discord — all are bound together. In this view, Reality Itself is not a fixed entity but a constant process of transformation. This dialectical understanding of existence means that nothing can be fully grasped in isolation; every state of being is defined by its relation to its opposite. Fire as the Symbol of Reality Rather than identifying a fixed element like water or air as the ultimate principle, Heraclitus chooses fire as his symbol for reality. Fire is unique because it never maintains a single form — it constantly consumes, transforms, and renews. This makes it a fitting metaphor for a universe that is fundamentally in flux, where stability is only an illusion created by the persistence of transformation itself. This perspective sharply contrasts with the previous views of Reality Itself: The Milesians sought a stable foundation. The Pythagoreans who saw eternal mathematical harmony. The Eleatics denied change altogether. Heraclitus, however, asserts that change is the only constant. The Implications of Heraclitus’ Vision Heraclitus’ shift from substance to process challenges philosophy to reconsider the very nature of Reality Itself. If reality is in constant motion, how can we ever claim to know it? If no single state of existence is permanent, is there even such a thing as an ultimate reality, or is Reality Itself just the name we give to the process of continual transformation? With Heraclitus, the concept of Reality Itself ceases to be a singular, unchanging truth and instead becomes a dynamic, unfolding process. This departure from previous thought pushes philosophy toward a new frontier, where reality is no longer something to be discovered as a fixed essence but rather something to be understood in its ceaseless becoming.

Chapter 2: The Origin and Evolution of the Concept — REALITY ITSELF SECTION 6 The Eleatics: Reality as Eternal Being With the rise of the Eleatic school of philosophy, the inquiry into the nature of reality took a decisive turn. While their predecessors, the Ionian philosophers and Pythagoreans, sought to identify a fundamental substance or principle underlying the world of experience, the Eleatics introduced a radically different perspective. Rather than attempting to explain the changing, observable world, they rejected the reality of change altogether. They argued that true reality — Reality Itself — must be eternal, unchanging, and indivisible, in direct opposition to the fleeting world of appearances. Parmenides and the Unity of Being The central figure of the Eleatic school, Parmenides, developed what is arguably one of the most profound and controversial ideas in early Greek philosophy: "Only Being is." In his poem On Nature, Parmenides asserts that reality must be a single, unchanging entity. He reasons that non-being is impossible, for to speak of non-being is to give it some form of existence, which is a contradiction. From this, he concludes that change and multiplicity are illusions, mere distortions of the truth imposed by human perception. If reality were to change, it would have to transition from being to non-being or vice versa — but since non-being is fundamentally impossible, true change cannot exist. The consequence of this argument is striking: the world of sensory experience, with its apparent movement and transformation, must be deceptive. What we take as real — birth, death, movement, and variety — is nothing but illusion. True reality, Reality Itself, is a single, eternal, and indivisible Being that never changes. Zeno’s Paradoxes: The Challenge to Sensory Reality Parmenides’ student, Zeno of Elea, sought to defend this radical notion through a series of paradoxes, the most famous of which challenge the very possibility of motion. His Achilles and the Tortoise paradox argues that a faster runner (Achilles) can never overtake a slower one (the Tortoise) if the latter is given a head start because each time Achilles reaches where the Tortoise was, the Tortoise has moved slightly ahead. Similarly, his Dichotomy Paradox contends that movement is impossible because one must always reach a halfway point before reaching any destination, leading to an infinite number of steps that can never be completed. Zeno’s paradoxes serve a crucial function: they force us to question the validity of sensory experience. If motion and change are indeed illusions, then the world of appearances is inherently unreliable. By showing that our perception of movement leads to logical contradictions, Zeno strengthens the Eleatic position that Reality Itself must be something fundamentally different from the world we perceive. The Eleatic Legacy: The Shift to Conceptualizing Reality Itself With the Eleatics, the focus of philosophy fully shifts from reality as a fact to the problem of Reality Itself. Earlier thinkers like Thales, Anaximander, and Anaximenes sought a rational explanation for the material world, but they did not yet challenge the assumption that the world of appearances is reality. Even the Pythagoreans, who viewed numbers as the ultimate principle, still accepted that reality was in some way accessible through the senses. The Eleatics, however, break from this tradition completely. By declaring that the true nature of reality is hidden beneath appearances, they introduce a dualistic tension that will dominate Western philosophy: the division between the world as it appears and the world as it truly is. This conceptual shift makes the inquiry into Reality Itself a fundamental concern, rather than simply an extension of natural philosophy. The Eleatic Influence on Later Philosophers The Eleatic doctrine of an unchanging Reality Itself will profoundly influence later thinkers, particularly Plato, who seeks to reconcile the Eleatic rejection of change with the undeniable reality of multiplicity and transformation. Plato will take the Eleatic notion of an eternal, unchanging reality and formalize it into his Theory of Forms, offering an alternative explanation for why the world of appearances seems real despite being fundamentally distinct from true Being. The Eleatics thus represent the turning point where philosophy fully commits to the question of Reality Itself rather than merely describing reality. Their bold rejection of the senses forces philosophy to grapple with a central dilemma: if the world of experience is not truly real, then what is?

Cloud refraction phenomenon

My favourite

Pareidolia Clouds

Good. Feel it. Feel it all. 👌

This is not solipsism. Consciousness, as far as it is experiential reality, has no levels and at no point does it have an outside. The problem is that people haven't contemplated consciousness enough to realise that it can only work solipsistically. Consciousness must be solipsistic for there to be an experience of reality. If it weren't solipsistic, then the experience wouldn't/couldn't be realistic, thus defeating the whole point of consciousness. This is not easy to explain, better it be realised through awakening. But imagine trying to run a simulation with more than one code — it would be nothing sensical and nothing less than a mess. There has to be a single code in order for the simulation to yield informative and authentic results. I'm not simply talking about infinity here but the sole experience of reality. And the code, in this analogy, is truth itself. But to drive the point home, even when you're asleep and dreaming — there is still nothing outside of your consciousness, not even the "sleeping body". When asleep, the dream world is the only world that exists. That's how focused or super tuned consciousness really is. It's consciousness — it's experiential reality. Consciousness will literally end the dream before it can allow some sort of split in the experience of reality, and that's including the so called "waking" dream which we call reality. Experience of reality must be singular, no matter the form it takes.

The Teachings of Shang-ch’ing Taoism The teachings of Shang-ch’ing Taoism can be grouped under three topics: the internal universe (the human body); the external universe (celestial and terrestrial realms); and unifying the external and internal universe. THE INTERNAL UNIVERSE In Shang-ch’ing Taoism, the human body is a universe filled with deities, spirits, and monsters. The Chinese words for deity and spirit are the same (shen). For the sake of clarity, I shall use the word deity to refer to the greater spirits and spirit to refer to the lesser spirits. Shang-ch’ing Taoism believes that there are spirits and deities who guard the body and protect it from illness; when these guardians leave, the body will weaken and die. Therefore, the practices of Shang-ch’ing Taoism are primarily concerned with keeping these guardians within and not letting them weaken or wander off. The One In the Shang-ch’ing internal universe, the highest and most important deity is called the One. It is the Tao inside us; the undifferentiated primordial vapor that keeps us alive. Sometimes it is called the sacred fetus of immortality. Keeping the One inside is holding onto the Tao. Embracing the One is holding and nourishing the sacred fetus, as a mother holds and nourishes an infant. The Three Ones The Three Ones are the next highest guardian deities in the body. They are called the San-yüan, or the Three Primal Ones. The San-yüan are the emanations of the undifferentiated oneness of the Tao. In the human body, they are the generative, vital, and spirit energies. These three energies and their guardians reside in the three tan-t’iens (fields of elixir): Spiritual energy is the highest manifestation of the One. It rules all the activities of the mind, including the potentials of the enlightened mind. It and its guardian reside in the upper tan-t’ien in the region between the eyes in a part of the body that is called the Celestial Realm. Vital energy is energy associated with the breath. It and its guardian reside in the middle tan-t’ien located in the region of the heart in a part of the body called the Terrestrial Realm. Generative energy is responsible for procreation. It and its guardian reside in the lower tan-t’ien just below the navel. This part of the body is called the Water Realm. If the levels of the energies are high, the guardians will appear bright, and health and longevity are assured; if the energies are low, the guardians will appear dull, and the body is weak or ill. In Shangch’ing practice, keeping the Three Ones in the body corresponds to preserving generative, vital, and spirit energy. However, only the One can be “embraced.” The Five Next in importance are the spirits that protect the five viscera: the heart, liver, spleen, lungs, and kidneys. If these spirits leave or become weak, the internal organs will not function effectively and bodily functions will not be regulated. Each spirit protecting the organ is associated with a color. When the viscera are strong and healthy, the colors of the guardian spirits will be bright and vivid. When the organs are weak, the colors will lose their brightness and saturation. The appearance of the guardian deities and spirits in the body is an integral part of visualization in Shang-ch’ing meditation. On the one hand, visualizing the images of the guardians helps to keep them within the body; on the other hand, the visualizations serve as feedback, because their appearances are indicators of the state of health. If the images are not radiant, vivid, and colorful, it means that the body is weak and ill. Many lesser spirits protect each part of the body down to each joint and pore. Health and longevity require all the deities and spirits to be bright and clear. Monsters also reside in the body. They live in the cavities near the three gates along the spine. Each gate is associated with a tan-t’ien and controls activity in it: the upper gate controls access to the upper tan-t’ien, the middle gate to the middle tan-t’ien, and the lower gate to the lower tan t’ien. If the gate is locked, energy will not be gathered in that tan-t’ien. The monsters have the ability to close the gates and affect the level of energy in the tan-t’iens. According to Shang-ch’ing belief, the monsters thrive on our desires and the grains we eat. Therefore, to eradicate the monsters, the Shang-ch’ing Taoists practiced fasting and abstinence from grains. Another way to eradicate the monsters is to still the mind and eliminate craving. In the Shang-ch’ing scriptures, the monsters are sometimes depicted as attractive and good-looking, sometimes as misshapen and ugly. When an individual does not realize that the monsters are harmful, worldly things and even unethical deeds can appear attractive; however, when the individual realizes that the monsters can shorten life, the entities will become repulsive and ugly. In visualizing the internal universe, the first step to eradicating the monsters is to see them in their undesirable shape, or what is called their “true form.” When Shang-ch’ing Taoists speak of “seeing the True Forms,” they are referring to the brilliant and radiant form of the guardians and the ugly and repulsive form of the monsters. There are also pathways in the internal universe that connect various parts of the body. These are the conduits of energy. Major junctions in the pathway are given names and their locations are specified so that the flow of energy can be directed through them. The pathway begins on the top of the head and descends through the forehead into the upper tan-t’ien between the eyes. It continues down the throat into the middle tan-t’ien. From there energy flows into the lower tan-t’ien to nourish the sacred fetus (the seed of immortality). When the fetus is completely formed, the practitioner will attain immortality. The body will become light; it will float up to the sky to join the sun, moon, and stars in the High Pure (Shang-ch’ing) Realm. THE EXTERNAL UNIVERSE The Shang-ch’ing external universe is inhabited by many spirits and deities. The most important live in the sun, moon, and stars. To the Shang-ch’ing Taoists, the celestial bodies are the manifestations of the primordial vapor of the Tao, and the essence of the Tao is carried in their light. Thus, to absorb the essence of the sun, moon, and stars is to swallow the energy of the Tao. According to Shang-ch’ing Taoism, the sun contains the essence of yang energy and the moon is the vessel of yin energy. Absorption of the essences of the sun and moon can help nourish the immortal fetus and strengthen the guardians of the body. To absorb the energy of the sun, the Shang-ch’ing adept visualizes the sun traveling from the mouth to the heart, merging with the internal light in the tant’iens, at specific times of the year. When a warmth is felt in the heart, the practitioner recites a short invocation asking the deities to hasten this unity so that the immortal pill can be completed. Another method of absorbing the essence of the sun is to face east three times a day and visualize the large disk of the sun and its rays rising from the heart, up the throat, through the teeth, and then back into the stomach. The North Star and the Northern Bushel (Big Dipper) constellation are important celestial bodies. They are home to the deities who control longevity and destiny, and Shang-ch’ing practitioners developed ceremonies, talismans, invocations, and mantras to ask them for protection. Mist, clouds, and dew also contain the essence of the primordial vapor of the Tao, and Shang-ch’ing adepts are instructed to absorb them by inhaling in a specific manner at dawn when these vapors are present. The Shang-ch’ing practices of absorbing the yin and yang essences from nature involve elaborate rituals: First, talismans that protect the practitioner and facilitate the practice are drawn. Because these practices are performed in the middle of the night, and often in remote regions, the practitioner must be protected from wild animals and malevolent spirits that may steal the essence that the adept had gathered. Next, the adept performs the rituals of visualization, invoking the deities whose celestial energy s/he will absorb; sometimes this is accompanied by incantations and recitation of petitions. Finally, the body of the practitioner is readied: saliva is swallowed, the teeth are knocked together, and inhaling and exhaling of the breath is done in a specific manner. Absorption of the essence of the sun, moon, stars, and vapors involves uniting the microcosms of the body and macrocosms of the universe. Once the division between the Tao inside and the Tao outside is dissolved, the practitioner can merge with the underlying origin of all things, draw nourishment from the source of life itself, and attain immortality. UNIFYING THE EXTERNAL AND INTERNAL UNIVERSES Ascension, flight, and travel in the celestial realm are ways in which the Shang-ch’ing Taoist achieves a union with the Tao in the external universe. Ascension represents final union, when the practitioner leaves the mortal realm forever to become an immortal in the High Pure Realm. Immortals of the highest caliber ascend to the sky in the physical body and in broad daylight, often in the presence of witnesses. It was said that both Lao-tzu and the Yellow Emperor ascended to immortality in this manner, as did Sun Pu-erh, one of the Seven Taoist Masters of the Complete Reality School of Taoism. (For an account of Sun Pu-erh’s ascension, see my Seven Taoist Masters.) In the case of immortals of secondary caliber, only the spirit ascends: at death, the immortal spirit within rises to the celestial realm. This is called “shedding the shell.” Often, the shell, or body, disappears after the spirit has ascended. Hao T’ai-ku of the Seven Taoist Masters and the famous alchemist Wei Po-yang were reputed to have attained immortality in this manner. In contrast to ascension, the practitioner’s journey to the celestial realm is only a temporary departure from the world of ordinary experience. There are two stages to the celestial journey: rising to the sky, and traveling in the celestial domain. In the first stage, the practitioner leaves the earth and steps up to the celestial entity. The body becomes light and loses its form, allowing the adept to rise to the celestial entity on the wind and clouds. This process is called fei-t’ien, or rising to the sky. The second, traveling stage involves journeying from constellation to constellation. This is called fei-hsing, or flying in the sky. In this stage, the adept is said to be walking the patterns of the stars. In the Shang-ch’ing practice of celestial travel, these two stages are not necessarily both performed: sometimes the adept simply steps up to the stars, sun, or moon and stays there to absorb the celestial energy before returning to earth; at other times, the ascent is the beginning of a journey through the constellations. The two parts of the celestial journey are distinct, requiring different incantations, petitions, talismans, and preparatory actions. The preparations for the celestial journey are elaborate: First, there are certain days of the year when the journey should be taken. Most of them coincide with major seasonal markers such as the equinoxes and the solstices and with the new and full moon. Second, the adept must perform rites of purification before taking the journey; this includes abstaining from meat, grains, and sexual activity. Third, an altar is built and offerings are made to the celestial deities. This is followed by the ritualistic drawing of talismans, and eating them. Fourth, in a secluded and quiet place, the practitioner draws talismans on the ground to protect the area where s/he will leave the body when the spirit flies to the sky. If the body is left unguarded, animals or malevolent spirits may harm it and the spirit will have no shell to enter when it returns from its celestial journey. Finally, there is a series of visualizations of the celestial deities, petitions, incantations, and dancing, followed by specific patterns of inhalation and exhalation, swallowing of saliva, and the knocking of teeth. When the procedures are completed, the adept rises to the celestial realm. Leaving the earth and stepping up to the celestial bodies is the more elementary form of the two stages of the celestial journey. The spirit needs only to leave the body of the practitioner to be received by the guardian deities of the celestial entity that it is going to. After it has reached its destination, the spirit stays in the embrace and protection of the deity. The journey from one constellation to another, however, is a more difficult task. Not only are more steps involved, the journey takes the adept farther and farther away from earth (and the body). This part of the celestial journey is called wandering in the skies. Needless to say, the journey through the celestial realm is a more advanced practice than the initial ascent. Later, the practitioners of internal alchemy would liken similar experiences to a child leaving its mother, first to play near the house, and then leaving its home to travel far and wide.