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ON THE NATURE OF REALITY
By
Warren D. Hawkins
A new look at God’s Universe.
Table of Contents
I. Consciousness-In-Itself
II. Objectivity-In-Itself
III. Duality Determines Reality
IV. The Simple Ideas
V. Nothingness in Relation to Reality
VI. Combined Ideas and Unreality
VII. Outer Duality
VIII. Inner Duality
IX. Spirit
X. The Infinite as a Simple True Idea
XI. Evidences for the Existence of God
XII. Determinism and Freedom
XIII. Creation
XIV. Sin
XV. Redemption
XVI. Heaven and Hell
XVII. Conclusion
Foreword
All of philosophy is a search for the nature of reality. In this search, language must be employed. However, language, being a subjective description of the objective, has proven to be an inadequate tool for this task. This happens because language conforms to our one-way view of the world.A true view of reality must include an attempt to describe duality; that is, to describe the subjective as it views the objective. In order to attempt this, language must often be, so-to-speak, bent back on itself. Thus plays on words, and the seeming misuse of being words such as "is" must often be employed. This is necessary due to the one-way limitations of language.
Besides, metaphysical philosophers should not be criticized for being constrained to use language in ways that it was not designed to be used. They, like the poets, should be afforded some license in their attempt to express the inexpressible.
A Synopsis of the Chapters
I. Consciousness-In-Itself
VI. Combined Ideas and Unreality
X. The Infinite as a Simple True Idea
I posit the idea of the infinite as a simple true idea, and therefore, a real idea. The real idea of the infinite has important implications for the existence of God and the spirit.
INTRODUCTION
Why is there no difference between something and nothing in the absence of consciousness? For the simple reason that even if there were, and there is, something in the absence of consciousness, no differences whatsoever can be determined between this something and nothing. Something holds no inherent powers to separate itself from nothing. Therefore, in the absence of consciousness, something remains as impotent as nothing is. This indicates that in the absence of consciousness, somethingness and nothingness are equal. Such a condition would render the theory of evolution impossible.
Since consciousness could never have evolved, then there must always have been a difference between something and nothing. This necessary difference has always been reality. This reality had to have been created by consciousness, and since it also had to have always been in existence, then there must also be an Infinite Consciousness who created this reality. Thus, God exists.
The very structure of our universe reveals that reality constitutes an eternal differentiation between something and nothing. To our finite consciousness, the laws of quantum mechanics reveal that subatomic particles remain waves; that is, that the differences between them and nothing are barely discernible as long as the waves remain unmeasured. However, when subatomic particles are measured; that is, captured by devices that only consciousness can read, then subatomic particles become completely differentiated from nothingness as real particles in the world. If there were no consciousness whatsoever in our universe, then there would be no difference between waves and virtual particles. The theoretical existence of virtual particles hints at the complete lack of differentiation between something and nothing at the subatomic level, at least from the point of view of finite consciousness.Furthermore, since not even light can escape the confines of a black hole, then there must be no differences between light and darkness at the bottom of a black hole. At least from the point of view of finite consciousness, black holes represent the condition of absolute nothingness in the universe. Absolute nothingness denotes that condition which constitutes a complete lack of differentiation between something and nothing. If there were no Infinite Consciousness, then our whole universe would be equal to the bottom of a black hole.
In addition, from the point of view of finite consciousness, objects seen at a distance become smaller, vaguer, and misshapen because of an increased lack of differentiation between objects and nothingness at a distance. Objects that are so far away that their light does not reach us, such as some galaxies, can not be distinguished from nothingness at all. However, from the point of view of Infinite Consciousness, there is no distance whatsoever. All objects are absolutely and completely differentiated from nothingness.
Furthermore, from the point of view of finite consciousness, objects passing through time can not be distinguished from nothingness in the past except in memory or recorded history. Objects in the future can not be distinguished from nothingness except as probable events which can be plotted from laws known to finite consciousness in the present. Only in the present does finite consciousness differentiate between something and nothing, and even then only objects that are relatively close. However, to Infinite Consciousness, all objects and events remain completely differentiated from nothingness in the past, present, and future.
So, how does finite consciousness go about its task of separating something from nothing?
To be conscious at all, one must be conscious of something and nothing. Empiricists assert that inner consciousness, such as of abstract ideas or of the powers of the mind, can not be real. In their view, only sensory perception can be real. By asserting that inner consciousness is not real, they really mean that it equals nothing.
When one is conscious of the idea of nothing, then one can have but one idea of it, namely, that it is nothing. Nothingness can not be described at all, except in equivalent terms such as emptiness or the void. This fact demonstrates that we know nothing about nothingness except that it is an idea. In this respect alone, nothingness becomes more than nothing. Nothingness becomes more than nothing merely as an idea.
The nothingness of which we can have no idea can not be known at all. This nothingness equals nonconsciousness. Such a nothingness could also be called absolute nothingness.
If inner consciousness really equals nothing, then we could have no more of an idea of it than we can have of nothingness itself. All of our inner thoughts could be no more than equivalent to emptiness, and we would be constantly unaware of this. In other word, we could have no inner consciousness.
Since this condition is obviously not the case, then all of our inner thoughts, including the idea of nothing, must be more than nothing. To be more than nothing is to be something. To be more than nothing is to be real. All of our inner thoughts, feelings, and ideas must be as real as are sensory perceptions. In fact, one finds nothing in sensory perception that recommends it as being any more real than inner perception. After all, sensory perception is merely a different kind of immediate intuition than is inner perception.
In addition, experience has demonstrated that inner thoughts, feelings, and ideas are as useful as sensory objects are. Even the idea of nothing is useful. Whatever proves useful must also be real.
Consciousness is an idea to itself. This is self-consciousness. Literally everything of which consciousness can be conscious, including self-consciousness and the idea of nothing, must be more than nothing and useful and, therefore, real.
Consciousness can be conscious of that which is not real only to the extent that it equals the idea of nothing. That which does not exit equals absolute nothingness. Consciousness has but one way to get an idea of nonexistence, and that is by employing the idea of nothing. Consciousness does this by hiding nonexistence behind the idea of nothing. Absolute nothingness, nonexistence, unreality, and nonconsciousness are all equal to each other. Because the idea of nothing proves useful as an indicator of nonexistence, and because it is more than nothing as an idea, the idea of nothing must also be real. Consciousness can never be directly conscious of that which is not real because unreality constantly hides behind the idea of nothing, which also indirectly indicates unreality. In other words, unreality equals nonconsciousness, but consciousness uses the real idea of nothing to both hide and indicate unreality.
Since the idea of nothing itself is real, then everything that is more than nothing must also be real. Therefore, inner consciousness must be as real as is outer consciousness. In fact, it is impossible for consciousness to be conscious of anything except that which is real. Consciousness is that very necessary power of the universe which separates reality from unreality.
For example, if an appearance of a UFO is a false combination of impressions, then the falsity lies not in the elements of its appearance. These elements, some of which may be "shiny", "metallic", "flying", or "disk", are invariably derived from previous experience, and therefore, must be real. If an observed UFO is actually there in the space where one sees it, then it has to be a true combination of impressions, and UFOs are real in one’s experience of the world.
However, if an observed UFO is the product of hallucination or mistaken judgment, then it is a false combination in the world, but nevertheless, the elements of its false combination are true and real in the mind of the observer because of their basis in previous experience. In other words, one can never observe anything except in terms of the elements of prior experience, and these elements are always true and real. Whether derived from sense experience or given directly to the mind, these elements constitute the atomic structure of reality, and could be called the set of simple true ideas. Therefore, combinations can be true or false, but the simple true ideas that invariably comprise both are always true and real.
For example, if an appearance of a UFO is a false combination of impressions, then the falsity lies not in the elements of its appearance. These elements, some of which may be "shiny", "metallic", "flying", or "disk", are invariably derived from previous experience, and therefore, must be real. If an observed UFO is actually there in the space where one sees it, then it has to be a true combination of impressions, and UFOs are real in one’s experience of the world.
However, if an observed UFO is the product of hallucination or mistaken judgment, then it is a false combination in the world, but nevertheless, the elements of its false combination are true and real in the mind of the observer because of their basis in previous experience. In other words, one can never observe anything except in terms of the elements of prior experience, and these elements are always true and real. Whether derived from sense experience or given directly to the mind, these elements constitute the atomic structure of reality, and could be called the set of simple true ideas. Therefore, combinations can be true or false, but the simple true ideas that invariably comprise both are always true and real.
If this description is true, then what can be false about false combinations if their elements; that is, the simple true ideas, are always true and real? The falsity of all false combinations lies in the combinations themselves. When those who believe that UFOs are unreal say so, they do not mean that "shiny", "metallic", "flying", or "disk" are unreal. They mean that the combination of these elements is unreal. For these reasons, a mermaid is not unreal as a "fish" or a "female", but as a false combination of these simple true ideas. Similarly, when a white table appears red through rose-colored glasses, then this unreal appearance does not happen because "red", "white", or "glasses" are unreal. This unreality happens because of a false combination of these simple true ideas. Everyone has an "imagination", but for one person to steal another’s creative ideas is to create a false combination by attempting to destroy a true one. When one recognizes that one has "consciousness", then it has to be a simple true idea, because it can not be the product of a false combination.
Thus, when one states that UFOs are unreal, one really means that when all of the simple true ideas that compose them are subtracted, then one is left with nothing. This nothing is the unreality of the UFO. This is precisely what one means when one says that UFOs do not exist. One means that, as false combinations, UFOs are equivalent to nothing. As a universal rule, an unreal nothingness lies at the heart of all false combinations, and constitutes that which causes them to be false.
These examples serve to illustrate the basic structure of reality for all minds. Reality is structured in three forms; the simple true ideas, true combinations of simple true ideas and false combinations of simple true ideas. To observe, to think, or to feel anything except a simple true idea is impossible. All simple impressions are simple true ideas. Therefore, all simple impressions, feelings, and thoughts are simple true ideas. Simple true ideas and their true combinations always prove to be useful, which is another indication of their reality. Falsity always proves to be useless in its equivalence to unreal nothingness, but nevertheless, also proves to be useful as an idea; that is, the idea of nothing.
If such be true, then all false combinations are equivalent to unreal nothingness, not because of their simple true ideas, but because of the inherent falsity of the combinations themselves. The uselessness of false combinations lies in their unreal nothingness. If UFOs are unreal, it is their nothingness which makes them unreal. An automobile that runs good is a true combination, but a broken-down automobile is a false combination because it does nothing. It gets one nowhere and at no time. Any system which does not get the job done is called inefficient; that is, a false combination, precisely because it does a lot of nothing. Even errors in arithmetic really mean nothing.
However, going further, if it is impossible for any mind; that is, a duality, to experience anything except simple true ideas and their true combinations, then "nothing" must itself be a simple true idea. It has to be the simple recognition of that which is false in all false combinations.
Yet, this fact seems to produce a contradiction. If reality must be constructed of all that appears to duality as simple true ideas, then how can nothingness be real since it never appears? Furthermore, if the idea of nothing equals nonexistence and unreality in false combinations, then how can unreality be real? Reality has to be more than nothing if "all consciousness is consciousness of something", as Jean Paul Sartre wrote.
The only possible answer must be that the idea of nothing is, in some way, more than nothing. The idea of nothing must be a simple true idea since it appears to duality as an object. Yet, how can nothingness appear? The answer is that nothingness to no extent appears to the mind; that is, duality, except as an idea. Simply as an idea alone, it is real and true.
However, going further, if it is impossible for any mind; that is, a duality, to experience anything except simple true ideas and their true combinations, then "nothing" must itself be a simple true idea. It has to be the simple recognition of that which is false in all false combinations.
Yet, this fact seems to produce a contradiction. If reality must be constructed of all that appears to duality as simple true ideas, then how can nothingness be real since it never appears? Furthermore, if the idea of nothing equals nonexistence and unreality in false combinations, then how can unreality be real? Reality has to be more than nothing if "all consciousness is consciousness of something", as Jean Paul Sartre wrote.
The only possible answer must be that the idea of nothing is, in some way, more than nothing. The idea of nothing must be a simple true idea since it appears to duality as an object. Yet, how can nothingness appear? The answer is that nothingness to no extent appears to the mind; that is, duality, except as an idea. Simply as an idea alone, it is real and true.
However, going further, if it is impossible for any mind; that is, a duality, to experience anything except simple true ideas and their true combinations, then "nothing" must itself be a simple true idea. It has to be the simple recognition of that which is false in all false combinations.
Yet, this fact seems to produce a contradiction. If reality must be constructed of all that appears to duality as simple true ideas, then how can nothingness be real since it never appears? Furthermore, if the idea of nothing equals nonexistence and unreality in false combinations, then how can unreality be real? Reality has to be more than nothing if "all consciousness is consciousness of something", as Jean Paul Sartre wrote.
The only possible answer must be that the idea of nothing is, in some way, more than nothing. The idea of nothing must be a simple true idea since it appears to duality as an object. Yet, how can nothingness appear? The answer is that nothingness to no extent appears to the mind; that is, duality, except as an idea. Simply as an idea alone, it is real and true.
Because of its equivalence to unreality in false combinations, and because it possesses no reality whatsoever except as an idea, then the idea of nothing can neither have been derived from sense experience nor from inner experience. The idea of nothing had to have been given to the mind. Like the idea of time and infinity, the idea of nothing is a mystery. We seem to know what it is, and yet, we do not know what it is. We literally know nothing about the idea of nothing except that it is the idea of nothing. As such, the idea of nothing equals nonexistence in every false combination in every respect except as an idea itself. As a given idea, the idea of nothing is real as that idea which indicates, and which also hides, nonexistence in false combinations.
If the idea of nothing must be real simply as an idea, then all elementary appearances to inner and outer duality must be real no matter how faint they may be. Even fleeting thoughts and feelings that can not be named are simple true ideas. As an individual feeling, a "hunch" is a simple true idea, even though as a combination of fleeting thoughts and feelings, a hunch must prove to be a true or false combination.
Thus, falsity as a simple true idea means the idea of nothing. Every false combination invariably points to the idea of nothing, which in turn hides nonexistence. For example, the idea of nonexistent substance called "aether", being the product of a false theory about how light is propagated in space, really means nothing. For the same reason, the false idea called "phlogiston" rally means nothing. As a universal rule, false ideas always equal the idea of nothing, which in turn, hides nonexistence inherent in false combinations.
However, false ideas should not be confused with simple false ideas. To the extent that false ideas equal the idea of nothing, they are simple true ideas. Simple true ideas correspond to the immediate appearances to duality, even if only the idea of nothing. Simple false ideas are the opposite of simple true ideas. Simple false ideas never appear because they never exist. Thus, the false idea called "aether" exists as the product of a false combination, which, like all such false ideas, equals the idea of nothing. However, the substance "aether" does not exist in the world, and therefore, never appears to duality. As such, aether is the opposite of a simple true idea. For the same reason, phlogiston is the opposite of a simple true idea. As a universal rule, simple false ideas never exist. False ideas exist, but only to the extent that they equal the idea of nothing. As an idea alone, "aether" really means nothing.
Thus, nothingness can be an idea, but nothingness can also be no ideas at all; that is, nonexistence. The nothingness which equals nonexistence could be called absolute nothingness. Absolute nothingness never appears to duality except as hidden behind the idea of nothing. False ideas, which can only appear as products of false combinations, also always hide absolute nothingness which never appears.
Going further, these rules indicate two universal rules about any given universe. Any real universe must contain duality because duality is the only known power which can use the idea of nothing to separate objects and ideas from absolute nothingness, thus causing them to appear. Duality also uses the idea of nothing to separate objects and ideas from each other. Duality alone can use the idea of nothing to hide absolute nothingness, thus causing a recognition of the difference between appearance and no appearance.
For these reasons, it is impossible for duality to think about, or to imagine, absolute nothingness. This happens because of the equality of nonexistence and nonconsciousness. One can merely indirectly imagine absolute nothingness as hiding behind the idea of nothing. Even if one imagines empty space and an empty mind, one still can not escape imagining one’s mind as separate from the emptiness. Also, one can not escape imagining the emptiness as the idea of nothing. Thus, duality is always, at the very least, consciousness with the idea of nothing as its object. Because nothingness can not appear except as an idea which is useful to duality, then in a consciousless universe, there could be no difference whatsoever between something and nothing. Such a chaotic universe would have to be the same as absolute nothingness.
Some may argue that objects do not have to be at any particular place or time in order to be real, that such objects possess an intrinsic reality. However, this can not be a description of reality, but of potential reality.
If an object does not appear in no particular place, then at what time is it? If an object does not appear to be passing through time, then where is it? For that matter, what shape is this object? Literally everything that can be determined about any object, or idea for that matter, must be determined by its appearance. Even the real existence of the laws of physics must be determined by their appearance to duality.
This continuous uselessness of all objects in a consciousless universe constitutes the precise reason why the theory of evolution must be false. The evolutionists argue that our consciousless universe evolved in accordance with the laws of physics until it produced conscious beings. However, this process could happen only in their imaginations.
A consciousless universe possesses no imagination. Conditions would be quite different from those that the evolutionists imagine them to be. A consciousless universe is not ordered by imagination or anything else. In a true consciousless universe, absolutely nothing would determine the difference between here and there, between motion and non-motion, between laws and no laws, between time and no time. Such a universe could be nothing except continuously chaotic and useless. The only possible usefulness is that which is useful to duality.
In addition, the laws and evolutionary processes of a consciousless universe could not be determined by chance. Chance must happen as events. An event is something. Consciousness alone can determine the difference between something and nothing. In a consciousless universe, absolutely nothing determines the difference between chance and no chance.
This is not to argue that objects can not exist as independent of duality. They can, but this condition is not reality but potential reality, since they may become real as the objects of duality. Literally nothing can be determined about any object until that nothingness becomes separated from the object by the powers of mind; as long as objects remain in potential reality, their existence constantly equals their nonexistence. After all,. what does it matter if an object exists or does not exist, if it does not matter to duality?
Even if an object is merely imagined, nevertheless, consciousness must be used to make it appear in the mind. Everything that can be determined about any object or idea must be determined by its appearance, even if only in imagination. For this reason, an imagined universe can not be a consciousless universe.
Duality must be the sole basis of reality. This must be true whether one is an idealist, materialist, realist, or skeptic. Nothing matters unless it matters to duality. This has to be true even if consciousness is nothing but brain activity.
However, duality holds another curious power. Not only can duality be conscious of its objects and ideas, but duality can also be conscious of itself. Duality can be an object to duality. This ability constitutes the basis of self-consciousness and intelligence. When duality comes to this place in its powers, it either becomes spiritual or it fades away into nothingness.
If consciousness is a product of a false combination, as is aether or phlogiston, then it would seem that either we could not be aware of it because of its equivalence to nothingness, or we would be aware of its equivalence to nothingness in the same way that we are aware of the equivalence of aether or phlogiston to nothingness. Obviously, we are not aware of consciousness in either of these ways.
We are not aware of the nothingness of consciousness, but of its usefulness. Through consciousness, we are aware of everything of which we are aware, including all of the truths and falsities that we know. All false combinations equal the idea of nothing which hides nonexistence and indicates uselessness. Nevertheless, it is useful to know where uselessness lies. Consciousness is the only known power which can separate usefulness from uselessnesss. Therefore, duality must be real. If duality were false it would be useless.
Contrary to the claims of the materialists, spirit can be experienced. It simply can not be sense experienced. One of the purposes of this philosophy is to show that spirit is a simple idea, and that its presence to consciousness is exactly the same as its being experienced. As Jean Paul Sartre so aptly wrote, "All consciousness is consciousness of something." When this something is a simple idea, it must always be true and real.
Even consciousness of emptiness is a kind of experience, being the idea of a nothing that is separate from the experiencer. The idea of nothing can not be sense experienced. Yet, because it is an idea, it is an inner experience. As an idea, nothing becomes more than nothing. Whatever is more than nothing must in some way appear, and whatever appears must be real. All the simple true ideas that compose all false combinations, including the idea of nothing, must be real because they appear. However, the idea of nothing is real in no other respect whatsoever except as an idea, even though nothingness in no way appears except as an idea.
Unreality never enters consciousness. It hides behind the idea of nothing that appears in all false combinations, even then, unreality; that is, absolute nothingness, never enter consciousness, but the idea of nothing that indicates it does.
If the reality of the idea of nothing can be demonstrated, then the reality of the idea of spirit can be demonstrated. If the universal rule holds true that falsity always equals the idea of nothing and that falsity never appears except in false combinations then one merely has to show that spirit is never the product of a false combination to prove that it is a simple true idea or a true combination. In either case, spirit must be real.
Consciousness of spirit is an inner experience because it occurs in the mind. Sensory experience is the outer experience of the world. Yet, if "all consciousness is consciousness of something", then inner and outer experiences must be equally real. In other words, consciousness is never conscious of anything except that which is real.
Furthermore, when ideas are simple, the constitute experiences which must be true and real. This happens because while simple true ideas can be separated from nothingness, simple false ideas can not be so separated. No one has ever been conscious of a simple false idea because such ideas always equal absolute nothingness. The idea of spirit can be a false idea if it can be shown to be the product of a false combination, in this case, the idea of spirit would equal the real idea of nothing which, in turn, hides nonexistence. However, if the idea of spirit can be shown to be a simple true idea, then it has to be real.
Is "spirit" a simple true idea or the product of a false combination? All simple ideas in sense experience are true and real; for example, "red", "round", "hot", "cold", or "moving". All simple ideas and feelings in inner experience are equally true and real; for example, "truth", "beauty", "joy", or "imagination". Experiences always constitute "impressions" in a mind. Impressions must always be real when reduced to their simplest forms. Simple false ideas never cause impressions.
Simple ideas always prove to be true and real because, as experiences, they are made more than nothing. Falsity itself is a simple true idea because it equals the idea of nothing which is also a simple true idea. Yet, the idea of nothing also hides nonexistence, and to that extent, falsity also indicates unreality. Falsity never applies to other simple true ideas except the idea of nothing. As a universal rule, falsity always adheres to improper or erroneous combinations of simple true ideas.
Human minds are constantly engaged in combining ideas into new true and false combinations. In order to do this, minds must constantly select ideas from a given set of simple true ideas. When minds invent systems that prove to be effective in producing a desired result, then true combinations have been created. When minds invent systems that prove to be ineffective, then false combinations have been created that are belabored by nothingness. Minds can not avoid using simple true ideas whether creating true or false combinations. Every combination, whether true or false, comprises simple true ideas. False systems prove ineffective because they contain nothingness. Falsity is another name for nothingness. True systems prove effective because they contain no nothingness. In other words, true combinations accomplish something useful, whereas false combinations do a lot of nothing. However, even if an efficient system produces a desire result that eventually proves to be destructive, such as an illegal drug factory, then such a system is false because it leads to an eventual destructiveness that is another name that indicates nothingness.
Nothingness is always hiding something. A something hidden by nothingness always possesses the potential to be brought into consciousness, or back into consciousness. This nothingness causes the something hidden within it to be equal to it. This condition constitutes the nature of potential reality. Only consciousness can raise something above the level of this equality, causing something to become more than nothing.
Whenever consciousness separates something from nothing, then consciousness makes something real in the forms of simple true ideas. Simple true ideas comprise all individual impressions on consciousness, whether these are thoughts, emotions, or sensory impressions. Simple true ideas can never be false in themselves. Simple true ideas can indicate falsity, but nevertheless, these are real and useful indications. Simple true ideas and their true combinations constitute the true nature of reality.
Anything hidden in nothingness can be said to be potentially real because it might come into consciousness, or back into consciousness. Whatever is not potentially real within nothingness can not be separated by consciousness because it is simply not there to be separated. Thus, simple false ideas never exist. In this sense, falsity is the same as nonexistence. However, falsity also equals the idea of nothing which is real as a simple true idea. To this extent, the idea of nothing serves a dual function. In reality, the idea of nothing appears as a useful idea. For one thing, it indicates falsity. However, the idea of nothing also hides unreality; that is, nonexistence, which never appears. Thus, the falsity that is the same as the nonexistent never appears, but the falsity that equals the idea of nothing does appear, but only as an idea.
For example, Democritus suspected that atoms existed, but merely in a metaphysical theory. A theory is always a combination of ideas. Later, when science proved that there are atoms, then consciousness raised atoms from potential reality to reality. At least as far as the real existence of atoms are concerned, Democritus’s theory proved to be a true combination of ideas.
However, if Democritus had been wrong, then atoms would have been a simple false idea that was the product of a false theory. Science would never have discovered atoms, and thus their falsity would equal nonexistence. Atoms would possess no potential reality. On the other hand, Democritus’s theory would remain. As the product of a wrong combination of simple true ideas, one would always think of atoms as being equal to the idea of nothing, as we now think of aether or phlogiston. In this way, consciousness would be able to recognize the falsity of atoms as being equal to the idea of nothing that hides nonexistence. However, consciousness would never be able to recognize the falsity of the atoms themselves.
Simple false ideas can not come into consciousness from the realm of the discoverable because they do not exist there, but consciousness can invent false ideas that are products of wrong combinations of simple true ideas. Therefore, all objects and ideas present to consciousness must be real in their simplest forms simply because they can not be false. The conscious-objective duality causes them to be experienced and, therefore, real. True simple ideas are real because they are experienced; they are experienced because they are real to consciousness. This simple tautology encompasses the only reality that can possibly exist. The simple true idea called "falsity" arises only when simple true ideas are combined into impractical systems and theories.
This philosophy does not purport to be an easy method for determining truth from error. Those methods are difficult and always will be. Rather, this philosophy simply seeks to describe the underlying structure of reality. Metaphysics seeks to make educated guessed in areas where, possibly, science can not reach.
The central aim is to attempt to describe how finite spirit can become reconnected to Infinite Spirit. If the idea of spirit proves to be the product of a false theory about the self and consciousness, then the aim has missed. However, if spirit can be shown to be a single, simple impression on the mind, then it must be true and real.
Even the idea of nothing is real although it takes several forms. The idea of nothing in the world is space that separates objects. The idea of nothing both separates and hides ideas in the mind, though not spatially. In the realm of the spiritual, the idea of nothing opposes the idea of spirit, seeking to prevent finite spirit from becoming reconnected to Infinite Spirit. In the spiritual realm, the idea of nothing has become part of a false combination called sin. Thus, the idea of nothing has proven to be both useful and destructive.
There is another form of nothingness of which the mind can obtain no idea at all. This is absolute nothingness. It lies completely beyond the realm of ideas and impressions, being equal to nonexistence. Finite minds can merely grasp the useful idea of nothing as a substitute for absolute nothingness which is completely useless. Not only is it useless; it tends to destroy reality.
A UFO appears as a combination of simple true ideas such as: "shiny", "metal", "flying" or "disk". When a person sees a UFO, it either actually exists as a true combination, or it is a product of such false combinations as hallucination, hoax, or false judgments about natural causes. It is either real or unreal. Whether it is one of the other is a matter for scientific investigations.
Nevertheless, whether a UFO is real or unreal, the simple true ideas that compose it are always real. Even if the sighting of a UFO is caused by a false combination it always comprises simple true ideas that are previous in experience to the false combination. As a universal rule, the same is true of all false combinations. UFOs, and all other false combinations, are always false in the combinations themselves, not in the simple true ideas that compose them.
One of the purposes of this philosophy is to consider whether the idea called "spirit" is merely a product of a false theory about the mind, in which case it is a false idea that is nonexistent as a simple false idea, or whether "spirit" is a simple true idea in inner experience, and therefore, necessarily real.
If the idea of spirit can be shown to be directly connected to self-consciousness, then spirit can be shown to be a simple true idea. Falsity always comes in combinations, but consciousness is not the product of any true or false combination, but it is immediately and directly known to consciousness as self-consciousness. Since this is true of all simple true ideas, then self-consciousness must be a simple true idea, and therefore, real.
Furthermore, since consciousness is the only known useful power which can separate reality from unreality, then self-consciousness and reality must be permanent. For, if duality were not permanent, then the chaos inherent in the equivalence of existence and nonexistence would prevail, overwhelming potential reality, and thus preventing reality from ever coming into real existence.
