Nothing

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Eodnhoj7
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Joined: Mon Mar 13, 2017 3:18 am

Nothing

Post by Eodnhoj7 » Thu Jun 25, 2020 4:43 pm

Form is constant and it in itself is intrinsically empty given upon closer inspection nothing is there except a series of further forms. A form is a median to further forms where one form inverts to many. This points to all forms as intrinsically empty thus nothing. This leads to the question of "what is nothing?" Nothing is not a thing in itself but a relationship between parts. For example an empty cup points to the relationship between a liquid and a cup. The emptiness is an absence of a specific relation, ie that which lacks something. In this case the liquid in the cup. Void is not a thing on itself thus is self negating. Only being exists.

The void voids itself and is expressed only as being. This being in turn is voided into multiple beings resulting in the relationship between parts thus necessitating being as have a dynamic state where it moves itself through itself through void. For example the liquid can only be poured into the cup if the cup is empty, the emptiness allows for the relationship between water and cup, and their subsequent movements to occur.

Simultaneously this void acts as the intrinsic curvature which allows for the cup and water to have distinct properties. Looking at water in a cup, one can see the distinct curvature of both the cup and the water as intrinsically empty yet it is the boundary line which allows for this aforementioned distinction. Another example of this is the line between the half full cup and the air, the line maintains the definite properties between the air and water yet is intrinsically empty.

Void, as the relationship between parts, is both the emptiness of a specific phenomena and is the curvature which allows for definition. How this applies through a theory where all is a simulation, or an illusion, is that being in its totality is directed through itself as itself through the void. The imaginary, or rather illusive nature of reality, reflects void acting much like a barrier. This barrier is the multiplicity of phenomena which in turn acts as a means of approximation in a manner where the "whole" or the "all" is only observed in parts. This absence of a perceivable, yet existing, whole is the masking of the "One" through the "Many".

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