On the All-Encompassing View and the Theory of Kinematic Relativity

By RE CASTEL

In the comprehensive analysis the suggestion is that there is one all-encompassing existence. There is only the totality of the whole existence in which God, mankind and everything else co-exist.

The comprehensive analysis reveals that the whole existence is comprised of the material aspect (the phenomena) and the abstract aspect (the noumena). Thus, the comprehensive analysis reveals that the whole existence is composed of the material realm (the realm of phenomena) and the abstract realm (the realm of noumena). The whole existence is composed of the phenomena and the noumena – and there is nothing else but these.

The comprehensive analysis yields a list of twelve fundamental self-existing principles. These fundamental self-existing principles are the fundamental essences, the fundamental components of the existence. Six of these fundamental self-existing principles are essences that belong to the category of phenomena and the other six are essences that belong to the category of noumena.

The following list juxtaposes the fundamental self-existing principles, reflecting how they relate to each other and especially as categorical opposites.

After the appropriate analysis, all aspects of a thing that exists can be properly categorized into the twelve fundamental self-existing principles. The thorough examinations reveal no exceptions.

The fundamental self-existing principles always existed according to their distinct functional characteristics as fundamental essences. Admittedly, these fundamental principles have some commonalities in their fundamental characteristics. But the distinct functional characteristics of each of these fundamental principles, and especially as categorical archetypes, qualify their identification as fundamental essences.

The basic propositions, according to the all-encompassing view of the existence, are that:

• the space dimension and the time dimension are separate and different kinds of dimensions and are not a continuum;
• the space dimension contains the substance of existence (the existential elements);
• the time dimension contains the instance of existence (the existential moments);
• the space dimension never changes, it is the unchanging background of the transformations effected on the aethereal substance of existence;
• the time dimension never changes, it is the unchanging background of the transformations effected on the ephemeral instance of existence;
• the changes that occur in the substance of existence (the motion or kinematic transformations) are transformations brought about by the essence of motion;
• the changes that occur in the instance of existence (the duration or time transformations) are transformations brought about by the essence of duration.

Regarding the aspects of the existence comprising the physics, with all the fundamental self-existing principles already identified, the interesting aspects can be described in terms of the changes or transformations that occur in the realms of existence.

There are two types of changes or transformations occurring in the existence. These are (1) the motion or kinematic transformations and (2) the duration or time transformations.

In the technical discussions it is understood that changes or transformations occur because of actual vectors or carriers of change that effect the transformations. There are two types of vectors of change. They are namely, motion and duration. These two types of vectors of change are represented by mathematical vectors in the technical representations. These mathematical vectors are, namely, the vector of motion and the vector of duration.

According to the technical understanding, the translations within the three-dimensional space dimension are represented by as many vectors of motion as accordingly needed, while the translation along the one-dimensional time dimension is represented by no more than the lone vector of duration.

The idea that the space dimension moves relative to the substance of existence can never be qualified properly. The space dimension is inherently a separate essence and the categorical opposite of the essence of motion.

Also, the idea that the time dimension moves or endures relative to the instance of existence can never be qualified properly. The time dimension is inherently a separate essence and the categorical opposite of the essence of duration.

Regarding the vector of duration, because the essence of duration occurs along the time dimension separate from the essence of motion that occurs within the space dimension, it is evident that motion cannot effect any transformations on duration. Therefore, the pythagorean suggestion cannot be applied to the vector of duration, because according to the representations there are no other vectors that affect the vector of duration along the time dimension. And thus, the vector of duration, the vector of time, resolves on its own.

The vectors of motion should not be represented as intersecting with the vector of time for resolutions of purported transformations wherein duration is affected by motion, because the differing types of vectors (i.e., that of motion and of duration) occur in separate and different dimensions. Evidently, the essence of duration cannot be affected by the essence of motion. Therefore, they cannot properly be represented for resolutions of purported transformations wherein duration is affected by motion.

The extended suggestion is that the changes or transformations defined in the instance of existence by the essence of duration are absolute and irreversible. There is no reversal of time. The passage of time, the flow of time, the duration that constantly vectors the instance of existence, is absolute.

Regarding the vectors of motion, it is evident that there are infinitely many translations within the three-dimensional space dimension. The actual motions within the space dimension intersect and affect each other. Resolved motion transformations are therefore possible according to the pythagorean suggestion. The resolved motion transformations define the material essence in the realm of phenomena.

And so, the essence of motion defines the essence of mass in the substance of existence; the essence of motion also defines the essence of energy in the substance of existence; and these mass and energy are the observable elements of the cosmos. Moreover, the essence of motion also defines the voidness which is the 'unobservable element' of the vacuous chaos.

The fundamental relations formulated according to the theory of kinematic relativity reveal that the idea of the essence of motion is the underlying idea in all the relevant formulations in physics. All the formulations in physics are ingrained with and rooted on the idea of the essence of motion. All the formulations involving mass, energy, gravitation, electromagnetism, charge, momentum, inertia, heat, and the like, even that regarding the void, can be interpreted in terms of the essence of motion.

The theory of kinematic relativity takes the analysis down to the simplest and most fundamental level by advocating the idea of motion (velocity) transformations (i.e., the idea of the motions of motions) instead of the idea of space-time transformations (i.e., the idea of the motions of space-time).

And thus, according to a reasoned conclusion, the fundamental essence that gives definition to the cosmos and the chaos is the essence of motion. The view is basically that the essence of motion renders the definitions on the aethereal substance of existence contained in the space dimension – and the definitions rendered comprise the cosmos and the chaos. This conclusion is supported by the logical and mathematical relations put forth in the theory of kinematic relativity.

The logical and mathematical relations put forth in the theory of kinematic relativity also support the idea that there is a bias towards the increasing definitions in the cosmos. The logical and mathematical relations suggest that the basic nature of the existence is portrayed by a picture of an infinite cosmos that is continually being fed the essence of motions drawn from the infinite chaos. In other words, the suggestion is that the fundamental nature of the existence is biased towards an ever-growing cosmos wherein there is the continuous creation of worlds, stars, galaxies, and so on ad infinitum. And there is no indication of any possibility for an ultimate entropic demise of the cosmos.

Regarding the aspects of the existence that are usually considered as belonging to the metaphysics, the qualified descriptions are about the nature of the existence and the ultimate purpose of the existence.

The considerations begin with the questions regarding the nature of the intelligent entity. And the considerations culminate to the answers regarding the ultimate possibilities for the intelligent entity.

The conscientious observations reveal the fact that the intelligent entity is a mind-and-body reality. The intelligent entity has both the intelligent material body and the intelligent abstract mind. Therefore, the intelligent entity exists both in the realm of phenomena and in the realm of noumena. The intelligent entity perceives both the phenomena and the noumena in the existence. And the intelligent entity is capable of effecting changes in both the phenomena and the noumena in the existence.

The distinctive functional characteristic of an intelligent entity is its input-process-output (or IPO) capability. The intelligent entity is capable of receiving inputs, processing the inputs, and generating outputs both in the realm of phenomena and in the realm of noumena.

This definition of the distinctive functional characteristic of the intelligent entity qualifies that the essence of intelligence is in all embodied things. Thus, there is intelligence in every electromagnetic wave, in every particle, in every atom, in all the complexes of electromagnetic waves and particulate masses, even in the infinite cosmos and the infinite chaos, because all these have their IPO capabilities.

The highest form of intelligence known in common experience is human intelligence. But the most supreme idea of intelligence is godly intelligence. This assessment is simply according to the idea that "the more capable an intelligent entity in carrying out the IPO function, the more intelligent it is."

The extent of the capabilities of the intelligent entity in carrying out the IPO function is evidenced (1) by how much the intelligent entity is able to govern its existential dominion with the goal of experiencing joy and (2) by how much it is able to preserve and extend its own existence.

Human intelligence has so far been very successful in governing its existential dominion with much fulfillment in the goal of experiencing joy. Human intelligence has also been successful in preserving and in extending its own existence, primarily because humans are able to replicate by procreation. But, obviously, human intelligence has grave limitations – humans are mortal beings.

Godly intelligence, on the other hand, is understood to have the ultimate success in governing its existential dominion. Godly intelligence is understood to have the supernal fulfillment in achieving and promoting joy in the existence. Godly intelligence is understood to have the ultimate success in preserving and extending its own existence without limitations – because gods are immortal beings and because gods have the power to beget sons and daughters and raise them to the full stature of godhood.

These ideas on the nature of the existence and the nature of the intelligent entity point to the idea that it is possible for mortal man to obtain immortality and a place of dominion in the ever-growing cosmos.

Religion evidently presents the idea that God offers man the immortality and even the perfection to the full stature of godhood. Science evidently presents the idea that the basic nature of the existence is the ever-increasing cosmic embodiments and the natural and continual creation of worlds – an idea that answers the question about the provisions for the domains needed in God's offer of godhood.

Religion says there is immortality and even godhood for man. Science says the cosmic embodiments can be preserved and new worlds are continually brought into cosmic existence. These ideas are clearly reconciled with each other.