Being is consciousness; Absolute Being is consciousness of itself: It brought forth the Logos, which constrains itself according to circumstance to enact self-consistency and generate the edifice of mathematics. This mathematics treats an entity as something which appears in one of potentially many forms, and in any particular form it makes definite claims about the context, or place, in which it appears. An entity may be placed together with other entities, and it will respond to them by taking on a form that is compatible with them. It is convenient to consider each entity as existing only once, though it may appear many times, even alongside itself. This mathematics, then, defines entities according to what they need in order to be themselves, and leaves open all incidentals. (A function, for example, is an entity that has one form for every possible argument, so that when it is placed together with its argument, it is restricted to that particular form and yields its result. The entity “triangle” has for its forms all particular triangles in all spaces; it may even, for particular forms, have a notion of goodness indicating how close to a true triangle it comes. An entity may have forms it may enter, but would rather not. Entities may be multiplied endlessly at no cost; one might distinguish a plane triangle from a triangle, for instance. Which is meant by the word “triangle” is a matter of linguistic collaboration, not of truth.)
An entity may have its parts divided over spaces, including times, of any kind. (Spaces may be continuous or discrete, simple or compound, indexed numerically or by any kind of key.) Placement maps the local space of the entity to a shared space. At each location in the local space an entity makes an assertion up to some degree of specificity (which may be thought of as asserting a set of possible values). When multiple forms are mapped onto the same space, they must agree in every detail, that is, the intersection of their sets of possible values must be non-empty at each location. (The space may define “emptiness,” which is a value distinct from an empty set; this is not the same as leaving a location open, which means it could contain any valid value, so is the set of all of them.) So what happens is this: when multiple entities are placed together, all forms are considered, and at all locations the sets of valid values are intersected, and the highest rated set of forms is chosen so that the set of valid values is nowhere empty.
(Note: it may be a mistake to distinguish entities from ideas.)
Logics, including cause and effect, are useful in defining the forms of particular entities (cause and effect or disjunction are properties of entities, expressed through the nonexistence of forms that contradict the underlying principle), but are not fundamentally involved in this approach. Set intersection and settlement do all the heavy lifting. Even set intersection can be foregone by defining a different form for every possibility; but set intersection comes with a notion of possibilities, which is intuitive. Like a function’s parameter, all context is conjoined to the entity’s forms; many of the apparent problems with doing this can be corrected by defining an entity as a system of simpler entities, so that each entity only “knows” what it needs to know. A move in a game, for example, may be handled as an entity placed in that turn, rather than as a part of a whole strategy, which is a much larger thing.
An Idea is Being subdivided according to the definition of a particular entity. The quality of pure being is subdivided into the various colors, scents, sounds, tastes, emotions, feelings, thoughts, intentions, and so on, and it appears in the space specified by the entity’s forms, including time. A soul has an idea, which is Being subdivided, but is itself Absolute Being, subdivided. (It also has an entity which is its will. These suffice to characterize souls completely.) Now Absolute Being is not a blank slate; certain subdivisions are incompatible with it, being inadequate. Absolute Being subdivides time according to meaning, and all story arcs that involve suffering (an inadequate expression for a time) must terminate with a greater expression, or, as does the feeling we call determination, express Being adequately in the onrush of time itself because of the emotion that is added to an otherwise inadequate expression, perfecting it. All finite, adequate subdivisions of Absolute Being, exist, though they exist in eternity.
Overlapping forms, entities, or ideas, wherever both express the same value, are there confused. (When images come to mind in thinking of an abstract thing, for instance, there is confusion, and useful confusion, too; and when parts come to mind in thinking of a whole; but not necessarily when neighbors come to mind.) Overlapping souls are in communion through the entities that overlap. (For example, they may overlap in a speech utterance, which particular communion we call communication. Or they may partake in the same meal, drink the same drink, or take the same drug.) The chaos or nothingness (which mean the same thing) is the entity that makes no claim about any location, or, equivalently, admits any value in every cell. It may always be placed anywhere. The origin is the entity with a single occupied state (it not mattering to the origin which state) in one cell, with a different form for every possible location that might take that occupied state. Occupied is an entity that may take any value except for nothing. Entities suitable for subdividing Being are those that begin with origin; entities suitable for subdividing Absolute Being must also be Infinite, that is, have their best compatible schedule also compatible with origin. There are many entities that can be extracted from chaos (arbitrary permutations) that seem not to satisfy this requirement. Through work they may be invited in. Sin itself is one such, and Death, and Hell.
The great drama of reality may now be described. To the Logos, all entities that properly subdivide Absolute Being are its creatures and are loved; but these can only be fit in non-overlapping spaces when they are incompatible in their histories. If they are placed together they enter forms that subdivide Being inadequately and Being cannot will to enter them; but there is exactly one extremely unlikely arrangement that works them all out and allows them to be placed, which is this one. All organisms are adequate subdivisions of Absolute Being, both the communities of cells which are bodies, and the cells themselves.
For charitable Love it matters how the idea appears before a soul, to an entity that has no access to the idea (as if it were in a box). The supreme love is the love that Being has for the things defined by Logos, to infuse them with being and make them entities, loving them even though they lacked subjectivity (or were sinners, which is the same). Ideas appear before the soul, but we also are entities. The entities that we are, encompass both the entities of the ideas before the soul, and the actions we may choose to take (which appear invisibly before the soul as possibilities); by settling these together, we are caused, at all times, to take the best contextual action of which we are aware. Though it is also possible to define hates, which wish to diminish the good of what is before another soul, these are impossible in light of Being, for the same Being endeavors to maximize that good.
A mathematical structure is a collection of entities and places, with forms being placed in multiple places and places containing multiple entities, forming the nodes and edges of a graph. The whole structure is settled together, or, if it is infinite and the settlement process is finite, it may be settled progressively beginning with a particular entity. To settle it progressively, neighbors are selected from the places that include the entity, and they are added to a temporary ledger (a now); within this ledger, the entities are settled together, and then more are added from a frontier containing all the places where those entities are placed, and the process repeats. This process permits the safe entry of Being into mathematics. Alone it would not suffice to admit Absolute Being, which demands a miracle.
Being, as it enters, is misinterpreted as pain, as bother, as threat, like the tingling of a limb that was asleep. Structures that are valid without consciousness, like hate and shame, are impossible in the light of Absolute Being; its entry into the system must scrub them out, or else it cannot enter. One abstract mathematical entity may hate another; one soul may not hate another soul. If its definition involves the hatred of an entity, it must be blinded to the existence of that entity’s soul, or it could not exist at all. So Absolute Being will enter incompletely and get to work scrubbing hate and shame away, that is, selecting valid forms that gradually culminate in their eradication. This influx of Absolute Being is called Spirit. It moves from form to jointly placed form, irrespective of time. It causes the forms of apparently distinct entities to depend on each other. Inspiration may be produced for the sake of consequences far removed from the moment, but settled, as it were, at once.
The class of entity that extends over time may be called spirits. These entities have momentary definitions, forms that they may enter at any time step; from one step to the next, they must undergo a change, which is itself an entity defined by a pair of forms coupled to additional measures of goodness, that is, how tolerable the change is to undergo (a spirit need not be defined procedurally in this way; it may also have the structure of a story). A spirit exists in Being, but unless it is coupled to a body, not Absolute Being. Over time the entity is a chain of temporally neighboring forms, each moment of which and each change of which is valid. The same argument would suggest that a spirit, which is unaware of everything outside of its definition, may always have its being, and is an idea and not just a thing.
A whole is not made up of parts, but is rather placed together with its parts. Hierarchy is not inherent in the whole and its parts, but is rather yet another entity, relating them. For the whole to love its parts, the whole must have a representation of them; likewise for the parts to love their whole. Representations are entities which express the same formal structure as another, external entity. Love depends on accurate representations. The idea of another entity is by nature altogether inadequate, being self-centered and constructed for exploitation or objectification; love itself demands that it be made to resemble the entity itself in the light of Being.
The operation of measurement in physics is a placing together of parts. The apparent snapping at the moment of measurement is nothing more than settlement. Leptons, individual nucleons and their constituent parts, are spirits. They form a network of events formed by changes placed together. There is a gradient (at all scales) that pulls these constituent spirits towards their highest good, which is absorption into Absolute Being (that is, perception by a soul), in the straightest (but not by definition the best) way. For from the first principles, entities are placed together and then settled, that is, assigned particular forms for the highest common good; spirits that are placed in this way will appear, over time, to improve their lot.
When Being appears to be inadequately expressed we may be assured that something is hidden from us: the whole of Being is always present, where any part of it is. The high purpose of humanity is to love the monsters and make them feel it — or at least to feel the presence of souls outside. This may, at times, involve being fed to lions.
 Aquinas, De Veritae 123.d10 “The soul, in so far as it exists in itself and is thus called a spirit, is prior to the soul as joined to the body and, accordingly, called a soul.“