Framework

Absolute Existence Philosophy

Framework and Conceptual Illumination of Absolute Philosophy of Existence

At first it must be clear what the Absolute Existence philosophy is not:

The Absolute Existence Philosophy is not a philosophical school. AEP has nothing to teach. AEP has no doctrine. AEP is not a Religion. AEP is not a scientific theory. AEP makes no claim to the truth. AEP does not lead to any deductive conclusion. AEP does not describe being. AEP does not present a false picture. AEP does not claim to be an authority in the philosophical field. In AEP there is nothing to learn and thus nothing to feel ignorant about. What AEP does AEP starts from the mental presence of the sensation of existence and what must be the basis for this to be possible at all. AEP starts from a philosophical assumption and tests this assumption to its utmost point. AEP has the questions for all the answers. AEP assumes an Absolute Existence as a tested presupposed Primordial Subject. AEP is like an "intellectual sandbox". AEP is a "philosophical thought experiment" and nothing else. But the experiment is conducted seriously!

On the Absolute – the relationship between Existence, Essence, and Phenomenon

The Philosophical Framework

The ground of existence must, by definition, be something that is unchanging and enduring.

This insight does not function as a conception, but as a necessary presupposition for all further reasoning.

This presupposition cannot be conceived as an object, not as a thing among things, and not as something that appears in space or in a void. It is not the result of thinking, but that which makes thinking possible at all.

The unchanging and enduring startingpoint is hereafter referred to as "Existence", and this term is used in an absolute sense. If this absolute concept is removed, the entire line of reasoning collapses, since no reasoning can be constructed without an absolute ground.

Presupposition and Conception

When a person forms a conception of anything whatsoever, this is always done from something. A conception can never arise from nothing, because the very act of conceiving already presupposes a presence – the thinker.

This means that all philosophical reasoning always already rests upon something that is not itself a conception. If this presupposition is removed, both thinking and reasoning collapse.

The continued line of reasoning must therefore begin with:

An Absolute Existence – the unchanging and enduring presupposition.

Essence

Existence cannot be understood as empty or inactive. It must have an inherent nature. This inherent nature is referred to as Essence.

Essence is not a conception and not the result of thinking. It is the fundamental Faculty of perception – not as something that arises, but as that which always already exists as the nature of Existence.

If the faculty of perception is removed, the entire reasoning collapses, since nothing can appear, be experienced, or be related without it.

We now have:

Existence
Essence (the faculty of perception)

Phenomenon

For the benefit of the faculty of perception to realize something perceptible, a level of appearance is required. This level is the Phenomenon.

The Phenomenon is not Existence and not Essence. The Phenomenon is realization – that which appears as experience, change, and world.

The Phenomenon functions as a necessary turning point, in the sense that what appears is always related back to its ground.

We thus arrive at:

Existence – unchanged persistence
Essence – the faculty of perception, unchanged persistence
The Phenomenon – the realization where the ongoing change operates

The Coherent Conceptual Circle

Here a coherent order emerges that is not broken:

Existence is the presupposition. Essence is the inherent nature of Existence. Phenomenon is the realization that makes perception possible as experience.

The phenomenon is thus always that what is turned back to the foundation, through an appearance as the sense-perception's own realization into consciousness.

The philosophical context can then be expressed as:

A logical presupposition (Existence)
A self-evident essence (the faculty of perception)
A perceptible realization (Phenomenon)

The Exposure

The relative Axiom that everything is relative leads to a logical explosion even if there is a constant in the speed of light.

The exposure of the conditions in AEF is, on the other hand, infinitely intense.

If we follow them, we do not prove what follows but only point to which condition AEF assumes should be there as a logical starting point.

The essence is the subjective light sensitivity of the intense light exposure in the grain of Absolute Existence. In order for the light not to last as a glare, it must probably be dimmed down in the form of the lenses in reality's perceptions of the light. The lenses show the frequency images of the universe as the film of life from different angles in different forms. Reality is not what we see, but what we are able to focus through the lenses we have been assigned - or that we ourselves have ground from molten sand. Biological lenses: Our senses only capture a fraction of the electromagnetic spectrum. Cultural lenses: Language, upbringing and history color how we interpret the "frequency images". Personal lenses: Our traumas, dreams and experiences function as the lenses we ourselves have "ground from molten sand".

Axiom: Existence (Pure potentiality). Essence: The Interaction (The "engine" or equation itself). Exponents: The different levels of intensity that Essence generates within itself. The Phenomenal: The final stage. What we perceive as "fields", "particles" or "time" are only the external imprints of the internal variations.

Sequential variation: Since the variations are sequential, an order arises. This order we interpret phenomenally as Time. Intensive exponents: Since the variations have different intensities, we interpret the phenomenal as Matter or Energy.

This means that what we see as a "diversity" of things in the world is really just one and the same thing expressing itself with different intensities in a logical sequence.

How the reaction could work outside of time and space; Because this occurs before the phenomenal, the "reaction" is not an event that takes time. It is an eternal simultaneous relationship. Existence "reacts" to its own exponents in the same way that the number 4 "reacts" to the square root of itself; it is an inherent, timeless logical truth.

What we experience as a sequence (first A happens, then B) is just our phenomenal way of "reading" the timeless, infinite variation in the essence of Existence.

The faculty of perception does not see the universe as it IS, but as it BECOMES when it passes through the lenses.

The Universe

What is referred to here as the Universe is not the absolute ground, but the phenomenal expression – the constantly changing image that appears in realization.

The universe is thus that which is perceived, not that which perceives.

The faculty of perception remains identical with itself, while the universe appears as change.

The Relationship between Existence, Essence, and Phenomenon

Every human carries an inherent ability to experience the world, to recognize their own existence, and to reflect upon being. This text is an attempt to map the relationship between three concepts – Existence, Essence, and the Phenomenon – and how these three cornerstones of philosophical thought influence our understanding of the world, our consciousness, and our experiences.

The Absolute is not an object but must necessarily be understood as a "primordial subject" – in order for us to reflect on Existence as something. This Origin-subject is the very "Original Cause" or what in everyday language we call the "CAUSE," upon which philosophical thinking in Absolute Philosophy of Existence is founded.

An subjectiification of a singularity in this way, as the bearer of all potentiality, is not a new idea. It is almost all-pervasive among most within scientific cosmology, so the idea is by no means new.

But if we, as aspiring philosophers, use the objectified thought of a singularity without external extension as an object for thought and instead make a quick switch to a subject, something happens.

We suddenly have the subject of the point that thought needs, which we can step into and use as the starting point for our thinking. If we then understand its essence as the Faculty of Perception, we gain a basis for its interactivity, which by necessity must be curved back to the Faculty of Perception. This is necessary for perception to be possible at all. We then become aware that we already are in use of this faculty.

In this way, we obtain a philosophical reasoning that holds together in a philosophical cyclical mode of thinking.

Existence is thus the only thing that can truly be said to be Absolute. It is unchanging and is conceived as "the unchanging Being." Everything that manifests rests upon its foundation. Phenomena, Essence, and all experiences depend on Existence as their causal basis.

The Mistake

The spontaneous mistake is to conflate Existence and Essence – to assume that what simply is, is also what is perceived or experienced.

This confusion is unavoidable unless one first:

Objectifies the Absolute – sees Existence as a literal point, a primordial atom without outer parts. This becomes the object for thought but then understand that this is a trick of the mind From within this "trick-object" which now is realized as a subject, recognizes that there is an inherent faculty of perception – the Essence – which makes all interaction with Phenomena possible.

Only then can one distinguish:

Existence as that which absolutely is.
Essence / the faculty of perception as that which makes experience possible.
The Phenomenon (That which manifests itself and returns to the single Essence and results in Perception of the Phenomenon)

Without this order, the two inevitably merge, and the Phenomenon risks becoming something independent and all-powerful, and historically, it is precisely this that has created confusion in classical interpretations.

It thus becomes clear that objectification is impossible but that subjectification is necessary for the Essence to appear correctly, and only then can one understand the interactivity that is ongoing and which has its basis in the faculty of perception.

If we do not distinguish between Existence, Essence, and Phenomenon, we lose the structure that makes reality intelligible.

When this separation is missing, two things happen:

Existence slips out of view, because the Phenomenon is then assumed to "generate" or give rise to what is. The absolute given ground is replaced by something that is itself changeable.
Essence — the faculty of perception — is reduced to a phenomenon, something that arises in the world instead of being what makes the world experienceable in the first place.

The moment both Existence and Essence are placed inside the Phenomenon, the Phenomenon becomes the starting point. But the Phenomenon is not the ground; it is what appears and turns back toward the single capacity for perception.

Without the correct order, everything blends together, and it becomes impossible to see what is absolute, what is capacity, and what is manifestation.

The Self-Evident and the Impossible to Deny

It cannot be denied that we exist, and that everyone who exists experiences that they exist.

Existence is, therefore, the most fundamental concept in all philosophy (except in Buddhism, which is based on a vague and contradictory concept – "non-existence" – meaning that the concept of Existence itself is not used in any foundational sense).

The second undeniable fact is that we all experience Existence through what is commonly called consciousness, whose foundation is something that must necessarily be the very faculty to perceive impressions. This capacity we must call the Faculty of Perception. This capacity is, by necessity, the most essential concept – the very Essence and condition for experiencing the first concept, Existence, and for experiencing the third, the Phenomenon."

The third undeniable fact is the phenomenal reality we all experience – at a distance as the universe, and up close as life on this planet. This is what is referred to as the Phenomenon.

These three concepts share a self-evident relationship – the philosophical relationship – with which thinkers have wrestled for millennia.

Of these three concepts, two are unchanging, and one is subject to change. All philosophical understanding necessarily depends on grasping how these concepts relate to one another and on not confusing them.

The first confusion concerns:

To exist – Existence
To possess the faculty of perception.

These two must be weighed with utmost precision.

If the potential for perception did not exist, Existence itself would not be relevant as the fundamental ground of that faculty. The foundation is therefore Existence itself, which is inseparable from its inherent nature – the faculty of perception.

It may sound like the same thing, but only if one does not think carefully.

Existence is a concept of quantity, while the faculty of perception is a concept of quality – describing capacity or potency.

Thus, the two most fundamental concepts are:

Existence = Quantity
Essence = Quality

Quantity means magnitude or amount, often measurable. Quality, in contrast, concerns standard or value – what something is like, rather than how much there is.

Essence (from the Latin essentia) refers to the essential nature of something, its core. In philosophy, essence designates the fundamental properties that constitute a thing – what cannot be removed without the thing ceasing to be what it is. Properties that are not essential are called accidents – temporary or non-essential attributes.

Now we have the three concepts:

Existence
Essence
Phenomenon

From these arises a coherent and necessary structure.

The key is to understand what quantity should be associated with Existence, which is the fundamental ground.

We must consider whether Existence as quantity implies a multitude of smaller existences forming a whole, or whether the quantity is singular and equal to 1.

If this is our premise, we are speaking of an Absolute Existence without parts. It has no extension toward anything else and must therefore be assumed as dimensionless. The Absolute Existence cannot be described from within – in a singularity equal to 1, there is no room for relation or measure.

But this 1 is not a symbolic number. It is a numerical value – the first and only quantity. All thinking begins with one (1) point. It is the fundamental and primary Existence – the beginning of every possible magnitude, difference, and thought.

In mathematical set theory, teaching begins with the empty set, which is given the value 0. But in the Absolute Philosophy of Existence, there is the concept of Origo, the dimensionless point – which must not be confused with the value zero or the empty set (0). Here, Quantity = 1.

This can be most clearly expressed as: "All is one (1)"!

Once the relationship between the concepts is clear, it becomes evident that all three must be accounted for.

If one disregards Existence and focuses only on the Phenomenon, one lives in "relative darkness" – seeing only what appears without knowing its ground.

If one focuses solely on the Absolute Existence, one ultimately lives in "absolute total darkness", for there are no distinctions and nothing to perceive.

"Therefore, it is necessary that the focus rests on the Phenomenon, but that it always proceeds from Existence through Essence. When this relationship is fully understood, it becomes clear that the Phenomenon is the necessary expression of the essential faculty of perception, which in turn originates in the Absolute Existence."

The Resolution of the Question of a Fundamental Cohesion of a Whole

The philosophical question concerning the need for an ultimately unifying nature is the most central when considering a possible ultimate principle for the cohesion of an assumed existential cluster. This question finds its natural and self-evident resolution if there is no limited number of immanent parts of existence to hold together as a whole. In Absolute Existence, there are no parts to bind together, so a "purchase of glue" is therefore unnecessary.

Part 2 – Existence and Essence

Existence

The foundation of everything. The Absolute that Is. Existence cannot itself be experienced or perceived as a phenomenon, but everything that occurs and can be experienced is assumed to rest upon it.

Essence

Not a thing, but the faculty of perception. Essence is the instrument through which the phenomenon emerges. It constitutes the Absolute's activity in consciousness and makes it possible for us to experience the world. Without Essence, no phenomenon exists; and without the phenomenon, no impression occurs.

Part 3 – The Faculty of Perception and the Phenomenon

The Self-Evident

The Faculty of Perception is the shared ground in which identity rests. It is not an individual "I," but the very possibility of experiencing. All our experiences depend on the Phenomenon – that through which the Faculty of Perception becomes aware of itself.

The faculty of perception is something that cannot be sought or observed either, since every attempt to find it already occurs through it. It is not something one can become aware of of, but that through which all consciousness is possible at all.

Science's attempt to locate consciousness in the brain therefore only describes the expression of phenomena, not the faculty of perception itself. Searching for the faculty of perception is like trying to see one's own vision — every observation already occurs through the faculty one is trying to find.

In the Absolute Philosophy of Existence, it therefore becomes logically necessary to understand the faculty of perception as a self-evident basis, not as a phenomenon. It is the condition for anything to be able to appear at all — not a consequence of what appears.

The Phenomenon

That which emerges. Everything that is experienced, in time and space, is a phenomenon. The Phenomenon is the expression of the Faculty of Perception's activity, and it lacks immutable, unchanging parts. All that is phenomenal is mutable and can only be understood as an expression of energy within the Absolute's Essence.

The Phenomenon of the Universe

Universe – meaning and origin

UNIVERSE Etymology: From the Latin universe, formed from uni- ("one", "unified") and versus (perfect past participle of vertere, "to turn, direct, turn towards"). Literally, it means "all turned in one direction" or "all that is turned to one (1) (whole)".

Meaning: Originally, the universe referred to the totality of everything that exists — the entire ordered cosmic phenomenal unity. In the modern sense, it means everything that exists: space, time, matter, energy and the laws that govern these.

But in a philosophical sense, the word also suggests unity in diversity — that everything is a participation in one and the same reality.)

In the Absolute Philosophy of Existence:

an unchanging, enduring Existence is that which cannot possibly experience itself as realized without something that makes realization possible within its essence.
the faculty of perception is the only principle that can make realization possible, within the field of tension between the faculty of perception and its realization.
Existence itself is never that which is experienced as a phenomenal body or part; it must only be presupposed as the ground of phenomenal realization.
all experience is, by definition, phenomenal, and only the phenomenon can be experienced.
phenomenal beings are never those who need to imagine Existence; it already appears clearly as consciousness through the phenomenon, as its manifestation.
the phenomenon is a consequence of the tension between the faculty of perception and its realization, while the faculty of perception itself never becomes an object of experience.
all relations in experience are between the faculty of perception and its realization, not between the phenomena themselves, which are never agents but only effects.
the unchanging, enduring Being is not composed of internal parts and therefore requires no separate unifying principle. It is complete in itself, and all phenomena and experiences appear within it through the realization of the faculty of perception. No additional principle or assumption is required to explain coherence or wholeness.
all relations between perception and the perceptual.

Where is the difference?

In order to understand what difference means, you have to think about what you mean by the word "difference"..

Difference means something other than the first. "This" but not "that". One or the other.

Difference becomes that which is distinguishable.

Difference is the dualistic polarity that is the reflection in reality.

If you don't understand differences, you confuse one with the other.

All learning and knowledge is about learning about difference and how the differences are connected in meaningful relations.

In order to understand what something is, you must also understand what it is not.

The whole language is fundamentally built in this way.

It is said that language is dualistic because of its comparative character.

The whole language is thus relatively comparative.

Is there then nothing in language that is absolute?

The word Absolute exists as a word that has the meaning unambiguous.

Absolute is a word that is put in connection with another word to emphasize that there is no doubt about a state.

We ask if that is so and answer Absolutely, without hesitation.

Absolutely means that we agree on something.

The word can even be used in the sense that we agree on the differences that exist, but the differences we are talking about are relative to each other and that is why we do not mix these up.

When we are going to describe a content, we describe the relationship of the parts to each other.

As for the meaning of the wording "The Absolute", that is where the language collapses.

The concept "the Absolute" lacks content. "The Absolute" in itself becomes a meaningless word that says nothing because it lacks description.

The Absolute is only meaningful as a word together with something else.

For example, in conjunction with the word "presupposition". With the word presupposition we mean something that is the basis for something else that then becomes a result of the presupposition.

If we use the word Absolute in connection with the word presupposition, we get the sentence: "Absolute presupposition" which then means that there is no doubt about what must precede the result.

One could say that the word "Absolute: means that there is no doubt about the "potential" for the result to be a successfully realized result.or for there to be a result at all.

This means that "The Absolute" in itself lacks descriptive content and can only mean that "something Is as it Is".

When someone says that "It is what it is" sounds convincing and convincing and Absolute, but it actually says nothing about anything. It only means that you have to accept the prevailing conditions without being able to influence what will come after.

When we talk in language about our existence and ponder this and the existential questions, suddenly that thing about "The Absolute" appears as if out of pure necessity. It's impossible to remove it as a concept. The word is connected with the word "presupposition" in this case. If it can be established that there is something at all, then one can think about why there is something at all instead of there being nothing at all.

It's all about the experience of existing and that the world exists as the experience of existing.

The experience of being is without words. You can certainly say that it feels wonderful or terrible, but words are not enough if you do not use the difference between feeling hungry, or happy or sad. or lonely, afraid and ashamed, or angry as a trump card. All these feelings are dependent on the faculty of perception, which constitutes the potential for all experience. This potential lacks description in the form of information of content. The faculty of perception is what makes the information possible to imagine as content. Here we have the same as we said about "The Absolute" There is no difference between "The faculty of perception" as a concept and "The Absolute". The faculty of perception is the nature of the experiencer and can only be assumed in philosophical terms as "The Absolute Subject" "The Absolute Existence!" This is the Essence of the Absolute Existence Philosophy.

When asked whether this philosophical view can be reasonable consistent with reality, we must understand what the word "reasonable consistent" means.

In music theory, it is usually said that music is not in the notes themselves, but in the relationship between them. But these relationships can only be perceived if there is a space (a wolume of still aire) that allows reflection and resonance consistent. Without coherent consistent resonance, the oscillations collapse into each other and become distorted instead of harmonic.

When something is reasonable consistent, there are at least two states that are in phase with each other.

When something is consistent with reality, it means that something is in phase with the difference in the effect of reality.

When experience is consistent with perception, we can hear the world when we rest in silence.

There is a crucial philosophical difference between a "nothing becoming as it becomes" and a "Something becoming what it Is".

We all live in the emergent phenomenon we call reality. The phenomenon probably appears when GOD searches for his own Absolute Existence and through the Phenomenon understands that it is GOD who is searching. "Someone is searching, therefore there is someone who is searching." GOD's experience becomes: "Aha, that's me!" The discovery can then be the directly sequentially varied recurring feedback of the information in small jumps in a loop. GOD's potential (The Faculty of Perception) meets its own realization as Consciousness.

If an Absolute Existence is a subjective Atom but shifts state in its Essence from potential to realization.then Reality could lie between the states in a subjective reflexivity back to the Primordial Subject through the Origo Zero Point of the crystallizing point. ("quantum superposition") It is not a nothing that becomes as it becomes, but a Something that becomes what it Is. A living, hyper-fast dialogue where every moment is an "I Am".

The Absolute Philosophy of Existence tests an assumption that Consciousness arises in the form of information jumps in a loop in recursive feedback as objective reductions of the wave function "It from Bit" The Absolute could then orient itself through the phenomenon, as in a semantic dimension ("sick-hyperdimension"). This dimension consists of complex fields that operate beyond ordinary space and time constraints to convey meaning and connectivity.

In the Absolute Philosophy of Existence consciousness is placed as the "operating system" of the universe rather than a by-product of biological matter. The Absolute Philosophy of Existence is a holistic view of reality where the boundary between subject (The Absolute) and object (the phenomenon) is blurred through the semantic connection.

We exist and can think in this way without the thinking collapsing and the personal individual is then just a unique loop in temporary curvature in the large semantic field back to the Absolute observer.

Information (Bit): The raw material. The phenomenon (It): The necessary structure/hardware. The experience: The result of the loop between these. The recursive feedback is therefore necessary because without it there is no experience at all.

We as the temporary instruments can choose whether we want to play in a harmonious symphony or with untuned instruments, play different tunes lost in a cacophonic jumble that cannot be distinguished as music but only becomes noise.(There are actually many who like this too, so this in itself is not something to rule out)

We are all born as potential instruments but our desteney is that they must match reality so that the constantly updated experience matches the responsive perception of the reflection of reality.

The Absolute Philosophy of Existence may then possibly be the tuning fork that can handle that crystallization. Then the noise is filtered out and we can rest during the intermission.

The exposition of reality:

Assume that 1 is always 1 no matter how much it is exposed But if you assume 2, the exponent becomes infinite.

If you assume that something to the quantity is 1 but the quality of the state itself is 2 where one state is the potential and the other is the realization, i.e. the difference between on and off and the potential is the ability to perceive and the realization is consciousness, then reality could lie between these two states and result in an infinite exposure in both directions both mathematically and as a perceptible representation for the ability to perceive which must then be assumed to be the inherent nature of an Absolute Existence. A stable base (the Oneness) which through internal polarity in its inherent nature as the faculty of perception (Potential/Realization) creates an infinite area of definition. If the faculty of perception is the inherent nature, it functions as a resonator. It "catches" the fluctuations and translates them into a linear story. This means that we as conscious beings exist in two dimensions simultaneously: In the resonance: Where we experience time, change, exposure and flow as angles of incidence. And in the Base: we are the unchanging Absolute Existence itself that never moves, no matter how strong the resonance becomes. The mathematical and qualitative consequence of being a conscious being in an Absolute Existence without immanent parts. The mathematical consequence is that the "self" is an infinite expansion that paradoxically never leaves its zero point. We are the "still point" that experiences infinite exposure. In this case, it means that all suffering and change belong to the resonance, while peace and Being belong to the non-binary Absolute Existence – and we are then both the non-binary Being and the binary Being at the same time.

The probability of this philosophical assumption, that we are Both And (binary and non-binary), is significantly higher than the probability that we would only be the one, as a system without Base collapses, and a system without resonance remains unexpressed. So maybe that could be in the case with reality? Who knows? Because in that case, we must give up the search for the dead reality, and that would realy be a relief.

Reality is frequential. Differences are not substantial, but intentional. Intention as architect and as the primordial force that realizes perception.

When one examines the assumption from within the essence – the dimensionless starting point – one realizes that there is no "reality" waiting to be discovered. There is only a reality-action that is ongoing at the very moment that intention and perception meet.

To understand the assumption is to stop looking for the answer in the text and instead see that the text is part of the ongoing realization of the perceptual faculty.

If reality is intentional rather than extensive, this means that the "truth" cannot be found by gathering more information, but by calibrating the very intention behind the perception.

It is in this calibration that patience becomes crucial – to wait out the extensive mind's habit of wanting to "objectify" the essence. The habit of a "I" that is "here" and a "reality" that is "over there" is deeply ingrained. Its roots lie like a cookie that we have approved to be admitted into linguistic reality. These cookies are the memory of all events that remain in the form of a cache and that necessarily speed up the perception of reality. In this way, we remember what we have learned much faster. That information is then stored in the "library" in the brain's "hard drive".

It is not the intention that the "I" should be erased but to realize its practical meaning as information. Then it is not the information that is the recipient of the information but we then realize who is the recipient. It is only when we realize that reality is frequential and the differences are not substantial but intentional that we experience reality as it is going on. Then reality does not exist. What exists is probably the Absolute Existence and its essential perception. And this is what the whole assumption is based on.

Then perhaps comes the realization that it is not the Absolute Philosophy of Existence that is to be understood, but it is reality that is to be understood from within the ability to perceive on which the assumption is based.

By testing the assumption from within the essence, the text does not become a manual, but a mirror of the ability to realize the perception. The reading of Existence then ceases and turns to attention to the fact that its essence experiences the intention in the states between the lines of text.

Repetition:

If we believe that something can arise from nothing, then it is possible to derive any reasoning from that premise because all sense is then lacking, and one can then get a "logical explosion" where thinking can assert anything.

It is when we realize the meaning of "Being" that we grasp the unchanging permanence that existence cannot arise from non-existence.
Ask any three-year-old!

If we then assume that Existence is Absolute and a timeless stable foundation that can change its inherent natural states (on/off) and moreover
can perceive these state differences, we can achieve an infinitely phenomenally projected internal exposure instead of the logical explosion in expansion that modern physics assumes, where the idea is that spacetime expands in a "Big Bang" with its contents of small dead but excited LEGO pieces flying around.

Mathematics will then deal with the structure in the variation of the states of existence, while the Mathematician is "existence" which in phenomenal form perceives its own structure.

the Mathematician is existence that fnever has its own structure. We then probably do not live in a universe that happens to have consciousness; we are then probably one and the same existence whose inner movement creates the illusion of a "self" in a universe.

Consequences

Physics must then become a branch of philosophy/ontology.

Biology can then no longer see life as a random chemical accident.

Psychology then is not just about neurotransmitters, but about the nature of existence.

Politics must then divide the concept of freedom and make it about freedom from oppression but unfreedom from nature.

The church then faces the greatest challenge as it must take a stand on whether what they call "GOD" is the personified concept that can be related to, or whether it is the condition that makes all relationships possible.

In general, most people seem to ignore reality in favor of "the self", but in fact, we must be careful with reality for our own sake. "The self" is just a pale copy of the faculty of perception of reality. The faculty of perception is the door to all knowledge. "Faculty of perception": The raw data collection. You see a red color, smell a scent, and hear a crackling sound. "Faculty of understanding": The part that interprets the data and says, "This is a burning fire." Today we use more modern words like perception or sensory input in neuroscience and psychology, but "the faculty of sensation" or "the faculty of perception" is a words that holds the potential for the perspective of how we view the relationship between the body, the senses, and our consciousness.

Reality as an amusement park.

Modern science has long spoken of reality as a field of excitement. But what is a field of excitement if no one is excited by the experience of the experienceable.

Can one imagine an amusement park with attractions without an experiencer who experiences the excitement in the attractions?

If we have eliminated all other alternatives. If the Absolute is 1, and there is no void (0) or any actual multiplicity, then binary perception – this “perceived extension” – becomes the only logical mechanism for experience. Without this inner tension, the Absolute would be like an eye trying to see itself without a mirror. It is total, but it is “blind” to its own nature, and this necessitates phenomena.

And then it's just a matter of keeping up with reality's "Joyride". The AEFs entrance idea initially seems to be free, but the catch is that it must be paid with a small slip that says "identity" on it, and unfortunately we have to leave our identity at the entrance to reality. And this makes most people turn back at the turnpike. (But as Jiddu Krishnamurti once said, "Silence is not the absence of sound, but the absence of the self.")

24/7 ?

If and when someone draws the consequences of this assumption, and the this thought experiment perhaps become a slightly too perfect "assembly instruction" for the "role of the universe", it is not meant to necessarily mean that one should go around thinking about this around the clock. But knowing that it exists as a reasonably logical starting point and alternative foundation to keep in mind as mental support if and when the world "whirls, spins, and swings!"