A long necessary thing to be done is to classify the beings of the world.

Some c
hoose to set metaphysics aside, but I choose to classify the beings to make this
my guide to today’s metaphysics and my further studies in it. Benedict de Spinoz
a did NOT state this classification of beings, and this work is purely of mine.
The reason I categorize this with Spinoza is because of how within this classif
ication I use his word ‘creatum’ a lot. Creatum is the world that was created by God
, and I take only the word and its meaning from Spinoza. It is an important term
because within the classification, the world only He created is necessary to cl
assify apart from the rest.
Beginning this classification, I break all of it down into 3 categories and ways
to classify the beings in the world. Those 3 would include Sort classification
, temporal classification, and spatial classification. I feel no need to classif
y the beings beyond these three things because it would be arbitrary. It could b
e argued that the sort classification is not necessary, but I feel it is.
Temporal Classification
The temporal part of all this is what I split into 2 things: the infinite, and
the finite. Temporal means time, in case you were not aware of it. Most things i
n the world are infinite temporally. Lets first discuss what could be finite, si
nce infinite is basically everything else. When I talk about the creatum I split
that up into spiritual, and material. Everything material is infinite (which I’l
l discuss later), while spiritual things are either infinite or finite. I talk a
bout finite right now because in the temporally finite category includes non-nou
s souls. Nous is an ancient term meaning intelligence and being aware of one’s exi
stence. Humans have most nous, while animals have less than half of what a human
has. Nous also includes a being not being aware of what happens to them in the
future. The notion that all dogs go to heaven is only a story and a myth because
all animals (excluding humans), plants, fungi, protista, and monista are all no
n-nous souls enough to the point that they are called into question as to the fi
niteness of their souls. I categorize non/some-nous souls to be finite. When a
plant comes into life, and dies, the soul of it goes nowhere, and it vanishes fr
om existence. When a dog or other animal dies, its soul dies and vanishes from e
xistence with it. Therefore, in the temporal classification I include lesser-nou
s souls. This is the only temporally finite thing.
Temporally infinite includes everything else. This means God, un-ensouled beings
( soulless matter), the void, and the rest of the creatum and its beings. Beyo
nd this, infinite is divided by whether a being is infinite towards the past, an
d infinite towards the future. God is infinite both ways, meaning he never came
into being, and has always existed (this is a concept no human can understand an
d that we must accept and wait until Heaven to conceive). The non-ensouled, the
void, and the creatum all came into being at some point and will never cease to
exist (it will just be relocated). The void is infinite because God created it w
hen he created the world. The creatum includes all ensouled beings, and non-enso
uled beings. By ensouled beings I mean humans, and all other non-nous souls (pla
ntae, fungi, monista, protista). The creatum also includes the non-ensouled bei
ngs like the earth, all other planets, and planetary extra matter (asteroids, co
mets, meteors scattered among the void). The soul of the nous en-souled beings
is infinite temporally because it comes into being, and once the body dies, the
soul is relocated to another level spatially. When the body dies it mixes with t
he rest of the earth. I gave a scenario in a previous writing where a man comes
into being, dies at 99 years old, and his soul goes to a higher spatial level (w
ill talk spatial levels next), but his body gets put in a wooden casket. After m
any years, the body decomposes along with the casket and becomes humus with the
earth. Many years after that, carrots are grown in the same humus, and feeds new
er life. In this process nothing leaves existence, it is all relocated and still
exists in some way or another.
I say that the only thing finite in the universe is non- nous souls/some nous so
uls because everything else is relocated and does not perish in any form. The on
ly being in the universe that does perish is the soul that lives in a certain bo
dy at a certain time (the body is still again relocated and conserved). I have a
few rules for the beings in the world that I shall present after talking about
beings spatially and by sort.
Spatial Classification
The spatial classification of beings is where I choose to classify everything as
to where they exist into high, middle, and lower space. Here I classify this to
link the levels of space to what beings exist there, therefore creating the spa
tio-temporal metaphysical field, that is discussed yet not formally clarified. I
n the higher spatial includes heaven, the upper void, and the upper planetaries.
By the heavens I mean where God exists, and that must be far away from the mid
dle space (and from evil), even if the heavens is a spiritual space field. By th
e void, I mean the space without any beings other than some air particles not fo
rseeable by anyone. By upper planetary (and by planetary I mean all bodies of t
he universe), I mean the stars that exist above the middle spatial. All things i
n the high space are infinite in every way possible. Second, is the middle space
, which includes the solar system as a part of the middle planetary. Around the
middle planetary is the middle void, also being the space without beings around
the middle planetary. All beings in the middle space are not all infinite, becau
se the non-nous beings live in the middle space, and the non-nous souls are fini
te. Third, and finally, the lower space is where the lower void, and lower plan
etary (excess matter, and stars) exist. Not only this, there exists Hell, where
Satan and those cast away live. Here I encounter a problem in that it could be
understood that 2 lower spaces exist, or my old definition of space of hell must
be redone. It is a biblical statement that hell exists within the depths of the
earth where it is extremely hot. This makes ambiguous the lower space definitio
n. The lower space could include the lower void, and other planetary. So, becau
se of the biblical statement of the spatial location of hell, I find I must incl
ude within the lower space the hell, and the lower void and planetary. So, my de
finition of lower space is the lower void, and planetary, along with the inner c
ores of bodies of solar systems. This seems to qualify as all low enough to work
well with the definition. Dividing space up makes it necessary to further sort
the actual beings to understand where each beings exist.
Sorting Classification
By sorting classification, I mean dividing the beings up by nous ensouled, and t
he non-nous ensouled. As I described before, nous is the intelligence and awaren
ess of the soul of its own state and existence. Man has nous, plant has none, an
imal has some. I divide beings by this nous because beings with complete nous,
are beings that their spirit is infinite, while some to non-nous beings’ spirits a
re finite in nature. The nous ensouled beings of course include God and man. The
non nous and even ensouled beings include animals besides man, plantae, fungi,
protista and monista, along with all unensouled beings like earth, and planet ma
tter.
The sort, spatial, and temporal classifications I have set forth compel me to st
ate some postulates about the beings and spaces in the world, hence the below:
*
__________________
Another way to sort out the beings is by how they came about: God, who did not c
ome about, and will never perish, and the creatum which was created by God, some
of which is infinite and some finite.
The creatum can be further divided into spiritual and material. Spiritual includ
es the man’s soul which is infinite, and the some animal, plant, fungi, monista, p
rotista beings which are finite. Material includes all planetary bodies, planeta
ry stars, planetary excess and material a part of each body. All of the material
is infinite, because it is merely relocated when it seems it ceases to exist (w
ater in a cup disappears, it does not cease to exist, it evaporates and relocate
s itself to the higher atmosphere).
The term infinite can be defined either by spatially or temporally. Temporally,
as I said before, all things are infinite except for the spirits of some animals
besides man, plants, fungi, monista and protista. Spatially, the void is infini
te, God, and His Heaven is infinite, while all other things are spatially finite
.
The lower space can be characterized as space below the planetary systems, but w
hen it is said to include hell, the definition is said to include the inner part
s of the larger planetary (not stars or excesses) bodies because of the place Sa
tan’s lair is located.
Without Him having created the creatum, there would be nothing, not even the voi
d, except for Him. He created the void, all spaces, and all beings, including th
erefore the creation of temporal sense.
God Himself is said to be an unmoved mover by Descartes and Aristotle, and I too
endorse this statement. He is infinite spatially and temporally (whether or not
the notion of time is noted). He exists at all times in all spaces in one way o
r another, and is in all places at once.
Spiritual matter of the man is generated in the middle space, and is later reloc
ated to the higher or lower space, and with man’s spirit, no spiritual matter is e
ver discarded. (* note that any other spiritual matter beside God’s and man’s is dis
carded on a daily basis because of lack of presence of nous).
Material matter is never discarded, again, only relocated to other spaces. Like
the chemists say, no matter is created or destroyed, but I revise their standpoi
nt to say that beyond the Genesis when the creatum was first made no matter is c
reated (creation of new beings by sexual or asexual reproduction is not creating
new material matter, only spiritual matter. When a sperm fertilizes an egg in s
exual reproduction, the fertilized egg in its spot has only to grow into another
human being, therefore material matter is conserved). This leads to further law
s and theories.
Conservation Law: (An extension of the chemist’s law of conservation of mass) Aft
er the creatum was created by God during the Genesis, no material matter is crea
ted or destroyed, only relocated (or changed to different beings, like also the
chemists say that during a reaction two elements change totally by composition a
nd physical qualities, and are completely different from what they were after th
e reaction. This shows that not only can matter be relocated, but it can be chan
ged without the creation or destruction of matter).
Conservation Law: After the creatum where all things besides God were created by
God, only non-nous souls are destroyed. All nous souls are never destroyed, onl
y relocated from the middle space to the lower or the higher space based on cert
ain commitments while within the middle space. God’s soul is never destroyed or cr
eated. His supreme soul never came into being, but has always existed, and will
never cease to exist. The fact that a being within the universe has the ability
to always exist for all eternity but never actually come into being is an imposs
ible concept for us to understand, but something we must still accept as truth (
This is something we are able to understand if our soul is relocated to the high
er space).
The beings of the world are classified by three main categories, and therefore m
any sub-categories because we must understand where we are, who we are, and what
we discuss and look at, before we declare metaphysical and theological statemen
ts to be truths. The logical positivists and the empiricists (and the empirical
positivists) did not assess the beings of the universe in a correct way, leading
to their rash decision to discard metaphysics and theology. My statement for t
hem is that there are solutions coming to their problems by metaphysicians and t
heologians. They have not yet become mature theories to be introduced among all
branches of philosophy for understanding and application.
The above is a precedent to further defenses of metaphysics and theologies.