Reality

Reality, also known as the Omniverse, is the total aggregation of everything which is, that is, all of that which has being. For something to have being it must, by definition, actually exist, instead of only possibly existing. This means that all beings (who compose Reality) must be made of act, and that such a thing as pure potency (a being devoid of act) does not exist, being equivalent to what we may call Nothing. All of that which is not in Reality, is Nothing, and all of that which is Nothing is not in Reality. Thus, Nothing is not only not real but comprehends all of that which is not real.

For some things X to have being and thus be real, X must be such that there exists a description Y of it which is true. To this effect, all of that which is real has descriptions attributed to it, and these we may call attributes. Nothing, on the other hand, can only be described as the lack of anything, and thus lacks any substantial, actual attribute. All of that which exists can only do so because their attributes exist, and thus all beings are conditioned to exist by their attributes as beings themselves.

That said, the existence of one particular thing with a certain attribute, such as a particular red apple with the attribute of redness, does not condition the existence of the attribute, that is, if this one red apple did not exist, redness would still be a thing. We conclude then that attributes cause the things by them described. It is notable, however, that if the first element of a set of things defined by an attribute did not exist, then there would be no other things in that set (for all sets have a 'first' element before any other element), meaning that the attribute would effectively not exist. From this ambivalent conditioning between the first element of any set and its defining attribute that both are one in the same, and that the first element of the set causes all of the other elements to the degree it inserted the shared attribute into reality.

From the previous reasoning, we can posit that the first element of the set of all things which exist, that is, the first element of Reality, is a cause to all of the other elements, being thus a Causeless Cause of everything. To this effect, the beginning of the causal succession of Reality would be marked by the lone presence of the Causeless Cause, which is the same as to say that, in the beginning, only the Causeless Cause and Nothing were.

All of that which is prescribed by a subject can be said to be subjectively good, while its negation is subjectively bad. That said, to prescribe anything, one must want to prescribe, and thus the ability to prescribe is implicitly and universally prescribed to exist. To this effect, one cannot coherently prescribe that the ability to prescribe should not exist, meaning that it doesn't just represent a subjective good, but an objective one. We may call this sort of objective good a perfection, and its negation an imperfection. That said, to prescribe something without prescribing its inherent causes is to be incoherent, thus meaning that the causes of a perfection are perfections themselves. It must be noted, however, that it is not the particular ability of each subject to prescribe which is perfect, but the shared substance between them, which is the one constant being implicitly prescribed by all subjects. To this effect, it is not that the particular wills of all beings are perfect, but that the attribute of will, volition, is, and that its negation, the lack of volition, is not. Notably, as previously explored, the reality of the attribute resides on its first instance, meaning that the perfection of the attribute of volition resides in the first will.

Since the Causeless Cause is the cause of all other things, it must thus be perfect, for the cause of a perfection can only be perfect. That said, just as any other thing in Reality, and even Nothing, the Causeless Cause can be described and thus has its own attributes. This attributes can't be something different from the Causeless Cause itself, for that would entail a cause to what is causeless, and thus all attributes of it are identical to each other and wholly identical to the being of the Cause itself. Thus, the Causeless Cause lacks any imperfect attribute, being Perfection itself. Since there exists a perfect will, if Perfection lacked such a will it would be imperfect as regards the will, and thus it must detain that attribute. This reasoning works for all perfect attributes, which are all identical to the first element of the set of things which detain them. Since there can be no prescription about reality without there being knowledge about reality, knowledge too is a perfection, and Perfection is thus perfectly conscious and knowledgeable. Since there can be no ability to prescribe without the ability to cause change, that is, power, Perfection must be perfectly powerful. As the perfect, conscious, willing and powerful originator of everything beyond itself, we may call Perfection God.

As regards act and potency, two genera of beings can be distinguished: pure act, that is, act without unactualized potency, and act with potency. For there to be a certain thing X, its causes must exist. This may be rebutted with a silly counterexample, such as a house existing after its builder died, but the fallacy here is palpable: while the builder died, what caused the house to be built was specifically the fact the builder was alive during the time of building, not his existence in the ever-changing present; for as a long as this event in the past is still part of Reality, the house's existence too is still part of Reality. Thus, the continued existence of literally anything whatsoever implies the continued existence of God. Since God has no parts, being perfectly identical to each of his attributes, there is no room for parts to be exchanged in him with other parts, meaning that he is unaffected by any sort of interior change, only changing his being insofar as relations established with other beings are concerned. Since he cannot change, God has no potential attributes in himself, being thus composed of pure act. Given that all other beings have not eternally existed, but in fact were birthed into being by God, they went through a transition from Nothing to something, meaning that they do change in themselves and are thus partially composed of something. We may thus call pure act the Creator and the conjunction of act and potency Creation.