The Flame Shaper

      The four statums of structivity are individual universe chambers in infinity. Each realitizes within its own morphates of space, charge, transit, and continuum. From these, each statum derives its laws, relationships, and properties.
      The emulative levelate is our home, the place of all of our experience with reality. We begin our exploration of space and time, therefore, in the universum emulus -- more specifically, in the physical dimension of the emulative statum, with which we have the most objective experience.
      Each statum is unique; consequently, what we refer to as space and time, as we experience them in the emulouniverse, do not exist in the extra-emulative universes. We might refer to ordinative time and ordinative space, or exemplative time and exemplative space, but those are just interstatal analogies. The unqualified terms, time and space, refer to emulative time and emulative space.
      It is easy to understand that time is not a literal, or direct, reality, but is just a word for motion; for were one hypothetically to stop all motion at all levelates everywhere, then restart it, time would have stopped, simply because motion had stopped.

      Summon up in your mind, if you will, the image of a fan, whose spinning blades lose their form and spread out into a blurred disk. Is the indistinct circle beating the air real? To answer that question, one must first address the deeper question, what is reality?
      You and I have considered a reality test in which something that interacts with a reality is, itself, real. Were one to touch the puzzling disk, it would react. Its behavior would in some ways be that of a disk at rest and in some ways that of a moving fan blade.
      Positionally speaking, the reality in question would cover the area of the apparently motionless disk. One could contact it at any place on the disk. Kinetically speaking, it would act at any of those localities as if it were a moving fan blade, encountering one's hand with a cutting force.
      The fan disk, a syrupy mix of matter and motion, is located as if it were a solid; but it behaves as if it occupies an intermediate estate between that of a stationary overate and a moving partate. The overate attribute, position, is a relationship, experienced on a colevelate basis with the observor. The partate attribute, cuttingness, is perceived as a property, experienced as existing on a partateward levelate from the observor and disk.
      Not only the fan disk but all objects in space and time are syrupy structurates of motion, embodying the same composite characteristics of static overate and dynamic partate. This mixed estate, which is the medium of the existence of all objects in Statum Emulus, is called duomotionalism. The overate attributes of time-space objects, or duomotional objects, are referred to as ovramotionality and are always relationships. The partate attributes, called partramotionality, are always properties.
      Tiny, speeding electrons weave submicroscopic contrails into phantom surfaces: duomotional atomic spheres. Vibrant structurates of motion act and interact through properties, relationships, and laws imparted by movement. Overateward and overateward the reality weave climbs, each levelate the duomotional containment of inhering, motionally summoned realities which become progressively more relative. Through it all the primalate elementary particles speed, constantly revalidating their overateward finalates.

      Motion is a change in relationship between the objates of a multocontinuum; therefore, it involves both continuum and patternate, which together constitute a multocontinuum.
      Picture, if you will, an old-fashioned marquee, consisting of a darkened background and electric light bulbs, across whose dotted face slide the luminous words of a news broadcast. Visualize the bulbs to be small enough and numerous enough that they can light up in localized groups to create pictures. The lit bulbs correspond to a charge field. The area of the marquee that is not lit bulbs -- that is, the composite of marquee background and unlit bulbs, referred to as background -- is an uncharged space field.
      Thus far you and I have not established any relationship between the lit bulbs and the background. Let us visualize them in a common frame of reference. Any given element of this common reference system must contain either a lit bulb or a background element but cannot contain both simultaneously. The lit bulbs and background, interacting in this manner, are charged space: a continuum.
      Now let us establish the nature of the reference system. We visualize it to be a rectangular coordinate system in which the lit bulbs can be positioned at discrete locations in a predetermined rectangular array. The rectangular array is the patternate which, together with the combined background-lit bulb impressate, or continuum, constitutes a multocontinuum, capable of holding objects. Within this multocontinuum of lit bulbs and background, interrelated in a mutually exclusive framework of metricity, localized aggregates of lit bulbs constitute objects.
      You and I observe that were the rectangular patternate to be changed, then the image viewed in the same lit bulbs -- that is, the object -- would change.

      The changing relationship between objects or, stated differently, between an object and its containing multocontinuum, or, stated yet differently, between the constituent factors of a multocontinuum -- continuum and patternate -- is motion. An object pictured on the marquee can be considered to move by virtue of the patternate (the rectangle) changing or because of lights changing their state between on and off, which is equivalent to switching a given location between a charge element (lit bulb) and a space element (background).

      As you and I contemplate this, we perceive that something like motion, a primalate of motion, can be considered to exist either in a continuum or in a patternate. This kind of motion -- more correctly, pre-motion -- is denominated protomotion. Motion is a combination of: (1) change in a continuum, called continuumal protomotion, and (2) change in a patternate, called patternal protomotion. Motion is the total resultant of its primal protomotions.
      Let us adjust this analogy to fit our time-space, or emulative, universe, where objects are enstructurated motion. Imagine that the lit bulbs are illuminated only one at a time, in sequence, the whole sequence being repeated indefinitely. Conceptually require the single dot of light to move from one bulb to another fast enough that the eye cannot follow it, the entire picture appearing to shine as a whole out of the marquee. Now visualize the luminous picture, summoned from motion, to itself move across the marquee as a result of subtle shifts in the dancing point of light. Through this adjusted analogy, we perceive motion as objects. And you and I suddenly realize that the difference between an object (which is internal motion) and the motion of an object (which is external motion) is a matter of the relative speed of the two motions (in the deeper sense, there is only one motion). In this fact we discover that the speed of an object through space (external motion) can never exceed or even equal the speed of the motion that is that object (internal motion).

      Motion, which is a change in relationship between the objates of a statal multocontinuum, is different in each statum, for each statal multocontinuum is a unique dynal mix of objates. Motion in the ordinative, exemplative, emulative, and advocative statum is referred to as ordinomotion, exemplomotion, emulomotion, and advocomotion, respectively.

      An event is a quantity of motion associated with a structurate's properties, relationships, or laws. In the smith's roaring furnace, a piece of steel turns red, an event at the property levelate. The metalworker transports the simmering steel to a relatively cool anvil, an event of relationship to the metal overate but an event of law to its partate atoms, which suddenly encounter a seemingly inexplicable force that slows them down.
      Inherent motion is the thread that stitches the countless event sequences of reality into one patchwork sheet of temporality. The primordial motion of the emulophysical multocontinuum enstructurates into classes of organized matter whose members, because of the constancy of Multocontinuum Emulus, display consistentent, mutually comparable sequences of events in chemical, physiological, and other physical processes. The effect, equivalent to an all-encompassing flow of unseen causation resulting in ceaseless change, is finite time, or quantitative time, also known as emulophysical, or emulative, time, also emulotime.
      The corresponding concept of quantitative time conceptually fastens together all sequences of events everywhere in terms of a standard sequence of events. Rising up out of this is a sort of event front, a lateral connection across all serial sequences, constituting an advancing, all-encompassing wave of events. This conception of the human mind, the progressing, universal now, extends backward and forward into lateral ripples of the receding past and the approaching future.
      Since time is a word for motion, then the motion that is quantitative time can be referred to as quantitative motion. Since motion is a change in relationship between the elements of a multocontinuum, which is the space perceived by beings who inhabit that multocontinuum, then Multocontinuum Emulus, in which you and I are enstructurated, is quantitative space.

      In addition to events, quantitative time also involves intervals (including durations). Every event of quantitative time possesses a beginning and an end, separated by a duration measured on a standard event ruler. The end of one event and the beginning of another are displaced by a temporal distance, an interval measured in standard events. Durations and intervals are, like events, motion. Beings of quantitative time possess an event consciousness and an interval consciousness, known together as emulative consciousness or emuloconsciousness, also finite consciousness, or quantitative consciousness.
      The creative motion of the time flow primes the physical multocontinuum of the emulative statum as a constantly changing relationship between space, charge, impressate, and patternate, upon which the hand of an invisible flame shaper, creative process of space and time, labors. Space-spanning vortices of whirling charge, primalates of nebulae, spin in their containing (morphatal) spaces. This motion in the fabric of the multocontinuum evolves through accreting phases into substance: frozen flames of organized motion.

      Accruing substance -- patternated multocontinuum -- at its every overation reflects structoplane-specific aspects of the time motions imparted to its essence by the multocontinuum. As in all the structive statums, the direction of emulative finalation is one of overation: overation of the total structurate (solar system to nebula, for example), from the perspective of a partate of Multium Emulophysicus, or relative overation of the levelate of enstructuration of its elements (electronic structoplane to molecular structoplane, for example), from the point of view of the totality of Multium Emulophysicus. The whirling stuff of the emulomultocontinuum gathers, rearing itself up into emerging sculptures of massing form. Through electron, atom, and molecule, the ascent continues into the complex forms of planetary and solar structure and beyond, into the astronomical structurates of the emulophysical universe.

      Drift with me in your imagination, if you will, down into Statum Ordinus, summation of all the ordinative dimensions. See, with vision quickened by imaginative concept, the stuff of the ordinostructive foundates: supercontinuum configured by superpattern. The ordinative protoate is totally morphatized from the undiminished establisher inceptons. Untouched by the attenuation of Articulum, the ordinative foundates arise directly from the hand of Primalas. Thus, the ordinofoundates are perfectly unified. No spontaneous change ripples their being -- therefore, no inherent motion. Time does not touch them, hence their universes.
      As our eyes probe deeper into the realitums ordinus, we perceive that, since all things ordinative are perfectly unified, there is, in the final analysis, only one ordinative reality. All things ordinative are one. The ordinative dimensionalities, though they theoretically exist separately from one another in Statum Ordinus, are really one reality. Ordinative spirit and ordinative physic, for example are one.

      As personalities, our great interest in the Reosic Unity -- more specifically, the Reoordinative Unity -- is in its implications concerning personality. One attribute of personality is will. Will -- volition -- is freedom from causal precedent. Volition originates in Primalas, the self-caused cause. Rising up the levelate ladder like sap through a plant stem, through the medium of Primalum-Vitalum, it blossoms in the universum personalus. A thrill runs through you and me as we perceive this action of Primalus of his own infinite volition willing that his power of will be shared (qualitatively) with all personalities.
      What volition is to the universe from a persono-spirital viewpoint, pattern is from a matero-physical orientation. Pattern only enters the universes from materiality. But it is from the personal, spirital vantage that you and I gaze out at all things.

      See how the nine ordinodimensions hang like a necklace of unique, gleaming gems around the ordinoreosphere. The absolute unity of Protoplanum Ordinostructus makes it impossible to differentiate between the ordinative dimensions. It is meaningless to search for the division between the volition that stirs the ordinative personality dimension to action and the responsiveness in the other dimensions. Like perfect partners in a cosmic dance, the ordinative reality that chooses the steps and that one which follows are indistinguishable from one another.
      One way of stating the Reoordinative Unity in terms of the unity of will-manifesting personality with nonvolitional matter or nonvolitional spirit is to relate that ordinative substance responds directively to ordinative volition (where substance can be that of any dimension -- spirit substance, for example). But suppose, hypothetically, that you and I were purely material beings devoid of volition. We might then note, with equal accuracy, that ordinative volition responds directly to ordinative substance. Each observation embodies a particular perspective of the reality alignment known as the Reosic Unity.

      No causal force other than volition exists in all the universes. Only through volition can stillness be urged into motion. Ordinophysical objects are composed of stationary partates. Ordinophysic, the ordinative physical substance, contains no inherent motion. Motion in the ordinophysical statum is volitional. Since volition arises only from personality, then ordinophysical motion is injected into Statum Ordinophysicus by personality -- ordinative personality.
      See before us the realities of the ordinophysical. Timeless physical perfection meets our gaze in Statum Ordinophysicus at every organizational levelate. This is the pattern physical universe of all creation. Neither time nor inherent motion touch the shores of universum ordinophysicus. Because of the absence of universally inherent motion in the supercontinuum, the synergistic wave of time is here absent. Sequence has meaning in the ordinouniverse, but not interval.
      Without the universal synchronism of separate sequences of events brought about by similarly shared inherent motion, sequences cannot be compared quantitatively with one another. Each individual sequence of ordinophysical events proceeds in its unfoldment independently, in a sense, of all others. Time as we know it does not exist in the ordinophysical universe. The qualitatively coherent, quantitatively unassociated sequences of ordinophysical events can be referred to as qualitative time, also ordinophysical, or ordinative, time, also as ordinotime, or absolute time; however, they are not time; they are other-statal analogies to time. The unqualified use of the word, time, always pertains to emulotime. There is no time in the universum ordinophysicus.

      Space as we know it does not exist in the ordinophysical universe. The qualitatively coherent, quantitatively unassociated, inherent-motion-free mixture of continuum and patternate known as Multocontinuum Ordinophysicus can be referred to as qualitative space, also ordinophysical, or ordinative, space, also as ordinospace, or absolute space -- however, it is not space; it is an other-statal analogy to space. The unqualified use of the word, space, always pertains to emulospace. There is no space in the universum ordinophysicus.

      Consciousness associated with ordinophysicality -- that is, the consciousness possessed by ordinophysical beings -- is qualitative event consciousness, with no quantitative interval consciousness. Two ordinobeings could meet each other on two successive occasions, in the interim one having experienced a large number of events and the other having experienced only a small number of events. Nothing would inherently have happened to either; neither internal changes of state nor aging due to internal inherent motion (an ordinative apple sitting on an ordinative windowsill in the universum ordinus would remain red and shiny forever unless some ordinobeing should will otherwise). No common basis would exist with which to establish a standard interval between their meetings. At the ordinative levelate, there is no consciousness of interval between adjacent sequential events -- a condition that can be visualized as an eternity existence. Ordinophysicality is not a place. It is a state of being. The estate of spaceless, timeless, unified ordinality is referred to as absoluteness.

      Ascend with me in thought, if you will, into Protoplanum Exemplus, just finalateward of the ordinatium. Observe how dramatically conditions here differ from those in the ordinatium. As the nine dimensions exit the ordinatium and put on the cloak of exemplativity, they appear to diverge from one another. In apparent contradiction of the Reosic Unity, exemplative personality and exemplative physic do not appear to be one -- neither do exemplative personality and exemplative spirit.
      Fascinated, you and I observe that while the exemplofoundates are patternated in superpattern, as are the foundates of the ordinatium, they are continuumed in the maincontinuum instead of in the supercontinuum of Statum Ordinus. This, we discover, is the reason for the apparent absence of the Unitum Reoexemplatus. Since the exemplative maincontinuum is a diminishment removed from direct origination in the establishers, which are direct from the hand of Primalas, the Reosic Unity takes a different form in the exemplatium than in Statum Ordinus.

      Within a statum, a reality, or object, is the combination of an objectizing pattern and a multocontinuum, which in turn is the combination of a continuum and a patternate. You and I, being emulative realities, patternated and continuumed in the maindynum, would perceive exemplative realities as if they were realitized in our dynum; that is, their maindynal component would be perceptible and comprehensible to us. To our sensibilities, however, their superpatternated component of being would be imperceptible and incomprehensible. Exemplative realities transcend the maindynum.
      Suddenly we recall, from our studies of transcendence, that in order for a reality to transcend an estate, some portion of its being must occupy that estate -- a specification that exemplorealities satisfy with respect to the maindynum. In the sense that one refers to ordinative realities as absolute, exemplative realities are called transcendental. Since the realitums exemplus precede our emulative statum in the circle of the statums, they are, more specifically, pre-transcendental.

      If the ordinative unity is described as perfect, the exemplative oneness can be said to be perfectly imperfect; that is, perfect in some aspects and imperfect in others.
      Another way of stating the Exemplounitum Reosus is: the superdynal component of exemplative substance responds directly to the superdynal component of exemplative volition and the maindynal component of exemplative substance contains inherent motion.
      In the exemplatium, the tension toward the unqualified Reosic Unity causes the lower estate, the maindynal exemplative component (the mainreality), to undergo change and move toward increasing unity. The mainreality -- that is, in the case of exemplorealities, the continuum -- realizes this change toward unity through the medium of time. The phenomenon in the exclusively superdynal ordinative estate that corresponds to time is sequence devoid of interval or inherent motion. This is the time of absolute existence, which you and I know as ordinotime. In the maindynal estate, time is sequence accompanied by interval and inherent motion. This is time -- maintime, unqualified time, the time of finite existence, which you and I know as emulotime. In the conjoined superdynal-maindynal estate of exemplativity, time is a nontime-maintime mix, an articulated joining of sequence devoid of interval or inherent motion with sequence accompanied by interval and inherent motion.
      The inherent-motion-free objate of the exemplative multocontinuum is the superpatternate, and the inherent-motion-containing objate is the maincontinuum. Thus, the objects of exemplativity are woven into the ceaseless motions within the maincontinuum by the motionless field elements of the superpatternate.

      To the observation of an emulative being of time and space, exemplative beings and the exemplative environment would be an enigma, a transcendent mix of heaven and earth. We would observe exemplative beings apparently occupying time and space, just as we do, seemingly subject to the limitations of time and space. But they would also seem to be guided by values above those of time and space. Their knowledge, perception, resolve, and decision-making would appear to be touched by the divine, echoing the universal unity.
      The volition of exemplative beings would seem to us, as we tread the linear walkway of finite time, to be inexplicably in harmony with the Reosic Unity of all things, sometimes appearing to command the elements. Their personal development, as well as the impersonal laws and reactions of their realms, would appear, in part, to move through time -- and, in part, mysteriously to proceed independently of time. And this, of course, is another way of describing transcendence. Their form of space, the mix of mainfield continuum and superfield patternate, linear along certain of its byways, with mysterious (to us) skips and bumps along the way, is exemplative space, also known as exemplospace, or transcendative space -- more specifically, pre-transcendative space; that is, transspace, or pretransspace. Their form of time, the mix of ordinotime and emulotime -- more correctly, of ordinomotion and emulomotion) -- linear along certain of its byways, with mysterious (to us) skips and bumps along the way, is exemplative time, also known as exemplotime, or transcendative time -- more specifically, pre-transcendative time; that is, transtime, or pretranstime.

      As you and I gaze with new insight upon the realities of Statum Exemplus, we come to understand that the Exemplative Unity is visible, if one focuses one's vision to include all of this statum; that is, through the entire breadth of all exemplodynums and through all exemplotime. The final result of endless change toward perfect unity is perfect unity.

      Refreshed by this view of an intermediate heavenliness, you and I drift, in our imaginations, up into Statum Emulus, our statal home. As the foundates of the universes of emulativity come into our view, a brief feeling, almost of sacredness, touches us, and we recall the profound emotions described by the astronauts in connection with their first sight of the shining home of all of humanity, floating in the blackness, in a space that could fit between thumb and forefinger.

      In entering Statum Emulus from the exemplatium, we have rotated another step around the statal wheel, diminishing our patternate from superdynal patternate to mainpatternate. Since both patternate and impressate in Statum Emulus are maindynal, diminished from the Primalas-born superdynum, the nine dimensionalities diverge from one another even more in the emulatium than they do in the exemplostatum. Emulative realities lie completely within the maindynum; no part of them is hidden from our maindynal sensibilities. Because of the mutual divergence of the emulodimensions, emulative personality does not appear to be one with any other emulative dimension. Thus, emulative substance does not respond directly to emulative volition.
      In the emulatium, the tension toward the unqualified Reosic Unity causes both maindynal components -- mainpatternate and mainimpressate -- to undergo change and move toward increasing unity. This change realitizes through the medium of time -- the emulative time that you and I experience; that is, sequence accompanied by interval and inherent motion.
      As in the exemplatium, the Reosic Unity in the emulatium manifests in a way that is perceivable only if one's view includes the complete statum -- the entire breadth of all emulodynums (the single maindynum) -- through all emulotime.

      Let us rise one more rung, in our imaginings, up the levelate ladder, entering Statum Advocus, the final statum of structivity. The patternate here is, like that of the emulatium, maindynal. But the advocative foundates here, like the ordinofoundates of Statum Ordinus, realitize in the supercontinuum.
      To your emulative eyes and mine, the realities of statum advocus resemble those of statum exemplus. They exist in a superdynum-maindynum mix, in this case the superdynal component being the impressate and the maindynal element being the patternate. This mix of dynums gathers the dimensions into closer apparent harmony in the advocatium than in the emulatium.
      As is also the case concerning the realitums exemplus, mainbeings can perceive only the maindynal component of advocative realities: the supercontinuumed component of advocative reality is imperceptible and incomprehensible to them. Advocobeings transcend the maindynum. As are exemplative realities, advocative realities, also, are transcendental -- more specifically, in the case of advocative realities, post-transcendental.
      The Advocative Unity, like the Exemplative Unity, is perfectly imperfect. The Advocative Unity is expressed as follows: the superdynal component of advocative substance responds directly to the superdynal component of advocative volition and the maindynal component of advocative substance contains inherent motion.

      The inherent-motion-free objate of the advocative multocontinuum is the supercontinuum, and the inherent-motion-containing objate is the mainpatternate. Thus, the objects of advocativity are woven into the motionless field elements of the supercontinuum by ceaseless motions within the mainpatternate.
      All that is said of exemplospace is also said of advocospace. All that is said of exemplotime is also said of advocotime. The superdynal component of Statum Advocus (the impressate) causes the maindynal component (the patternate) to realize change through time toward unity. Advocative time is a nontime-maintime mix, an articulated joining of sequence devoid of interval or inherent motion with sequence accompanied by interval and inherent motion.
      Advocative beings, like exemplobeings, appear to our emulative eyes to be maindynal realities; but through their mysterious superdynal component, they transcend time and space; that is, they transcend emulative time and emulative space. Advocative time is advocotime, also known as transcendent time, or transcended time -- more specifically, post-transcendent time, or post-transcended time; that is, transtime, or posttranstime.
      The Advocative Unity is visible if one focuses one's vision to include all of Statum Advocus; that is, through the entire breadth of all advocodynums and through all advocotime.

      Direct your gaze with me, if you will, up and down the four statums. Most primalateward, at the base of all structivity, lies the absolute universe of Statum Ordinus -- beginningless, endless, changeless. All motion here is volitional. Time never touches this place, which always has been and always will be.
      Just finalateward of the absolute universe hovers Statum Exemplus. From our perspective, the pre-transcendentals of this intermediate heaven are a reaching maindynumward, an exemplification, or demonstration, to the maindynum eyes of emulativity, of what can be in the superdynums of ordinativity. Thus the realities of the exemplatium link together the realitums ordinus and the realitums emulus and ever move closer, in their exemplative unity, to the ordinatium.
      Next finalateward is our own statum, Statum Emulus, and its finite realities, exclusively maindynal. Emulating the realities of Statum Ordinus, Statum Emulus ever rearranges itself toward the superdynum, as the superdynum is demonstrated in the realities of the exemplatium through their maindynal exemplative component.

      Immediately finalateward of the emulatium lies Statum Advocus, the experiential reach of the maindynum up toward the superdynal realities of ordinativity. From our emulative perspective, the post-transcendental realitums advocus are a reaching superdynumward that advocates, or demonstrates, to the maincontinuum eyes of emulativity, the uttermost limit of possible maindynal existence, lying just beyond the perfect unification of our status of evolving being -- the finite. As emulative beings first look primalateward at the pre-transcendentals of Statum Exemplus, which, to their perception, precede them in time, then look finalateward at the post-transcendentals of Statum Advocus, which, to their perception, follow in time after their future attainment of perfect unification, they observe these two phases of reality as one transcendental estate, which both precedes and follows them, sometimes described as a reality pre-echo.
      The next turn around the advocative in the cycle of the dynums is the ordinative estate of undiluted superdynal existence. Contemplating this, we realize that the three extra-ordinative statums, through the entire breadth of all of their dynums and through the singlatic summation of all of their mutual time, comprise the experiential ordinative levelate of reality, the Extrareoordinative Unity. This is the reality complement of the existential ordinative levelate of reality, the Reoordinative Unity.

      Suddenly the picture falls into place in our minds and we recognize the structure and operation of the infinite and eternal mechanism. The realitums ordinus ordain what shall be in the extraordinative universes, setting the pattern, by virtue of their existential being, for what shall experientialize. And the realitums extraordinus, through the singlatic summation of their dynums and statum-specific time, become this reality in its experiential form, realitizing, in the variously maindynal-associated realms of extraordinative time and extraordinative space, as experiential reflections of the spaceless, timeless, existential realitums ordinus.

      Travel back down the levelate ladder in concept with me, if you will, all the way to Levelum Segmentus, and enter Protoplanum Segmentus. Observe three prototons which are each a specific manifestation of unity over diversity. They are the originons. First is the monotron Polyum, the inceptive versotonic multessence, the inceptonic periphate, a multiply constituted reality. Second is the duotron, articulum, an articulating of diverse realities, the inceptonic versotonic diffluessence-multessence, the inceptive reactate. Third is the treotron, Primalum, the inceptive versotonic focalessence-diffluessence-multessence, the inceptive structate, the inceptonic presence of Primalas. The three originons entriatize in Protoplanum Segmentus as the protoate of Origium, the Segmentive Originality Triate.
      Originality is the essence of sourceness, becomingness, activatingness. The prototons of Origium are Polyum as focalate, Primalum as diffluate, and Articulum as multiate, functioning in the role of Focalum Origius, Diffluum Origius, and Multium Origius, respectively.
      The originality supermorphates include Centrum Origius, Omnum Origius, Periphum Origius, and Interactum Origius as Superspatium Originalus (originality superspace), Supertransitum Originalus (originality supertransit), Superfortium Originalus (originality supercharge), and Supercontinuum Originalus (originality supercontinuum), respectively.

  Figure 3.1. Originality

      The three originality mainmorphates are: Actum Origius as Mainspatium Originalus (originality mainspace), Reactum Origius as Mainfortium Originalus (originality maincharge), and Structum Origius as Maincontinuum Originalus (maincharged originality mainspace, or the originality maincontinuum), respectively.
      The four originality vertimorphates are: Spatium Originalus, with components Superspatium Originalus and Mainspatium Originalus; Fortium Originalus, with component fields Superfortium Originalus and Mainfortium Originalus; Transitum Originalus, a monofield consisting of Supertransitum Originalus; and Continuum Originalus, with components Supercontinuum Originalus and Maincontinuum Originalus.

      The realities of Origium move finalateward through field-object triates in the condensium to produce the foundates for the three objectate triatal components of the Structive Originality Triate, Originalum, at the structive levelate. These field-object triates are all diffluate in Transitum Originalus and impressate in Continuum Originalus. The resulting fondatal originality objects and the patternate fields in the condensive triates of identity that create them are: first, Focalum Originalus, of origin in the field-object triate, Focooriginalum, whose patternate is Spatium Originalus; next, Diffluum Originalus, patternated by Supertransitum Originalus in the triate, Difflooriginalum; and finally, Multium Originalus, patternate in Fortium Originalus in the triate, Multooriginalum. The sum total of the realities of the universum originalus is denominated Origos.
      Originality is not a primality, an aprimality, or an anprimality. It is not a dimension. More real even than reality as we could ever define it, it stands alone and is simply -- originality.

      Originality functions at every levelate of reality to create and uphold all things. Its component inceptons, in undiminished and diminished form, also find other function as components of all realities at all levelates in all cambriates -- primality, aprimality, and anprimality -- and their encompassed dimensions. Originality in the structive levelate is known as Oron. Through Primalum, Oron is the presence of Primalas -- the Infinite.
      Originality is unqualified unity; specifically, it is unqualified unitence. Originality is the path that unitence follows in penetrating into reality at all levelates. Being unitence, Oron, to which levelates pose no barriers, exists and functions at all levelates. Originalum (and all other triates and elements of originality) can be referred to as Oron.
      Thus, you and I perceive with awe, beside the interwoven presence of the primal elements of originality as they function in other roles in all things stands the pure manifestation of originality at every levelate, from Origium to Originalum. Originality is the presence of the Infinite, within whose hand all things exist.

      Rise with me in your imagination, if you will, into the structive levelate and enter Reoprotoplanum Ordinus. See the ordinoprimations, manifest in the nine dimensions, serene, changeless. Above them drift the exoordinoprimations, the non-ordinative striatates of the primations, in various phases of mutational unification. Our eyes search out the endless spark that must impel all of this static enstructuration and dynamic unification, and they settle on the ineffable presence of Oron.
      Oron, as diffluate, reaches across the interregnum primationus to join together, into triates called self-contained triates, primalitic and anprimalitic ordinofoundates that share a common morphatic duoinceptron or pair of duoinceptons. That prototon of a self-contained triate which is a primality functions as the focalate, while that which is an anprimality functions as the multiate. A self-contained triate that involves spirital, mindal, or physical realities is called a person, integral, or material, respectively, also a personic triate, integralic triate, or materialic triate, respectively.

      Observe how Focalum Ordinopersonalus and Focalum Ordinospiritus are bound together by Oron, as diffluate, in a self-contained triate, a personic triate denominated Vitonum. In this triate, Focalum Ordinopersonalus functions as Focalum Vitonus, Oron functions as Diffluum Vitonus, and Focalum Ordinospiritus functions as Multium Vitonus. Vitonum is also referred to as Viton.
      A person is a combined reality consisting of a personality and the personality realities subordinate to, and unified by, the personality. Focalum Ordinopersonalus directs the Ordinative Personality Triate and, as the focalate of Vitonum, directs Multium Vitonus, which is also Focalum Ordinospiritus. Hence, Viton directs Ordinospiritum. Thus, the personality realities of Focalum Ordinopersonalus consist of Multium Ordinopersonalus and Ordinospiritum and even more -- as you and I shall soon see.
      As the focalate in the triate that establishes objectate personality, Viton's personality, Focalum Ordinopersonalus, is the pattern personality of all ordinative and finalateward reality. A personality, it cannot be the source of personality -- of itself. Oron -- Primalas -- is the source of personality, and of all other primalities and aprimalities.
      The focalate contained within Vitonum's multiate, subject to Viton's personality functioning as Focalum Vitonus, is Focalum Ordinospiritus, the pattern spirit of all ordinative and finalateward reality. Viton's personality is not this spirit pattern; it controls the pattern. Outside of and directive of all spirit, Viton's personality, Focalum Ordinopersonalus, is the source of all spirit manifestations and laws, the source of the entire universe of spirit.
      Attributes of a person, unless specifically mentioned with respect to a personality reality of that person, refer to the personality itself. Viton's spirit component, Focalum Ordinospiritus, is the pattern of all spirit reality; but Viton is the source of all spirit reality.
      Viton is an ordinative person, the pattern personality of the universum personalus, and the source, upholder, and controller of the universe of spirit.

      As you and I drift gazing at Viton, we notice a trembling of our craft as it maintains our position in this exalted place. And the windows are cloudy, obscuring part of the view. The problem has to do with the material of which our vessel is built. The stuff of ordinary concepts, it cannot convey to our awareness, and in full power, the truth, beauty, and goodness of the realities that we are encountering. We shall observe this view once again, when our craft has been suitably outfitted.

      Focalum Ordinomaterialus, Oron, and Focalum Ordinophysicus function as the focalate, diffluate, and multiate, respectively, of the self-contained triate, Formonum. In this materialic triate, Focalum Ordinomaterialus functions as Focalum Formonus, Oron functions as Diffluum Formonus, and Focalum Ordinophysicus functions as Multium Formonus. In this material, Focalum Ordinomaterialus, already directive of the materiality dimension through the Ordinative Materiality Triate, becomes directive of the physical universe through being endowed with the control of Focalum Ordinophysicus, hence the Ordinative Physical Triate. Formonum is also referred to as Formon.

  Figure 3.2. The Three Ordinative Primalons

      A material is a combined reality consisting of a materiality and the materiality realities subordinate to, and unified by, the materiality
      Formon is an ordinative material, the pattern materiality of the universum materialus, and the source, upholder, and controller of the universe of physic.
      Focalum Ordinointegralus, Oron, and Focalum Ordinomindus function as the focalate, diffluate, and multiate, respectively, of the self-contained triate, Multonum. In this integralic triate, Focalum Ordinointegralus functions as Focalum Multonus, Oron functions as Diffluum Multonus, and Focalum Ordinomindus functions as Multium Multonus. Multonum is also referred to as Multon.
      Multon is an ordinative integral, the pattern integrality of the universum integralus, and the source, upholder, and controller of the universe of mind.
      As you and I shall see later, there is more to Multon than is described in the above triatal multonic definition.

      Viton, Formon, and Multon are known as the Three Ordinative Primalons.

      Oron, as diffluate, joins together, into triates called other-contained triates, aprimalitic and anprimalitic ordinofoundates that share a common morphatic monoincepton or pair of monoinceptons. For these purposes, Polyum, the multiply constituted reality, is considered to be a pair of monoinceptons that are equivalent to the pair, Vitalum-Patternum. This follows from Polyum's ability in Minius, the Segmentive Mind Triate, to enfocalate the pair, Latentum-Malleum.
      That prototon of an other-contained triate which is an aprimality functions as the multiate, while that which is an anprimality functions as the focalate. An other-contained triate that involves spirital, mindal, or physical realities is called an aperson, aintegral, or amaterial, respectively.

  Figure 3.6. The Unalonic Helix

      Observe how Focalum Ordinospiritus and Focalum Ordinoapersonalus are bound together by Oron, as diffluate, in an other-contained triate denominated Vitenceum. In this triate, Focalum Ordinospiritus functions as Focalum Vitenceus, Oron functions as Diffluum Vitenceus, and Focalum Ordinoapersonalus functions as Multium Vitenceus. Vitenceum is also referred to as Vitence.
      An aperson is a combined reality consisting of an apersonality and the apersonality realities directive of, and unified by, the apersonality. Focalum Ordinoapersonalus directs the Ordinative Apersonality Triate and, as the multiate of Focalum Vitenceus, is directed by Focalum Vitenceus, which is also Focalum Ordinospiritus. Hence, Viton, who directs Focalum Ordinospiritus, directs Vitenceum. Thus, the personality realities of Focalum Ordinopersonalus consist not only of Multium Ordinopersonalus and Ordinospiritum, but also of Vitence.
      In a similar manner, Formenceum, an amaterial, or amaterialic triate, and Multenceum, an aintegral, or aintegralic triate, also referred to as Formence and Multence, respectively, realitize. Formenceum's protoate is Focalum Ordinophysicus acting as Focalum Formenceus, Oron acting as Diffluum Formenceus, and Focalum Ordinoamaterialus acting as Multium Formenceus. Multenceum's protoate is Focalum Ordinomindus acting as Focalum Multenceus, Oron acting as Diffluum Multenceus, and Focalum Ordinoaintegralus acting as Multium Multenceus.
      Vitence is an ordinative aperson, the pattern apersonality of the universum apersonalus, and the potential and reactivity of personal and spirital reality.
      Formence is an ordinative amaterial, the pattern amateriality of the universum amaterialus, and the potential and reactivity of material and physical reality.
      Multence is an ordinative aintegral, the pattern aintegrality of the universum aintegralus, and the potential and reactivity of integral and mindal reality.

      Vitence, Formence, and Multence are known as the Three Ordinative Aprimalons.

      The Three Ordinative Primalons and the Three Ordinative Aprimalons are known as the Six Ordinative Unalons. Oron plus the Six Ordinative Unalons are the Seven Ordinative Infinitons, also known as the Seven Ordinative Realitizers. Each of the Six Ordinative Unalons is a triate which -- since its every prototon is either a boundless foundate or a boundless originality -- is, itself, boundless. Oron, too, is boundless. Therefore, none of the Seven Ordinative Infinitons is perceivable by other than infinite beings -- others of the Seven Ordinative Infinitons.
      The inceptons are primalates of the Seven Ordinative Realitizers. From a position finalateward of the Seven Ordinative Realitizers, each incepton is unperceivable as itself, being viewable only as a corresponding finalateward Ordinative Realitizer. This phenomenon of incepton-infiniton equivalence is referred to as the incepton-infiniton link, in which each incepton is perceived as a corresponding Ordinative Realitizer.

      Visualize, if you will, among the Seven Ordinative Realitizers, Viton. Fasten your inner gaze upon Viton's multiate, Focalum Ordinospiritus, which is also the focalate of the ordinative structive triate, Ordinospiritum. Following the rarefying thread of spirit reality primalateward from Focalum Ordinospiritus, you and I arrive at the first stirrings of spirit, the segmentive triate Spirium, whose prototons are Vitalum, Articulum, Latentum as focalate, diffluate, and multiate, respectively. Since Vitalum as focalate directs this triate, birthplace of spirit, then Viton, the ordinative controller of spirit, is the ordinative presence of Vitalum in its role as controller of spirit. Vitalum, as focalate, is the protoessence, in this triate, of spirit space -- hence is the immediate primalate of spirital space. Thus, you and I realize, Viton, as the ordinative presence of Vitalum, is, like Vitalum, the source of spirital space, the containment of all spirit reality.
      The equivalency of Viton to Vitalum by means of the incepton-infiniton link is more than just perception. As the focalate of Ordinospiritum, Viton commands Multium Ordinospiritus, which is also Multocontinuum Ordinospiritus. This control, which causes Multocontinuum Ordinospiritus to enstructurate in progressive levels, is a control of the constituent charge elements of the spirital ordinomultocontinuum; that is, of the incepton, Latentum -- a role theoretically reserved for the incepton, Vitalum, which is the source of the morphatal superspace of the spirit dimension.
      Viton is yet more. A personality, for example. Viton's focalate is Focalum Ordinopersonalus, which is a finalate of the segmentive triate Persium, whose prototons are Primalum, Articulum, Latentum as focalate, diffluate, and multiate, respectively. Through this line of ascent, by means of the incepton-infiniton link, Viton is the ordinative presence of Primalas as personality.
      Similarly, Formon is the immediate primalate of physical space, the ordinative presence of Patternum, and the ordinative presence of Primalas as materiality. And Multon is mindal space, the ordinative presence of Polyum, and the ordinative presence of Primalas as integrality.
     

      Vitence has as its focalate Focalum Ordinospiritus, which is the multiate of Viton and hence is subservient to Viton. Thus Vitence is reactive to the direction of Viton. Since Viton is the ordinative manifestation of Vitalum, and since Vitalum as focalate directs Latentum in the segmentive triate Spirium, then Vitence, directed by Viton in the ordinative levelate, functions as the ordinative projection of Latentum. Since Latentum is the immediate primalate of spirit charge, then so, also, is Vitence.
      In its role of waiting upon the direction of Viton, source and upholder of spirit, Vitence is potential spirit. Additionally, since its multiate is Focalum Ordinoamaterialus, a finalate of the segmentive triate, Apersium, whose multiate, in turn, is Primalum -- and since Vitence's function lies in reactivity, a multiatal attribute -- Vitence is the ordinative presence of Primalas as apersonality. Similarly, Formence is the ordinative projection of Malleum, as well as being physical charge, potential physic, and the ordinative presence of Primalas as amateriality. Multence is the ordinative projection of Articulum, as well as being the immediate primalate of mindal charge, potential mind, and the ordinative presence of Primalas as aintegrality.

      As you and I ponder these relationships of infinity, we turn the eyes of our imagination toward Oron, the ordinative projection of Primalum. Oron is the upholder of each of the unalons. The source and upholder of primality, Oron is at least a primalon, but more. The source and upholder of aprimality, Oron is at least an aprimalon, but more. The source and upholder of unality, Oron is at least a unalon, but more.
      The source and upholder of personality, Oron is at least a person, but more. The source and upholder of materiality, Oron is at least a material, but more. The source and upholder of integrality, Oron is at least an integral, but more. And so with the remaining dimensions and their ordinative unalons, the aprimalons. Oron is the source, upholder, and prereality of the realities which they all constitute and, through them, of all things.

      Some unalons are realitized at levelates more primalateward or finalateward than others. The respective continuums in which Multon and Multence realitize involve compound charge and compound space, respectively, woven at a more finalateward levelate than the charge and space of the other unalons. Oron, however, The Original Reality, able to function at all levelates, enters into an individual unitent biunity with each of the Six Ordinative Unalons, binding the collection of biunities into a sexto-biunity, named Infinitum, or The Infinite Sexto-Biunity, in which Oron is the sexto-prototon.

  Figure 3.8. Infinitum (Details)

      In the Oron-Viton unitent co-biunity, named Persospiritum, within Infinitum, the prototonic unialities are personality (supplied by Oron) and spirit (supplied by Viton). In the Oron-Formon unitent co-biunity within Infinitum, named Materophysicum, the prototonic unialities are materiality (supplied by Oron) and physic (supplied by Formon). Persospiritum and Materophysicum can also be viewed as two co-biunities in a unitent duo-biunity, named Anprimalum, which is a partate of Infinitum.

      As you and I ponder the complex relationships within Infinitum, we notice that the dimensionalities that the two uni-prototons (non-Oronic prototons) in Anprimalum -- that is, Viton and Formon -- control are those whose fortialities are submissive to Polyum in the creation of: (1) the mind dimension, which is controlled by Multon, and (2) the dimension of integrality. Viton controls spirit and Formon controls physic. From this, you and I see that although Viton, Formon, and Multon are all infinitons, Viton and Formon are realitized at a levelate primalateward of Multon and are primalates of Multon.
      The unitent co-biunity in Infinitum whose respective uni-prototon is Viton, Formon, Multon, Vitence, Formence, and Multence is named Persospiritum, Materophysicum, Integromindum, Apersospiritum, Amaterophysicum, and Aintegromindum, respectively. The Oronic and non-Oronic contribution to the respective co-biunity is: personality and spirit; materiality and physic; integrality and mind; apersonality and spirit; amateriality and physic; and aintegrality and mind, respectively.

      As you and I drift gazing at the incomprehensible reality of Infinitum, we become aware of the variegated unity within its depths. Persospiritum, a unitent biunity, is the radium of a trinitivity, as also is Materophysicum. The trinitivity that is radiumic in Persospiritum and that which is radiumic in Materophysicum is called Persospirivum and Materophysivum, respectively. In their radiumic roles, Persospiritum and Materophysicum are called Radium Persospirivus and Radium Materophysivus, respectively. Radium Persospirivus and Radium Materophysivus share Oron as a prototon, hence are a duo-biunity, named Radium Anprimavum, duo-prototonic in Oron.
      The gravium in Persospirivum and that in Materophysivum are called Gravium Persospirivus and Gravium Materophysivus, respectively, also Persospirium and Materophysium, respectively. Gravium Persospirivus and Gravium Materophysivus share the versotonic monotronic projection of Oron impressed into a prototonic role as a prototon, which thus is a duo-prototon and identifies them as a duo-biunity, denominated Gravium Anprimavum. From the above, you and I see that Persospirivum and Materophysivum constitute a duo-trinitivity. This duo-trinitivity is named Anprimavum.

      The variegated relationships bonding together different combinations of infinitons in Infinivum result in a finalateward blurring of functional (not constitutional) dimensionality, through a phenomenon demoninated influality. In an influalital relationship between two realities, one of the realities, termed a precedate, which is not in the direct line of ascent (any triate of identity) of the other reality, termed an antecedate, influences the emergence and enstructuration of the antecedate.

      Mulling over the Infinitumal unity and its sub-Infinitumal components, you and I come to the sudden understanding that it is the trinitivities Persospirivum and Materophysivum that give over the control of spirit charge, Latentum, and physical charge, Malleum, respectively, to Polyum in the segmentive levelate, enabling this multiply constituted reality to function as the focalate in the segmentive triate, Minium, the ancestor of mind. This is accomplished by Viton and Formon, who, through the incepton-infiniton link, control spirit charge and physical charge, respectively. Under the bi-synthotonic influence of Oron in the duo-biunity, Anprimalum, Viton and Formon weave together Latentum, the charge of spirit, and Malleum, the charge of Physic, into the composite Latentum-Physic ovracharge of the universe of mind. It is this ovracharge, conjointly primalate in Viton and Formon, in which Multon -- hence all mind and integral -- realitizes. Thus, although Viton, Formon, and Multon are all prototons in the Infinite Sexto-Biunity, Viton and Formon are primalates of Multon.

      Observe, if you will, the gravium, Gravium Persospirivus, within the co-trinitivity, Persospirivum, of the unitent duo-trinitivity, Anprimavum. This is the unitent triunity, Persospirium, in whose protoplane the persono-spirital aspect of Multon -- that is, the duo-duotronic projection, in the co-trinitivity, of the duo-bisynthal treotron of the duo-trinitivity -- conipotizes. This conipotate, endowed by Viton with the spirit of infinity and by Oron with an infinite personality, is invested by Viton with the control of all spirit realities finalateward of Viton except those administered by the versotonic monotronic projection of Viton. This infinite spirit personality is referred to as Persospiritos, also as Spiritum Multonus.

  Figure 3.9. Persospirium

      Similarly, observe, if you will, the gravium, Gravium Materophysivus, within the co-trinitivity, Materophysivum, of Anprimavum. This is the unitent triunity, Materophysium, in whose protoplane the matero-physical aspect of Multon -- that is, the duo-duotronic projection, in the co-trinitivity, of the duo-bisynthal treotron of the duo-trinitivity -- conipotizes. This conipotate, endowed by Formon with the physic of infinity and by Oron with an infinite materiality, is invested by Formon with the control of all physical realities finalateward of Formon except those administered by the versotonic monotronic projection of Formon. This infinite physic materiality is referred to as Materophysicos, also as Physicum Multonus.
      Multon is the duo-bisynthal treotron of the duo-trinitivity, Anprimavum, and, being a duo-bisynthal treotron, is not perceivable in fullness within the reference frame of either co-trinitivity within Anprimavum. Persospiritos and Materophysicos are two aspects of this single reality, Multon. They are the duo-duotronic projections, in the graviums of co-trinitivities, of the single duo-bisynthal treotron of the encompassing duo-trinitivity. These duo-duotronic factors-of-being of Multon are in addition to Multon's role in the universe of integral and mind. It is in this graviumic prototonic levelate of the duo-trinitivity, Anprimavum, that the Multon that you and I have perviously known in its triatal definition realitizes: at the levelate where physic and spirit are interwoven to produce integral and mind.
      As you and I look with awe upon the universe presence of Multon, who to all eyes finalateward of the infinitonal duvons is the hand of the Infinite, we realize that we must expand our previous, triatal description of Multon to the following duo-trinitivistic Multonic definition:

  Figure 3.12. Anprimavum (Bi-Synthal Triunital Portrayal)

      Multon is an ordinative person, material, and integral, the spirit of infinity, the physic of infinity, the pattern integrality of the universum integralus, the source, upholder, and controller of the universe of mind, and, under the primalateness of Viton and Formon, the controller of the universes of spirit and physic, respectively.

      Two realities can interact only if they occupy either the same statum or statums adjacent to each other in the interstatal cycle, for a shared continuum or a shared pattern is the medium of reality interaction. From this, you and I see that emulative and ordinative realities do not directly interact with each other.
      Observe, if you will, the realities of the exemplative levelate, just primalateward of Statum Ordinus. Both ordinorealities and exemplorealities are patternated in superpattern; therefore, to a degree, each can interact with the other. Similarly, realities of Statum Exemplus and Statum Emulus, both continuumed in maincontinuum, can affect each other. Emulative and advocative realities, both patternated in mainpattern, can interact. And advocative and ordinative realities, both supercontinuumed, can interact.

      You and I have witnessed the realitization of the Seven Ordinative Realitizers, the Infinite Sexto-Biunity, and Infinivum, sparked into being and upheld by Oron, the everywhere presence of the Infinite. The extraordinative statums would forever have remained unqualifiedly quiescent and eventless were it not for the Seven Ordinative Realitizers. These reality activators, each enstructurated from multiple total dimensions, cause enstructurations within Multium Ordinus to occur, which aggregate up from Continuum Ordinus to become mechanisms and beings of the ordinative universes.

      Some ordinobeings are realitized in such a way as to be able to influence exemplative beings across the chasm of super-to-main continuum existence through the vessel of shared superpatterns. These finalateward-statum-activating ordinobeings are called ordinocreators, and they influence the exemplobeings through shared superpatterns, causing motion in Multocontinuum Exemplus through the vessel of patternal protomotion. Thus realitums exemplus take on the form of pattern ordinative realities under the influence of ordinocreators, whose acts of creation are really acts of transstatumal realitization, or transstatumivity, which equivalates to reality maturation and directionization. (And thus, through the Reoic Unity, each Ordinative Realitizer, the source of the dimensional realities of its creation in Statum Ordinus, is also the source of the corresponding dimensional realities in all statums.)

      Beings and mechanisms of the emulouniverse, just finalateward of Statum Exemplus, actualize, through the outworking of inherent motion in the maincontinuum, as mainpatternated realities. Exemplative beings, and even ordinobeings, labor, unseen by emulobeings, to influence the emulobeings to fashion their own self-actualization, within the weave of the inherent motions of time and space, into segments of maincontinuum that are combined echoes of the supercontinuum -- stirred to life in the supercontinuum compatibility imparted by the ordinocreators to the exemplocreators -- and echoes of superpattern, which influenced the exemplocreators in their stirring of the motions of temporality into the maincontinuum. Those emulobeings who follow the transcendent path thus laid out for them function, through the mechanism of trans-estatism, at the exemplative and ordinative levelates of existence.

      Some of these exalted emulobeings, referred to as emulocreators, work through the supercontinuum-compatible maincontinuum segments of their nativity to influence the development of advocative beings, who are developing in the supercontinuum as it is patternated with mainpatterns. The goal of advocobeings is to reproduce in the supercontinuum of their nativity the superpatterns that are compatible with the mainpatterns communicated to them by the emulocreators, who embody in their volitionally defined beings the supercontinuumal and superpatternal factors of existence communicated to them in turn by the activities of the exemplocreators.

      The advocative beings who respond to such superpattern-inducing work by the emulocreators reach up toward ordinality, attempting to expand the superpattern-compatible mainpatterns they have actualized in their being into true superpatterns, thus penetrating into the ordinative levelate of existence. These advococreators experientialize the existential realities of the ordinium. Ordinocreators, exemplocreators, emulocreators, and advococreators are referred to as statocreators.

      As the finalating weave of reality climbs the levelate ladder, it reaches across the cambriates. Through precedatal bonds forged in the creative depths of Infinivum, the dimensionally separate infinitons become precedates of diverse finalateward reality as finalateward subinfinite creators and creatures follow spirit leading and employ mind to influence the emergence of material, mindal, and spirital structurates.