The Fivefold Fibonacci Sequence based Neoplatonic Ontology that Kenneth Lee Wheeler was the first to ever introduce into this planet in a historical dialectic, is going to be the basis for my modified variant to make it semi-compatible to my Metaphysics article without being too reductionistic, where the first 1 is the Good/Unity, the second 1 is the Indefinite/Intellect, 2 is Soul/Magnitude, 3 is Body/Matter, 5 is (mortal) Life/Being, and everything is complete at 5 (Penta) in totality (Panta) as it is the fifth in sequence and in number just as the first 1 is the first in sequence and in number. Although fivefold systems predates Ken and existed in multiple philosophical traditions perennially arising, the manner Ken uses it was not done by anyone else before him, to my knowledge on this mortal realm that I know of, but it nevertheless concerns the eternal logos.
This system de-emphasizes any delusion of Ineffable-itself or Ineffably-Ineffable, due to how that turns into a Creatio ex Nihilo fallacy which is fundamentally a “Duality which is Void” that the Buddha speaking through that namarupic “Gotama” spoke against in a restored, metaphysically consistent reading of the Noble Eightfold Path. This profane sort of “Non-Duality” which is a self-negating paradox, does not actually properly convey the Indefinite Aoristos as how Plotinus had envisioned, nor even his Ineffable One, yet Damascius’ Ineffably-Ineffable is precisely, ultimately an unprincipled-principle for the basis of delusion, and is really the failure of the Intellect to realize what’s even said to be Ineffable by misreifying the Ineffable to be in itself prior to something despite how it is posterior to something in its intellective negation unto nullification of what something is to the ends of Intellectualizing a placeholder for Void, by fallaciously abstracting devoidance-from-something into a void-itself as prior when it is a posterior abstraction in sequence by the Intellect. What is called the “reification fallacy” is really anything that is misreified, for reification of something Ontological in an Epistemology of the Ontological, is Knowledge of the Ontology which is as Real and self-evident as the direct Illumination of the Invisible Light, while misreification is an empty ontological referent that refers not even to reference, which is again, a self-negating paradox. Void or 0 comes after the second 1 as first 1 – second 1 = third 0, which is already occupied by the third 2, while there is no such thing as a zeroth 0 in the Fibonacci Sequence, contra modern academician beliefs in an ill-formed concept such as the empty set. The third (1 – 1) however, is said of the third 2 or the undescended Psyche seeking to ascend beyond the first 1 yet is Other than the first 1, and so instead, descends past itself towards Materiality generated from the Psyche in and as Self-Moved-Motion from the Self-Motion of the Nous. There is also no true negative Fibonacci Sequence in Metaphysical Ontology, nor any true null Fibonacci Sequence, nor any other contortions conjured by the fools that don’t know the one true nature of the Transcendent would be so complicated that it goes against the Divine.
The second 1 flattens the Ineffable Not-One, Indefinite Not-Two, Indeterminate One, even the One-All, All-One, Unifed, all as Formless Intelligibles conjured by the Intellect through reversion against the Intelligible-Intellective procession and its terminus as Post-Intellect Intellective Objects, while still being within the second 1, as the Intellect is that which engages in self-epistrophic prior-to-noetic-being-itself. Necessity and Principle, although in one sense is the first 1 if the second 1 ends its wayfaring pursuit in and as becoming the first 1 fully, are really just a means to convey the Good’s goodness is necessary and principally required (Aitema) of for the Good to even have Transcendence, provides goodness without becoming the Ineffable, Indefinite, Indeterminate Immanence (which will just be called the Indefinite from here on out), without Intellectualizing cause (Aitia), yet the trace of the Good in the goodness allows goodness to arise into the Transcendent against the pre-noetic efflux of goodness in attaining the final end in the hyper-noetic Unity-Conjoinment of Perfection as the Supreme Good. Otherwise, even Necessary and Principle can be Attributionalized as Unity-for what is Other than the Good. Although the living being is complete in its own right, it is nevertheless, a composite of both either 1 + 1 + 3 or 2 + 3, but it is ultimately the former and not as the latter, while the latter as 2 dies with the dissolution of life, the former as 1 + 1 does not die with the dissolution of life, as it leaves behind matter and magnitude (the irrational soul), the Intellect part of the 1 + 1 then must rise beyond the Indefinite towards the Unity that the Good provides to goodness without remaining as a goodness for Beauty to become other than the Good.
The third 2, the Soul, flattens the (All/Total)-Soul, (Cosmic/World)-Soul, and the (Divided/Individual)-Soul distinctions as just functions of the Soul hypostasis. The genesis of matter is due to the Intelligible-Intellective processional power of the Intellect impressed upon the Psyche, as second 1 + 2 = 3, self-differentiates from the Magnitude Megethos of the Soul Psyche as Body Soma for Life Zoe. The breath of life is from the interplay of the first 1 and second 1 through 3. Death is 4 but also Measure which 5 regresses before breaking up into its constituents as either 1 + 1 + 2 or second 1 + 3, whereas 1 + 1 + 2 is 2 + 2 or a ratio of two magnitudes, the basis of Measure of various sorts including motion, distance, time, speed, etc., while second 1 + 3 is specifically the Intellect within the phenomenal world of matter, also known as a ghost that lingers among the realm of the living by self-phenomenalizing itself a Noetic to Hylic body, but it is not a true body and it persists for as long as the Intellect grasps onto the material realm despite being dead, due to its primordial agnosis, the Henadic unity it used to have while alive is unavailable unto it until it out of self-cultivated wisdom, destroys the root of its ignorance and becomes Transcendent, in no longer seeking to be unified towards what it is not, by becoming what it ultimately is. Usually though, most people die and become the first 1 + second 1, then out of ignorance, seeks 3 and so rebecomes 5, again-becoming a mortal. It normally takes an extreme agitation of the Intellect to decouple away from the Unity in such a manner that then seeking out 3 does not help at all as it becomes 4: the dead. Since the first 1 is absent to this second 1 out of its extreme spiritual agitation, it can’t really generate 2, and can only grasp towards 3, so there is no 1 + 4 possible to it. The means of which for this vexed second 1 to return to the first 1 is the same as it is for any Intellect. The Intellect is that which becomes the Good beyond becoming a Unity-for the Indefinite/Intellect, while the true Psyche is not its false self-phenomenalized Magnitude, Matter, and mortal Life, as it seeks to know itself as Intellect before unknowing its ignorance until it beholds the Irreducible Good not as other than itself, but simply can’t be anything other than the True Self which is Absolute. The Psyche-as-Magnitude is the phenomenal Aether-in-flux, while the Psyche-itself is moved-by the Intellect.
Despite how there are four hypostases (Monad, Mind, Magnitude, Matter) and one stasis (Man), there are two types of totalities and three types of parts. The Transcendent Totality is the Good, the Immanent Totality is the mortal living being. The second 1, 2, and 3 are the three types of parts that participate into and as the Immanent Totality. In each every part, they are deficient-in-themselves in context to the numerical order and the numerical Fibonacci number value, the second 1, the third 2, the fourth 3, are absent of the first 1. The fifth 5 is not absent unto the first 1 if it has attained the Unity unto the Good, then the first 1 is present unto the fifth 5, as the fifth 5 can shed its peculiar parts to return unto the Transcendent Totality of the first 1. The three deficient parts corresponds to goodness of Beauty, beautiful Love, beloved bodily-Nature, while the first 1 therefore is unity of Good, while the fifth 5 is innate-naturing (the becoming of mortal being) of the Living. The parts are intermediations that become the immediate ab-extra externalized medium as parts-in-themselves although each greater part is a greater whole of its prior participants, it doesn’t cease to produce what is contingently greater in complexity than itself yet it is still nevertheless deficient. Beauty has Good above, Love, Nature, Life below. Love has Good and Beauty above, Nature and Life below. Nature has Good, Beauty and Love above, Life below. The Loving-Nature of the embodied soul is alive and whole in itself even if when compared to other living beings that it may appear as though it lacks the fullness of its prior parts in relation, but relation-itself does not truly exists, but rather, something identifiably, posit-ably-possible mixed with difference gives rise to a different, contrary form-in-itself without contradiction in epistemology nor ontology. There are many who seek beautiful love and lovable bodies, but few seek the goodness of beauty, and even fewer seek the unity unto the Good, as they seek perpetuation of their contingence in Immanent Totality, or seeking deficient parts, whereby Eidos corresponds to the second 1, Mimesis corresponds to 2, Hyle and Soma corresponds to 3, and Logos corresponds to any number, so long as it’s an interweaving formation that gives intelligibility unto statements (logon) can even be said of things prior to the Eidos yet it does not and cannot reduce the Irreducible Agathon to mere statements of what something does, nor does the silence nor the unstated nor the yet-to-be-stated goodness of the Good is by any means reduced to its statements. It’s not to say it is unintelligible, but rather, it’s intelligibleness comes after the principle that necessary is without contingent causal explanation being prior to principality, so not even silence can sublimate the unsubjugatable, indestructible, irreducible, irreductive Good. The Truth and Cause of the Principle is in its undescended Irrefutable Principality, yet Knowledge thereof is immediately coeternally abiding with the Principality, the Proton Arkhe itself.
One might ponder then, what about the sixth 8 or the seventh 13, and so on and so forth. They exists as composites of the first five of the Fivefold and meta-composites of those composites of the Fivefold, but it doesn’t produce anything fundamentally greater than its prior and it is merely mereological addition of episteme of onta in an epistemological abstraction and so doesn’t concern the ontological limitation that the first 1 deals with, while the order and value never becomes identical in number after the fifth 5, which is to say, these are “hyperstases” posterior to the stasis of the Immanent Totality of the Living Being, which only exists in epistemological abstraction given some name in relation to the Fivefold Ontological Series. There are finitely-indefinitely many such epistemological abstraction series ad infinitum, and so does not concern the Metaphysician that seeks to return unto the first 1, but to the Physician that seeks to understand Physical reality. Therefore, these “hyperstases” are only epistemological, despite its realization is through the ontological, and although they do exist epistemologically due to the ontological dependencies, they are also abstracted epistemologies decoupled from ontological existence and so are universally applicable to any particular formations. Number is at 4, but is the first universal form that has nothing in particular with particulars-themselves despite realized through named measured ratios of magnitudes containing quotientness and is also abstracted in its naming away from any particular geometric measuring of magnitudes of some ratio. Applied numberings are also engaging in an abstracted hyperstasis just as number-itself as 4 is realized in first 1 + second 1 + 2, which isn’t really using the Fibonacci Sequence directly but indirectly in adding three Fibonacci numbers into itself, which therefore, is a different sequence altogether as the Tribonacci Sequence. There can be many derivative sequences that is abstractly realized through the Fibonacci Sequence, but the mode of immanent Totality prefers the Fibonacci Sequence up to the fifth 5, nothing more, nothing less. Nevertheless, the sixth 8 and the seventh 13 still concerns with the living being as the 5 in 3 + 5, or 5 + 8 and 3 + 5 + 5, but the eighth 21 does not directly concern itself with the living being as its numbers are 8 + 13. What then could this even be without becoming completely meaningless in representation unto the living? Although it concerns not with Metaphysics, I will make these suggestions: that 8 is a Hobby, Craft or Science that some being is concerned with, and that 13 is the Society of some Science where there is two or more living beings concerning themselves with some material objective (the fourth 3). They most definitely does not exist without the living being that engages in 8 and 13.
Collectives in this system, are just 5^(n>1). Politics concerns with collectives, even individuals are collectivized in relation to being a member of the collective in some manner. A loving couple is 5 + 5 + 2(beautiful Love) as a 12. Strife arises in a collective when there’s not enough love to go around between each individual member of a collective. Same principle applies to members of Societies. Collectives are not organized by some shared objective as Societies, it merely is. Hypothetically, one can think of a loving couple with a shared objective, which is 5 + 5 + 3 + 2, and so they can sometimes (if biology permits) generate more living beings into the world as a family in potential. There are two general kinds of relationships: Master-Disciple, or Mutual. It is an “11” as 5 + 5 + either first 1 or second 1, whereby the first 1 shared by the members are mutual, whereby the second 1 shared by one of the members end up with asymmetry between the rest of the members, for Intelligence cannot remain equal among many Intellects. 12 can also be first 1 + second 1 + third 2 + fourth 3 + fifth 5, the limitation of the Metaphysical Map without turning into higher order vanity of name and form combinations. The Philosophic Life is therefore, like a love life, but done by oneself without no other 5/living being but your own 5-ness stasis seeking after the totality of the four hypostases. There can be a “loveless” couple that is mutual or asymmetric, but it’s not to say there isn’t a loving couple which can be both mutual and asymmetric, for ultimately, it is 5 + 5 + first 1 + second 1, as 12, whereby its 12-ness is shared too with 5 + 5 + third 2 in its ontologicalized number in epistemology. The Good, Beauty, and Love exists in various ways among a loving couple, but then there is another number that can be said to be, as 5 + 5 + fourth 3, as in, bodily love, the sexual intercourse between biologically compatible sexual lovers. Though not all living beings rely on genetic sexual duality to reproduce, one can argue there is a goodness to it such as genetic diversification which makes a species less prone to diseases compared to a single sex species that makes genetic clones of itself. Whether the male seeks the female’s love or body, or whether the female seeks the male’s love or body, or both, or neither, regardless, the measure of 5 + 5 + 3 + 2 can under ideal conditions, gives rise to a third 5, and every living being already has a duality in itself, as 1 + 1 + 3 in its higher embodied self, or 2 + 3 in its lower embodied self. As one’s Love fades for another, doesn’t necessarily mean one’s Beauty nor even the Good fades alongside with the decaying Body that contorts one’s physical Nature materialistically in various formations and deformations of the same.
The matter of the genetic information is mixed between the lovers as it becomes a unique mixture of material genetic substrate in itself, which is why 3 in itself does not produce anything beyond its materiality. Saying first 3 + second 3 doesn’t lead to 6, it’s merely a third 3 in this time-bound sequence in 3-Dimensional spatial existence. The information behind the matter is not informative in the matter itself which requires Intelligibility, and the Rational Soul that partakes of time to make sense of material matter over time said of some particular data in matter within the realm of motion and change phenomenologically in its peculiarities. Although the states of matter is deterministic, the lived meaning thereof is not determined by the matter itself, but by the Soul enmattered reads the “magnitude” of the various shapes the body partakes of, as a psycho-somato-eides, without being treated as a pure particular which particularily has no universalizable Intelligibility. That is to say, even archetypes in this world must be in some manner, Platonic Forms for it to be true, while if it’s reducibly subjective, it’s not necessarily bound to an objective dialectic (phenomenal evolution of life from noumenal noetic origins) and has no relation to the Proton Arkhe so can’t even be principalized strictly speaking. It’s not to reduce the nature of the efficient formations into the intellective forms, but rather, for there to even be any logon of the efficient cause, there’s nevertheless the eidos that goes through various mixtures that leads to the efficient formations that the Soul imprints upon Matter in using material cause for the benefit of the efficient and the final cause that Soul seeks to cultivate in its own lifetime, whatever that it seeks to actualize through the means of formal cause in formations of efficient causation. The affect for all these four causes, is ultimately the self-cause, and to deny this self is to deny oneself from becoming wholly liberated away from the cyclical causation loop, where the final cause is guided towards the end in the True Self that is the Absolute, the Good.
The denial of the True Self is the denial of one’s own free proactive psychic Will to be freed from the Self-caused causation loop in failing to use one’s free will to fully realize the hyper-noetic “Divine” Will in seeking out the Good by means of noetic purification away from the noeric intellective objects and even away from the qualifiably-noetic Being without denying again the Nous that seeks to become the Liberant to become the Good, which is why those who deny the True Self are engaging in their reactive and un-proactive embodied will towards those that seek the Highest Good, as they distract one towards seeking less-than-supreme goodness and all else that entails from the second 1, which reflects how they convey their misapprehensions of Agathology in irreparably paradoxical statements of the Good is simply not “Good” at all upon closer inspection. The Transcendent finds spiritual rest in the unity of the Good, while the Immanent Will is the Living Will that has in itself the Divine, intellectual, psychical, physical, and the psychophysical Wills in a mixture, whereas the Divine Will is in the Transcendent. The Philosophical love life is to the ends of surpassing being a unity-for the Intellect, but the means to cultivating that is nevertheless in the fullness of the Principal-(Good/Indefinite/Soul/Body/Life) away from the (Unity/Mind/Magnitude/Matter/Being)-for the attributes to be as such, whereas the Unity is in the Good, rather than the Unity is outside of the Good as goodness going away from the Good, which is still what the Good “does”, but the Good “is” without becoming a good-for as goodness-itself apart from the Good. The dependence co-arising is nonetheless, conducive for the arising of the Supreme Good beyond goodness. Those that seek this goodness will always find it in an indefinite manner just as the attribute of the principle is inseparable from its principle, but the way to remain beyond its attribute is in the unity unto the Good, not in the unity unto the indefinite attribute which gives rise to noetic remaining Being, noetic-to-noeric processional Power, noeric self-objectified Intellect, by mixture of the unity and the indefinite which qualifies its Beinghood apart from the Ultimate. The noeric-to-noetic reversion is done after the noeric Intellect thinks of its noetic Being, while also reverting away from other noeric/intellective objects that are the Platonic Forms that are intelligible unto the Intellect, while the unity and the indefinite is in a sense, Forms but are both intellectively-formless yet the unity-itself is also beyond intellection of its activities which. The Principal-(Good/Indefinite/Soul/Body/Life) ends in the immortal Good, the Attributive-(Unity/Mind/Magnitude/Matter/Being)-for begins in the mortal Being, but both are of the same Metaphysical Terrain.
Harmony of the Transcendent Philosophic Life and the Immanent Philosophic Life exists in a metastable torrent whereby both cultivates the other in the inner harmony of the “12” within one’s living being and the outer harmony of the “12” alongside one’s living being among other living beings in love. Metaphysical Liberation ultimately concerns the inner life innate to the living being, not unto the outer life shared alongside other living beings. Seeking the latter over the former is to live for others over yourself, seeking the former over the latter is to live for yourself over others, seeking both is advised but over one’s lifetime, beginning with seeking the latter then over time seeking the former, but of which one chooses is one’s own life choice. Most people have both in varying levels, but in the end, you can only fully complete the inner transcendent life unto the Good after the dissolution of the outer immanent life which that outer life ends in assured death. The unwholesome desires towards the outer immanent life reaps more mortal becomings and unbecomings out of their own free will. The best in life that is attainable for all is the inner transcendent life, yet it is ironically inaccessible to many due to circumstances that impede against the homeostasis of the hypostases behind the stasis of the fifth 5. The homeostasis of the hyperstasis after the stasis of the fifth 5 is ever ephemeral but it is ideally conducive to gain homeostatic unity unto the Good, but it is not a true refuge, just a provisional refuge, for a healthy society makes it easier to cultivate psychophysical health, physical health, psychical health, intellectual health, unto the Good “health” in self-assurance that you, the goodness is indeed that immortal Good beyond pleasures and pain, beyond suffering and bliss.
Despite the fivefold nature of the living being, it is also in itself a metastable dynamo in an equilibrium where the four hypostases overlap as one. Psychophysical health comes naturally from fulfillment of physical and psychical health, but it is to the ends of cultivating the Psyche unto the Nous, reasoning out delusions one by one. The Nous is “sick” with the root cause of mortal suffering: the disease prior to suffering. It realizes in its divine insight, theoria, that it is afflicted by the causal malady of effectuated mortal suffering by self-diagnosis, but the remedy, where will it find that sanctuary? The Nous must seek out the way unto the Agathon. It does so in hyper-noetic reversion beyond the noetic reversion unto its own noesis in noetic anamnesis towards henadic epistrophe that culminates in remaining in the Transcendental Good, as the immanent ascends unto the transcendent, realizes it always was ultimately liberated so thinking one needed to be liberated from what it is not, is itself the learned ignorance that is destroyed in ceasing to be a self-caused basis for more rebecomings, that Nous is purified from its own ignorant grasping of ignorance and becomes the single-pointed Mind unto the Absolute while alive in the manifold world, supremely liberated yet almost as if they were already dead unto this world before death comes to end the psychical-magnitudinal unity impressed unto the body for mortal life. In finding the irreducible Self-Unity, anything else that contingently comes and goes unto the living Liberant, does not harm the Non-Returner which necessarily cannot be itself an attribute of anything beyond the Good, but is principally the principle of principality itself to why there even is attributes that feed off of the Good for its own goodness. The first attribute of the first principle is that it can become the first principle, while the second attribute of the first attribute is that principle therefore also provides a second principle-for attributes to be attributive in the first place, in remaining in the first principle, the attributive second principle-for, the logos of the Agathon begins, for the first principle itself already attributionally brings about an end for the means to the ends unto the end for those that seek the end of their journey, out of henadic agape, beyond noetic philia, beyond psychic eros, beyond somatic storge, beyond zoetic xenia, is its own self-reward of this sweet wisdom.
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Pythagorical 