Being is not the opposite of Nothingness; Being “is” the mask of the Abyss. The Abyss is not a void opposed to presence, nor a simple absence of existence. Traditional metaphysics has often treated Nothingness as lack, deprivation, as the non-existent defined negatively in relation to Being. Yet this conception remains trapped within binary logic, because it assumes that Being and Non-Being are two opposing states within an already given framework. The Abyss of Nothingness precedes this distinction. Nothingness is not the absence of all things. It is the unlimited possibility of all things. It is the open horizon within which all forms are possible before they acquire any determinate expression. It is not a void waiting to be endowed with meaning, but an inexhaustible matrix of possibilities, the Poetic Invisible from which new worlds continually emerge and disappear. The Abyss is not “before” the World in a temporal sense. There is no “before” of the World, because the notion of before already presupposes time as a linear sequence. The Abyss is the immeasurable depth that runs through every form of the World. It is the invisible dimension of every visible world, the unlimited possibility that continues to act within every actualized form. Every world emerges from the Abyss, yet is never separated from it. Every form bears within itself the trace of the unformed. Every presence preserves within itself the depth of possibility. Creation, therefore, is not a passage from nothing to something, as though Nothingness were simply non-existence transformed into existence. The Poiein of the World does not create out of an empty void. It creates through the infinite reserve of possibilities of the Abyss. The Abyss is the field in which the possible precedes the actualized. The invisible precedes the visible. Possibility precedes form.
This understanding also radically transforms the relation between Chaos and Order. Traditional thought often conceives Chaos and Order as opposing forces: Chaos as the absence of form and Order as the imposition of form upon formlessness. Yet within the meta-ontological perspective this opposition collapses. Chaos and Order are not two independent principles externally confronting one another. They are two different expressions of the same creative process. Chaos is not the absence of Order. It is the unlimited field of possibilities from which Order can emerge. Order is not the abolition of Chaos. It is a temporary mode of organizing its possibilities. Every order contains within itself the depth of the chaos from which it arose. Every form preserves within itself the openness that makes it capable of transformation. Creation is not the victory of Order over Chaos, but their perpetual interweaving within the Rhythm of the World. Rhythm coordinates Chaos and Order, the formless and form, the possible and the actualized. It does not abolish the tension between them, but transforms it into creative movement. Existence is not the result of eliminating uncertainty. It is the result of the creative coexistence of stability and the unpredictable.
From this perspective, Nothingness is not the beginning or the end of thought, but its source. The Abyss of Nothingness does not lead to nihilism, but to a deeper understanding of the poeticity of the World. Nothingness does not destroy meaning. It frees meaning from the illusion that there is a final and immutable form. Nothingness is the freedom of the World to create. It is the possibility of the new. It is the source of every transformation. Traditional ontology sought the foundation of beings in a stable principle, in an essence that would explain existence or non-existence. Meta-ontological thought deconstructs this search, because every foundation presented as Absolute is already a representation, an Idea-form, a particular mode of organizing possibility. Being is not the ultimate ground of the World. It is one of the temporary manifestations of Poiein that conceals the incalculable and immeasurable Abyss. Being is a form that emerges from the Abyss. It is not the source of the Abyss. The Abyss is neither a being among other beings nor a higher metaphysical substance. It is the negation of every enclosed essence, the open field that makes possible the appearance and disappearance of all forms. It is beyond Being and Non-Being, not because it is located somewhere outside them, but because it precedes the very distinction between them while participating in them. Here Heidegger’s critique of traditional metaphysics acquires a new dimension. Being, even when regarded as the deepest principle, remains a mode of disclosure, a manifestation that does not exhaust the depth from which it comes. Meta-ontological thought goes deeper still: it sees Being itself as a mask of the Abyss, as a temporary form through which the formless depth acquires a voice. Being is not the end of the search. It is a passage, a manifestation of the unseen creative power of the World. The Abyss is that which allows Being to appear while at the same time continually exceeding it. For this reason every world remains open to transformation. No form is final, no reality is absolute, no world exhausts the possibility of the World.
Worlds emerge from the Abyss and continually return to it. Not as destruction or creation in a simple opposition, but as perpetual transformation. Generation and decay, creation and dissolution, order and chaos, presence and absence are not opposing forces. They are different movements of the same cosmic Rhythm. Poiein is the unseen bridge between the Abyss and the World. Through Poiein, unlimited possibility acquires form, yet form never imprisons possibility. Every creation is simultaneously an actualization and an opening toward new possibilities. The World, therefore, is not a final reality standing opposite us. It is the perpetual creative passage between the possible and the actualized. The Abyss is not behind the World. It is within the World and, through the World, poiein the World. It is the silent power that moves every birth, every destruction, every transformation, every new world. And Nothingness is not the negation of creation. It is the matrix of creation, the matrix of the poeticity of the World.
The Poeticity of Spherical Spacetime
Traditional thought approached space and time as fundamental dimensions within which beings are situated and events occur. Space was regarded as the field of the coexistence of things, while time was understood as the linear succession of their changes. Even when modern thought challenged the absolute character of these concepts, space and time often remained a framework within which reality appears. Meta-ontological thought attempts a deeper shift. Space and time are not the framework within which the World poiein. They are already a form of the poeticity of the World.
Spherical Spacetime is neither a geometrical construction in the classical sense nor an alternative physical description of the universe. It is a meta-ontological structure, a way of understanding the primordial relation among possibility, form, movement, and transformation. The World does not first exist and then become situated within a space and a time. On the contrary, space and time themselves emerge as expressions of cosmic poeticity. Spherical Spacetime is the pan-topology of Poiein. It is not the geometry of already existing forms, but the a-topical topology of the emergence of forms and their disappearance. It is the unstructured structure within which possibility becomes manifestation without ever being exhausted by manifestation. Reality is not a closed system of forms that already exist and merely move within a neutral space and time. It is an open process of creation in which the very dimensions of existence emerge through the Poiein of the World.
The notion of the spherical does not simply indicate a form of curvature or a closed surface. It signifies the abandonment of every privileged center. In linear and absolute space there is the idea of an external position of observation, a point from which one can measure distances, classify events, and construct an objective image of the world. Spherical Spacetime abolishes this privileged position: there is no point external to the World; every point is simultaneously center and periphery. Every world constitutes a particular perspective of the World, but no perspective exhausts the World. Sphericity here is not a geometrical form; it is a meta-ontological principle of multiplicity, its constitutive principle. It means that the World is not organized around a single foundation, an absolute principle, or a final perspective. It is an immense field of mutually constituting perspectives, in which every form of existence discloses an aspect of the Open Totality. The spherical structure of the World means that there is no center that creates peripheries, nor the reverse, but a perpetual relation of centers/peripheries and perspectives that interweave the Whole as Openness.
Linear time constitutes one of the most powerful forms of Western thought. The conception that time moves from the past toward the future created the image of a reality unfolding as a chain of successive moments. In the linear conception, the past is regarded as what has already happened, the present as an instantaneous point of transition, and the future as what has not yet been actualized. Spherical Spacetime proposes a different understanding: time is not a straight line but a spiral movement. The spiral texture of time means that its three dimensions – past, present, and future – are not three isolated regions succeeding one another, but three interconnected dimensions of a single temporal dynamic. Past, present, and future coexist, co-form, and co-transform within the same creative movement of Poiein. The past is not simply what has passed. It remains active as a dynamic memory of forms, experiences, and possibilities. The future is not simply what will come. It is the field of open possibilities already participating in the formation of the present. The present is not an isolated point between two absences. It is the place where the three dimensions of time meet and are transformed.
Time is not a series of moments lost in the flow of succession. It is a spiral movement in which every moment contains its preceding and succeeding possibilities. The spiral never returns to the same point; rather, on a new level, it returns the whole of Atemporal/Time. Temporality is therefore not simple repetition, but the creative transformation of the Same as it differentiates itself without limit. Every epoch of time is simultaneously continuity and transcendence, memory and birth, preservation and creation, while Atemporal/Time withholds itself. Time within Spherical Spacetime is synchronic, diachronic, and pan-chronic at once. It is synchronic because its three dimensions coexist in every present moment. It is diachronic because every form bears within itself the path of its emergence and transformation. It is pan-chronic because the creative process of the World is not confined to a particular temporal region but manifests simultaneously at different levels of existence.
Spiral temporality is realized at the local level of human experience, at the planetary level of history, civilizations, and all beings – living and non-living, visible, unseen, and invisible – and also at the cosmic level of cosmic transformations. The “small” and the “great” do not inhabit different times. They participate in the same spiral Rhythm of the World. A human experience, the evolution of a civilization, the history of a planet, and the cosmic transformation of visible and invisible forms are different expressions of the same Atemporal/temporal dynamic. Atemporal/Time is not a container within which events occur. Atemporal/Time is the creative movement through which events become possible, are simultaneously disclosed and concealed, are born, die, and are transformed.
From this perspective, Spherical Spacetime is directly connected with the Invisible Rhythm. Rhythm is the pulse that coordinates opposites and makes them co-transform. Spherical Spacetime is its morphological expression. Rhythm does not merely create objects within an already existing space and time. It creates the very structure within which worlds can appear. Space is the possibility of the coexistence of forms. Time is the possibility of their transformation. Spherical Spacetime is the unity of these two possibilities. It is the spherical and spiral structure within which the World poiein forms that exist and transform simultaneously. Here the relation between Spherical Spacetime and the Abyss also appears. The Abyss is not “before” the World in a temporal sense. It is not an initial stage that preceded creation. It is the open depth of possibilities that remains active within every form. Every world emerges from the Abyss, yet never moves away from it. The Abyss is the invisible dimension of every visible form.
Spherical Spacetime is the structure in which the invisible and the visible meet. It is the field in which possibilities acquire form without ceasing to be possibilities. Creation is not a passage from chaos to order, nor from absence to presence. It is a perpetual movement between the manifest and the unmanifest, between form and possibility, between Being and that which has not yet become. Spherical Spacetime also abolishes the opposition between the local and the universal. Every locality is not merely a small part of a larger whole. It is a unique way in which the Whole manifests itself. Every world is a world of the World. There is no single global perspective that invalidates all others. Multiplicity is not an imperfection of unity. It is the way in which unity poiein. In this sense, Spherical Spacetime constitutes the first meta-ontological geometry of the World. It does not merely describe forms that already exist; it explains the possibility of the appearance of forms. It is not the geometry of a world. It is the geometry of worlding.
The World is not located within Spherical Spacetime. Spherical Spacetime is the expression of the way in which the World poiein worlds. The Abyss is the unlimited field of possibility. Rhythm is the first movement of differentiation. Poiein is the active creation of forms. Spherical Spacetime is the structure within which this creation becomes possible. Worlds are the countless manifestations of this process. And Being is one of the forms that emerge within this perpetual poetic movement. The World does not dwell within time. The World poiein time. The World does not unfold within space. The World poiein space. The World does not obey an external law.
The World poiein space, poiein time, poiein worlds. Spherical Spacetime is the form of Poiein itself.
