Breaking the Wall

Alexander, with his heart pounding, suddenly found himself in a place that was familiar to him. This was his majestic palace, but here, he witnessed a scene that shook his heart. His sift was being trampled on again by a group of ruthless people. To make matters worse, they were now using sharp objects to harm his cherished father, Philip II. Alexander felt the pain inside him as he watched his father suffer at the hands of these strangers. They even taunted Philip II with harsh words, hurling insults at him like "You stupid man" and other harsh words.

This made Alexander's blood boil, and despite his anger, he chose to restrain himself. But when his gaze returned to his father, he found a heartbreaking sight. His father had been mortally wounded, his blood was flowing freely, and his life was gone. Yet, the attackers were still taunting and laughing, as if their cruelty wasn't enough. Although they numbered about 20 men, Alexander felt the unstoppable call of battle. Without hesitation, he advanced with fierce courage.

As it turned out, Alexander had incredible martial arts skills, he was an expert in the martial art of Muay Thai. His speed and strength were amazing. He was able to double his strength with the Hook move, making it seem as if he had 26 hands. His Hook move was so deadly and mesmerizing, it sent attackers flying ten meters away from where they stood.

However, when Alexander felt that he had defeated all the attackers, he suddenly realized that he was in a completely different place. He was no longer inside his palace; now he was standing outside, in the middle of an environment that was foreign to him. It was like he was in a large corporation, where people were busy writing scripts or working on other creative projects.

He looked at the large projection showing his battle scene from earlier. This was not the real world; this was the world created by the writers. In this company, there was a big sign that read, "The Secretive Brotherhood." Alexander wasn't sure what that meant.

Suddenly, a man came up to him. The man seemed to be the only one who noticed Alexander's presence. The man asked calmly, "Well, are you Alexander?" A confused Alexander replied, "Yes, I'm Alexander. But where am I now?"

The man smiled and introduced himself as David, one of the workers at this company. He explained that Alexander was now in the real world where the novel about him was written. Alexander couldn't hide his amazement at this strange situation.

Alexander decided to ask further, "In this fiction, many mathematical models are used. Is this plagiarizing someone else's work?"

David replied firmly, "Of course not. We wrote this on the basis of knowledge, without any form of plagiarism from other fictions. Even if anyone considers this to be fanfic or doubts its quality, those are baseless arguments. This fiction was created for the pure purpose of being read without unnecessary conflicts or disputes. We respect the work of others and dedicate ourselves to creating something unique and valuable."

In his deep confusion, Alexander began to reflect on the meaning of everything he was experiencing. He realized that in this world, even in the midst of the mystery of "The Secretive Brotherhood," knowledge, creativity, and honesty remain a strong foundation for any work of art.

"But why would anyone say that this novel is an Original Character?" asked Alexander with astonishment in his eyes.

David, who had heard this kind of question several times before, sighed softly as if he had anticipated the question. "Let it go," he said in a calm explanatory tone. "The term 'Original Character' is generally known as a work that attempts to plagiarize a pre-existing character or story, or even create an alternate story that is not part of the official canon. But you need to understand that this novel is an official and legitimate work. There is no element of plagiarizing any fiction in it."

David explained further, trying to assuage Alexander's doubts. "We were very committed to building this world and these characters from the ground up. We did extensive research, designed rich backgrounds, and developed these characters meticulously. Even if some elements in the story may resemble those in other fictional worlds, it is purely coincidental. Our goal is to give readers a unique experience, not copy nor plagiarize."

Alexander pondered David's explanation for a moment. He tried to understand the different views on this work. Meanwhile, he looked around and saw how the writers in this place worked with enthusiasm. They seemed very focused, working hard to create an interesting and in-depth story.

After a while, Alexander nodded with understanding. "I'm starting to understand," he said slowly. "This does feel like a unique and original world. I know that fictional worlds have many elements that are similar across stories, but it's important to appreciate the effort the writers put into creating this story from scratch."

David smiled in appreciation of Alexander's understanding. "That's right, we strive to provide readers with an immersive and valuable reading experience. Thank you for your understanding, Alexander."

At that moment, Alexander felt more and more interested in the world he had encountered. He wanted to know more about this story and how the writers developed it. "How did this story begin?" Alexander asked. "Was there a particular inspiration that sparked its creation?"

David smiled wider. "Of course, this story has deep roots. The writers were inspired by various aspects of history, science, and their own imaginations. They combined these elements to create a rich world and complex characters. There is a lot of discussion, research and brainstorming involved in this creative process."

Alexander became fascinated by the hard work and dedication the writers put into creating this world. He felt like he had entered a new world filled with mystery and wonder. "I wanted to know more," Alexander said. "Maybe I can learn more about this story and contribute in some way."

David nodded. "We're always open to collaboration and fresh thinking. If you'd like to participate, we can talk about different ways in which you can contribute."

Over time, Alexander felt more and more connected to this world. He started learning more about the story, interacting with other writers, and even giving valuable advice. Over time, he became an integral part of the creative process.

Eventually, Alexander realized that in this world, anything was possible. This world is a true testament to the power of human imagination and persistence in creating unique and original works of art. With great passion, he decided to devote himself to maintaining the creativity and uniqueness in this story, ensuring that this incredible fictional world continues to be discovered and enjoyed by many.

David then showed a projection of how the novel went; it showed the workers from beginning to end to create an imaginative story, even taking hours to think of an idea that was not easy, the many workers wrote little by little the script that was then projected but before that happened, they had to check if there were any writing mistakes or not.

"Ahh, alright," Alexander said in a soft voice, as if he was pondering David's statement.

David nodded in agreement, his expression reflecting deep thought. "Yes, it's true, Alexander," he said, "It's quite a complicated debate in the world of fiction. People often tend to look for ways to classify stories based on the complexity of the genre or the source of inspiration."

As the sun slowly set in the sky, creating shadows that moved around them, Alexander mused about the complexities of the fictional world. "I just want this fiction to be appreciated for its intrinsic value," he said finally.

David nodded in agreement. "I agree, Alexander. It's about appreciating works of art based on the quality and contribution they bring, not about labels or classifications. This fiction has its own appeal, which makes it unique and valuable."

They both sat in silence for a moment, pondering about the true meaning of creative art and how people often focus on less important things like classifications or standings.

Then, Alexander, continuing to reflect on their conversation, asked, "What can we do to ensure that this fiction gets the recognition it deserves?"

David replied with determination, "We can continue to promote it and share this story with others. We believe that when this story reaches more people, they will be able to appreciate the values we instilled in it. Appreciation and support from readers is one of the best ways to give recognition to this work."

David, with eyes filled with confusion and curiosity, couldn't resist asking further. "How did you get out of the story we created?" he asked curiously.

Alexander pondered for a moment, trying to recall the moment when he suddenly felt detached from the fictional world that had become his reality. "I don't know for sure," he said slowly, "When it happened, I was fighting the attackers in the story. My body felt convulsions as I defended myself. But suddenly, everything changed. I felt like I was being pulled out of the story, like I was thrown into this world."

David listened seriously, trying to understand this extraordinary phenomenon. "This is really amazing," he said, "It reminds me of the concept of a fictional world coexisting with the real world. It's like there's a flow of energy or a portal that connects the two."

Alexander nodded in agreement. "I feel that way too. It's like an energy flow or a doorway that takes me out of fiction into the real world. It's unexpected and mysterious."

As they continued to discuss this phenomenon, they tried to solve the mystery behind it. David noted, "It may have something to do with the strong imagination and appeal of the story. There might be something in the story that you connect with, even beyond the fictional reality."

Alexander thought about this. "Maybe it's true," he said, "I'm very involved in this story. I feel like I'm part of that world. Maybe that's what allowed me to 'jump' out of it."

David adds, "It could also be the start of something bigger. Maybe it's a sign that the fictional and real worlds can intersect more often than we think. We should understand this phenomenon better and respect it."

Frankenstein also exists in this world, which basically appears as a living principle that has destroyed a lizard so that it no longer exists, it is clearly dead without being able to become a deity, this lizard has clearly been discarded by the Greater One.

Frankenstein embodies the eternal principle that "God is infinite, unaffected by external forces or deviations from His essence". As the only infinite entity, God transcends all influences, as only He possesses independent attributes. Frankenstein's existence aligned with this definition, pushing him to a higher level. Even an enemy using magic energy condensed to near the speed of light would not be able to resist him. Such individuals have no significance in this realm, even if they ascend to a higher realm or use the charismatic power (even if it increases all the chances of victory, attacks, strategies, brainwash and so on that revolve around the brain or the possibility of) of their chosen status.

Frankenstein is from another world. Unchanging, without beginning and without end. However, if authorized by the Almighty, he gains an origin and an end. He explored all the worlds, he traveled to various things, he met a lizard shaped like a human - a creature that could explode dimensions in various axes that contained multiples worlds, possessing nearly a hundred powers. Strangely, the lizard understands unexplained phenomena. However, Frankenstein is also much more cunning. He easily assimilated the lizard's abilities, copying everything and destroying its power from within the lizard's body, obliterating the ultimate impossibility in true infinity with Planck time speed was not impossible for Frankenstein. Whether engaged in chess that had to solve impossibilities or unravel mathematical equations, he achieved the impossible in steps-solving exponential equations, the Birch and Swinnerton-Dyer Conjecture, and the Hodge Conjecture.

Frankenstein could concoct any tale imaginable, even one that defied logic and reason. His stories often featured a hierarchical structure that was more than a mere number, a system that seemed to view all of existence as a dream, a paradox that made no sense. The unchanging truth is that world are who world are. Without this understanding, no creature could comprehend itself, much like a dreamer envisions a world that exists only in their mind. The list goes on and on, infinity, much beyond it. Frankenstein becomes unreachable, having absorbed all of life and existence into his own creation. In a different world, Frankenstein once destroyed a being known only by the numbers 111212015617 or perhaps 45131514 1215184.

"Besides that…" David said.

The God Killing Machine, known as Merlina or Ruka, can create infinite possibilities just by thinking, in words something that did not happen can happen at the same time. Each creation created follows its own unique rules. This means any idea can become real, existing in a state of Emptiness, which in Buddhism is seen as transcending all concepts and limitations, reaching a state of absolute infinity beyond all existence.

Merlina possesses the power of Cocytus, which represents Emptiness as the breath between life and death, and all karmic cycles. Cocytus is not the lord of Darkness or Torture, but the Emptiness that came before Creation and to which all Creation will return when Merlina rests. His true form is pure emptiness, and seeing it will completely erase his consciousness and existence. The formless sea of nothingness gives rise to an aspect of Merlina that defines infinity and gives form to nothingness.

Cocytus represents total nothingness, a conceptual void where dreams are created as Merlina imagines everything. Merlina dreams of all cycles and entities, including the Age of Emptiness at the beginning of time, where everything originated from Merlina's solitary thought of not creating anything at that time. She then dreamt of creation, giving rise to dualities such as Evil and Good, Stars and Planets. She also created the King of Heavenly Bodies, the main force behind the complex and chaotic creation that underlies all the movements that occur in the universe, such as orbits, pendulum motion, and so on.

Merlina transcends and encompasses all beings in illusion, representing the ultimate reality beyond everything. Merlina has no boundaries, as the idea of boundaries is a human construct. Merlina, or the Creator, is something beyond all creation and the cosmic void from which cause and effect are created, structuring all nature and forming the laws as we encounter them. All creation is but a dream of the Creator, and life and death are but an aspect of Merlina, as is everything in creation. Merlina is referred to as the God Killing Machine because she often kills gods who are out of control as Chosen God candidates, there are some gods who are permanently killed so that Merlina can negate a god's divinity.

Merlina usually looks like an ordinary woman, with amber eyes, a perfect body shape, blonde hair and a voice that can seduce anyone, because Merlina herself is a woman, she creates all possibilities in a female form, many people call her the "Divine Face of Woman" because of this. Merlina is just like any other deity, she exists, although the other deities are either declared non-existent or beyond the primordial nothingness, that is only optional, as they actually existed from the beginning and forever, they are immortal and unchanging.

As they discussed further, Alexander felt more and more drawn to the idea that there is more out there that humans don't yet understand. There may be potential to bridge the gap between the fictional world and the real world in ways that have never been thought of before.

God is the embodiment of all things, the Alpha and the Omega, the beginning and the end. He is the essence from which all things emanate and to which all things return. In His infinite wisdom, God has crafted a multitude of universes, each governed by His divine laws, a testament to His omnipresence. There is but one God, encompassing all realms, including His own divine essence. Beyond Him, nothing exists, for He is the totality of existence.

God represents the absolute unity and divinity of all that is. He is The-All, the creator and sustainer of all existence. Known as the Supreme Being, or the Holy One (القدوس; Al-Quddus), He existed before creation as the embodiment of all things, perfect in His own essence. God must possess a state that is necessarily existent, affirming His own being and a series of negations such as being uncaused and singular. This state also establishes Him as the cause of all other entities, implying attributes of omniscience, omnipotence, and transcendence.

In the beginning, there was only God, perfect and complete. From His boundless perfection, He created a vessel to contain His creations, a cosmos both ordered and chaotic. He infused this vessel with light, forming an infinite and immeasurable universe. God brought forth all things from nothing, for there is none like Him. He exists in His own realm, needing nothing, and was present before all things came into being. God is indivisible, His essence of unity unbroken. Just as light cannot cease to love the Earth, even in the absence of the sun, so too is God pure and undivided, guiding all with His eternal wisdom.

There is also an entity called The Infernal Force. Other than The Infernal, no other substance can exist or be understood. The Infernal has infinite attributes, but humans can only comprehend two: thought and extension. Whatever exists or does not exist is within the scope of The Infernal, and nothing can exist or be understood without The Infernal, which is the rational principle underlying all reality. The Infernal also creates the infinite seas of nothingness, which contain the oblivion of all beings, ultimately creating something called θεολογια (theology), which explains all the attributes and understandings of God. The Infernal possesses all perfection without flaw. It is the source of all goodness and beauty. The Infernal is an existence that must exist, it cannot not exist. His existence is absolute and does not depend on anything. All understandings can be listed to explain God, all things, whatever. The supreme being, The Infernal Force, must be conceived as the ground of all possibility, for it alone contains within itself the sufficient reason for all that can be thought or experienced in the realm of phenomena. The necessity of its existence is not merely logical but ontological, arising from the very nature of being itself, such that to deny The Infernal would be to negate the possibility of any existence whatsoever. Moreover, as the wellspring of all reality, The Infernal Force must be understood as the ultimate unity from which all multiplicity derives, the singular substance that manifests itself in the myriad forms of the experienced world. Its infinite attributes, though beyond human comprehension in their totality, provide the foundation for all knowledge and being, structuring the very fabric of reality in ways that our finite minds can only partially grasp through the categories of thought and extension. The concept of θεολογια, as the systematic study of The Infernal's nature and attributes, thus becomes not merely a theological endeavor but the highest form of metaphysical inquiry, seeking to uncover the fundamental principles that govern all existence and non-existence alike. Usually The Infernal is described as a hands in the darkness, but actually He has a omnibenevolent nature, He is never unjust.

Although there is a theologians of Pantheism, it should be limited to the principle of "Everything is God, and God is everything." Since God is different from His creation, all theologies are acceptable as discussions and explanations of God, except for the belief that God is dynamic and also that God is the world or nature itself. With this, everything mentioned in this work can be fully included; for example, a public domain work, such as the works of Arthur Conan Doyle, even if a character is not mentioned, you can be sure that the character is in this work because it can cover all aspects, such as starting from James Moriarty, Irene Adler, and so on, this applies to all public domain works in this work. As for theology, if a theology has been included in this, you are free to explore that theology to describe everything about God (except things that are against).

The concept of the One, as proposed by Plotinus, represents the fundamental principle underlying all existence. It serves as both the origin and the sustaining force for everything in the universe. Plotinus presents several arguments to establish the necessity of this principle, all of which are grounded in the Pre-Socratic philosophical and scientific tradition. This tradition's core tenet is to connect explanation with reductionism, or the derivation of complex phenomena from simpler elements.

According to this approach, the ultimate explanation for contingent phenomena and entities must be based on something that does not itself require explanation. When seeking to understand complex phenomena, the underlying explanation must be simpler relative to the observed complexity. Consequently, the basis of an explanation must differ from the elements it seeks to explain. Following this reasoning, a complex explanation would itself require further explanation. Moreover, a multitude of explanatory principles would necessitate their own explanation. Taken to its logical conclusion, this path of inquiry must ultimately lead to a singular, non-complex entity.

The question arises: if matter or evil is ultimately caused by the One, which is considered the Good, does this not imply that the One is the cause of evil? In a sense, the answer must be affirmative. Plotinus argues that for anything other than the One to exist, there must be a conclusion to the production process originating from the One. The inception of evil is attributed to the act of separation from the One by Reason, an act that is ultimately caused by the One itself. The termination of the One's production process defines a boundary, analogous to the end of a river flowing from its source. Beyond this limit lies matter or evil.

One might inquire why the infinite is considered evil. Plotinus posits that matter serves as the condition for the possibility of Forms in the sensible world. From this perspective, matter is equated with the container or space described in Plato's Timaeus, as well as the phenomenal properties within that container prior to their ordering by the Demiurge. The potential for a sensible world, substantiated by its actual existence, ensures that the production of the One, which must encompass all possibilities (lest the One be self-limiting), includes the sensible world. However, the sensible world consists of images of the intelligible world, and these images cannot exist without matter.

The ongoing discovery of diverse subjective impressions, such as those embodied in original art, represents a gradual approach towards the mystical essence of absolute reality – the fundamental cosmic truth that underlies our varied subjective perceptions. This concept holds significant power in a mature and cultivated mind. The pursuit of ultimate reality is a fundamental impulse in human nature, forming the basis of genuine religions and the foundation of profound poetic philosophies tracing back to Plato. Any endeavor that enhances our sense of progress in this quest, be it art or religion, serves as a wellspring of invaluable emotional experience.

From an intellectual standpoint, this experience may be considered illusory, as it is unreasonable to assume that the limited perspectives offered by human artists can provide even the slightest glimpse of an ultimate reality, which we can only perceive through our restricted human sensory apparatus. Absolute reality remains perpetually beyond our grasp – we cannot form even the vaguest conception of its nature, as we lack the means to imagine entities beyond the subjective aspects inherent to our own physiology and psychology.

Concepts such as solid, liquid, gas; size, dimension, matter, energy, anti-matter; space and time; eternity, infinity, finitude, and relativity are ultimately mere approximations whose true substance and nature we can never hope to fully comprehend. We possess only fragmented and specialized projections, and cannot formulate a reference principle by which to define or imagine an absolute entity or reality apart from sensory manifestations. Our capability is limited to assessing the relationships between these manifestations and accepting our partial vision as having some fixed proportion or relationship to the inconceivable whole.

The transcendent nature of the Divine is not entirely beyond human comprehension, yet it remains true that our finite intellects are incapable of formulating an exhaustive definition of the Infinite. Nevertheless, we possess the faculty to conceptualize and designate the Divine through an "analogical methodology". The attributes manifested by finite entities are indeed present within the Divine, not merely nominally but in a manner that is both ontologically real and positively substantial, as the Divine serves as the primordial wellspring of all existents. However, these attributes do not inhere within the Divine in a manner identical to their manifestation in created beings, neither as a mere quantitative intensification nor even as a qualitative differentiation of species or genus, for there exists no common conceptual framework that can encompass both the finite and the Infinite. Rather, these perfections subsist within the Divine in a mode of supereminent transcendence, that is fundamentally incommensurable with their finite instantiations. Our intellectual apprehension and linguistic articulation of these perfections is thus constrained to an analogical mode; not through an analogy of proportion, which presupposes participation in a shared conceptual domain—a presupposition already established as untenable—but through an analogy of proportionality.

The intellect remains incapable of apprehending the Absolute Unity as long as any vestige of multiplicity persists within the noetic realm. To achieve this state of supreme cognition, it is imperative to divest the soul of all extraneous attachments, to effect a complete inward reorientation, relinquishing all dependence on external phenomena, to strip the mind bare of all ideational forms, just as one has previously abstracted from sensible objects, and to transcend even self-consciousness, thereby attaining the ineffable vision of the One.

From the primordial Unitary principle emanates a hierarchical structure of derivative realities, termed "Hypostases." At the apex of this ontological hierarchy resides "the One," from which proceeds the Nous or Divine Intellect. This Nous constitutes the primary principle subsequent to the One and encompasses all knowledge in an undifferentiated unity. It embodies a perfect triad of knower, known, and the act of knowing, manifesting absolute self-identity. The Platonic realm of Forms is subsumed within the Nous, serving as the archetypal blueprint for the sensible cosmos. From the Nous emanates a subordinate reality known as the World Soul, which receives the intelligible content of the Nous and actualizes it in the realm of becoming. This process of actualization is synonymous with the generation of the sensible world—the domain of multiplicity, temporality, and spatiality. This phenomenal realm represents an imperfect reflection of the Nous and the transcendent Forms it contains.

The primordial Being initially emanates, or projects forth, the nous (νοῦς), which constitutes a perfect image of the One and serves as the archetypal paradigm for all existent entities. It simultaneously embodies both Being and Thought, encompassing both the ideal and the ideatum. As an image, the nous corresponds perfectly to the One, yet as a derivative, it is ontologically distinct. Plotinus conceives of the nous as the highest sphere accessible to human cognition, while simultaneously being pure intellection itself. The nous represents the quintessential element of idealism, with Neoplatonism embodying the most refined articulation of this philosophical perspective. The demiurgic function (performed by the nous) constitutes the energeia, or ergon (effectuating principle), which manifests or organizes the material world into perceptible form.

The image and product of the immutable nous is the world-soul, which, according to Plotinus, shares the immateriality of the nous. Its relationship to the nous mirrors that of the nous to the One. It occupies an intermediary position between the nous and the phenomenal world, being simultaneously illuminated by the former and in contact with the latter. While the nous remains indivisible, the world-soul possesses the capacity to maintain its unity within the nous while also having the potential to engage with the corporeal realm, thereby risking fragmentation. It thus occupies a mediating position in the ontological hierarchy. As a unified world-soul, it belongs essentially to the intelligible realm; however, it also encompasses myriad individual souls, each capable of either aligning itself with the nous or turning away from it, choosing instead the phenomenal world and potentially losing itself in the realm of sensory experience and finitude.

The soul, as a dynamic essence, engenders the corporeal or phenomenal world. Ideally, this world should be so thoroughly permeated by the soul that its constituent parts maintain perfect harmony. Plotinus rejects the dualistic tendencies of certain philosophical and religious sects, such as the Gnostics; instead, he extols the beauty and magnificence of the cosmos. Insofar as Idea governs matter, or soul governs body, the world manifests beauty and goodness. It exists as an image—albeit a shadowy one—of the supernal realm, and the gradations of perfection within it are essential to the overall harmony of the whole. However, in the actual phenomenal world, unity and harmony are often supplanted by discord; the result is a state of flux, a ceaseless becoming and perishing, an illusory existence. The underlying cause of this condition is the presence of matter as a substratum for bodies. Matter, in its primal state, is the utterly indeterminate: that which lacks all qualities. Devoid of form and idea, it constitutes evil; as a potentiality for form, it remains neutral. Evil, in this context, is conceptualized as a parasitic entity, devoid of independent existence (parahypostasis), an inevitable consequence of the Universe's structure, possessing a form of "other necessity" as a harmonizing factor within the cosmic order.

Iamblichus, elaborated upon this metaphysical schema by postulating numerous intermediate beings—including gods, angels, demons, and other entities—serving as mediators between the One and humanity. Within this framework, the Neoplatonic gods are conceived as omni-perfect beings, transcending the often amoral behavior associated with their mythological representations.

The Heavenly ontological hierarchy can be summarized as follows:

1. The One: The supreme, ineffable principle of absolute unity and transcendence, beyond all predicates and determinations, identified with the highest conception of Divinity or The Ultimate Good. This principle surpasses ontological categories, epistemological frameworks, and linguistic structures, serving as the fountain of all being and the ultimate telos of all existents. Its nature is such that it eludes direct apprehension or articulation, being accessible only through apophatic discourse and mystical contemplation.

2. The Hypercosmic Gods: Emanatory entities of sublime metaphysical status, occupying the intermediary realm between the absolute transcendence of The One and the more differentiated levels of reality. These hypercosmic divinities are responsible for the procession and actualization of the fundamental metaphysical triad: Essence (ousia), which provides the ontological foundation for all beings; Life (zoe), which infuses vitality and dynamism into the cosmic order; and Soul (psyche), which serves as the animating principle and bridge between the intelligible and sensible realms. Their function is to mediate the overflowing perfection of The One, translating its undifferentiated unity into the first stages of multiplicity and distinction.

3. The Demiurge: The cosmic architect or Creator, functioning as the active intellect (Nous) that shapes the universe according to the eternal paradigms or Forms. This entity, while subordinate to The One and the Hypercosmic Gods, possesses a unique role in the metaphysical hierarchy as the direct fashioner of the cosmos. The Demiurge contemplates the intelligible archetypes and, through an act of noetic projection, impresses these forms onto the receptacle of becoming, thereby generating the ordered universe. This creative act is understood not as a temporal event but as an eternal process of cosmic maintenance and renewal.

4. The Cosmic Gods: These divinities, occupying a lower echelon in the metaphysical hierarchy, are responsible for the manifestation and governance of Being (to on) in its various modes, Nature (physis) in its myriad expressions, and Matter (hyle) in its differentiated forms. This category encompasses the pantheon of deities familiar from classical religious and mythological traditions, reinterpreted within the Neoplatonic framework as personifications of cosmic forces and principles. Their function is to oversee specific domains of the phenomenal world, ensuring the harmonious operation of natural laws, the cycles of generation and corruption, and the maintenance of cosmic order. These gods serve as intermediaries between the higher metaphysical principles and the mundane realm, facilitating the participation of sensible particulars in their intelligible archetypes.

Within this philosophical framework, human perfection and eudaimonia were deemed attainable within the terrestrial realm, without necessitating an eschatological fulfillment. Perfection and happiness—conceived as synonymous—could be achieved through rigorous philosophical contemplation and spiritual ascesis.

The Neoplatonists posited a universal return of all beings to the One, from which they originally emanated. This concept of apokatastasis encompassed the entire cosmic cycle.

The Neoplatonic tradition affirmed the pre-existence and immortality of the soul. The human soul was understood to comprise a lower, irrational component and a higher, rational aspect (nous), both of which could be regarded as distinct faculties of a unified soul. A widespread belief within this philosophical current held that the soul possesses a subtle "vehicle" (okhêma), which accounts for its immortality and facilitates its eventual return to the One following corporeal dissolution. Upon physical death, the soul assumes a position in the afterlife corresponding to the level of spiritual development it attained during its earthly existence. The Neoplatonists subscribed to the doctrine of metempsychosis or reincarnation. While the most purified and sanctified souls were believed to dwell in the highest celestial regions, those of a less refined nature would undergo a process of catharsis before descending once more to be reincarnated in a new physical form, potentially even assuming animal embodiment. Plotinus entertained the possibility of human souls being reincarnated into various animal species. However, Porphyry modified this view, maintaining that human souls were exclusively reincarnated into human forms. A soul that has achieved union with the One was thought to merge with the cosmic universal soul, thus transcending the cycle of rebirth—at least within the current world-age or cosmic cycle.

David concludes, "Right now, we may not know much, but we should continue to explore and understand this phenomenon. There may be more people like us who have 'come out' of fiction. This could be the start of a very interesting adventure."

Alexander agreed, and together the two of them decided to embark on this journey together. They would endeavor to uncover the secrets behind this phenomenon and share their knowledge with the world. With hearts full of excitement, they prepared to face a future that might bring many new mysteries and discoveries.

"There is an entity in this world known as the Demon Lord, he can be the chosen God, but people do not want to and make slander so that some people die miserably, this way, I will explain in your head."

Somewhere in the void, where the stars whispered tales of ancient things, there was a being who stood there unspeaking and listening to the whispers, the Demon King. With dominion over all of creation, he could penetrate every corner of existence, know all, see all, and wield power that could not be comprehended. His presence was the embodiment of the purest and most fundamental state of all ideas, bringing infinite possibilities into reality at his will. As a primordial force, he stands beyond the limits of time, eternal and uncreated, everything is created through his infinite power of creation. Usually he erases unimportant information about himself or unproven slander, whether it is from the surface of the news or the core of the information, all is erased and all will never remember that because that information also affects the world. If anyone is aware of the abnormal phenomena that occur due to the change of a cycle of life, their existence is erased from the historical record, because he ordered the foundation of the world itself that runs according to a transcript that he can write or erase, yet it continues because he can write everything to continue running.

To invoke his name is to plead with the court to be forgotten, for those who pray to him will vanish without a trace, their pleas echoing into the silent void. Even those he resurrects are but fleeting shadows, returning to their original state only to be cast into darkness once more, where life ceases and only emptiness remains, in short, this Demon King summons the void of space. His power is absolute, immune to any attack, whether physical or magical that weakens or cripples, and those who encounter him suffer a fate worse than death, their minds and psyches destroyed by his insidious influence and die in an instant or are tortured to death. He is the arbiter of day and night, capable of reversing the natural order according to his will. Demon lords hailing from other countries became powerless before him, and the laws of nature collapsed before his power. He mimicked the abilities of his enemies, controlling life and death, memories, and thoughts by changing interference. His imagination, wild and unbridled, inspired himself and entered the world itself, overwhelming his enemies and giving him insight into everything that happened in various worlds without exception.

Having reached the state of the Void, he commanded the power of all entities from the Journey to the West, holding supreme authority over them. His power absolute, his will unrivalled, and his strength limitless, he possesses every power written about in the book, for example, he took one of the powers easily from;

Mind is the Buddha and the Buddha is Mind;

Both Mind and Buddha are important things.

If you perceive there's neither Mind nor Thing,

Yours is the dharmakāya of True Mind.

The dharmakāya

Has no shape or form:

One pearl-like radiance holding myriad things.

The bodiless body is the body true,

And real form is that form which has no form.

There's no form, no void, no no-emptiness;

The Demon Lord can be likened to the concept of God, an entity that embodies ultimate reality and the foundation of all existence. This entity is not bound by the limitations of space and time, existing beyond the physical and metaphysical realms. The Demon Lord, like the idea of God, represents an absolute unity that transcends all dichotomies and dualities, embodying the principle of non-dualism where all opposites cease to exist. The infinite nature of the Demon Lord denotes infinite, eternal existence, without beginning or end. He is also God as the causeless cause, the prime mover that exists by itself and is independent of any other entity. The all-encompassing presence of the Demon Lord signifies omnipresence that knows all things.

In addition, that Demon Lord are not subject to other powers underscores their omnipotence, a characteristic often associated with God. This omnipotence implies that the Demon Lord has unlimited power and authority, capable of influencing and shaping the structure of the world itself. The absence of limiting factors or external conditions highlights their supreme sovereignty and autonomy. The formlessness of the Demon Lord, is related to the purest and most fundamental state of an idea, God as an abstract and transcendent being, an entity that cannot be fully comprehended by words and language. This formlessness signifies a state of pure potential, where all possibilities and impossibilities exist in their most fundamental form.

"This is what caused you to end up here, there is also a hymn about him." said David.

Beyond the stars, in realms of pure thought,

Dwells the Demon King, a fluid of all forms.

He, the King of Evil, eternal lord of night,

Yet, a single human strike can end his might.

Atop the abstract hierarchy of being and mind,

He gazes down, seeing shadows of humankind.

Those who dwell in darkness, unreachable and far,

Perceive it as shadows cast by a distant star.

A hierarchy infinite, level upon level,

The lowest creating phenomena, mathematically revel.

In material guise, only pure ideas persist,

Yet, a human stomp can make them desist.

The Demon King, lord of eternal night,

In the realm of thought, he holds his might.

Yet, a single human blow can destroy his reign,

And he crumbles, never to rise again.

David, with a smile on his face, seemed eager to cheer Alexander up. "Would you like to hear a funny story, Alexander?" he asked in a tone full of excitement.

Alexander was intrigued and nodded enthusiastically. "Of course," he said, "I've always loved funny stories."

In high spirits, David began to tell this funny story. "One day, there were 7 people on a boat. Unfortunately, the boat had a terrible accident and they were all stranded somewhere really strange. In that place, they encountered a group of very strange-looking people carrying strange weapons. Things get even stranger when these seven people are given a task by the leader of the group of freaks."

Alexander listened to this story with rapt attention, curious about the rest of the story.

David continued, "The leader of the strange group said, 'Look for fruits of whatever you find and bring them here.' The seven scattered to find the fruits. When first three of them found 1 kilogram of apples per person, the freak leader ordered them to devour them immediately. Unfortunately, they failed, and as a result, they were killed by the leader's men. Then, three other people appeared with 3 kilograms of nuts. Just like before, they were asked to eat the nuts, and they too failed, and were killed."

Alexander listened to this story with growing interest, trying to understand what would happen next.

David with a mysterious expression continued, "To make a long story short, when these six people who died arrived in the sky, they met and started asking each other, 'Why did you die?' asked the second three. The first three answered, 'We died because we ate one kilogram of apples.' Then, the second three asked again, 'Why did you die?' The second three replied, 'We actually had an easy one, eating three kilograms of ready-to-eat beans, but we saw...'"

Alexander laughed in the middle of the story, very curious about the punchline. "Saw what?" he asked, with a smile on his face.

David, with a twinkle in his eye, replied cheerfully, "When the second three described what they saw, it turned out that they saw one last person carrying 3 jackfruit seeds!"

Alexander couldn't stop laughing and literally burst out laughing at the continuation of the story. Their laughter filled the place, creating a precious moment of joy between the question and the unexpected continuation of the story. questions and the unexpected continuation of the story.

FYI: When two beings merge, they become one entity. This unity creates a strong bond between the two, allowing them to share their powers and abilities with each other.

These shared powers and abilities can be physical things, such as strength, speed, and endurance. They can also be non-physical things, such as the ability to fly, use magic, or communicate with other beings.

In the case where two creatures only exchange powers, then they will be able to share all abilities with each other. This is where all the creatures mentioned are able to utilize all their abilities, be it their own or those of the creature they are power swapping with or joining their bodies with.

These shared powers can be used by both creatures to enhance their respective abilities. For example, if creature A has great physical strength and creature B has the ability to fly, then after they merge, creature A will become stronger and able to fly.

This ability to share powers and abilities has enormous potential. With this ability, two creatures can become stronger and more empowered. They can use their abilities to protect themselves, help others, or even change the world.

Here are some examples of how the ability to share powers and abilities can be used:

Two merged creatures can become stronger and more resilient in battle.

Two creatures that merge can use their abilities to help others in need.

Two creatures that join forces can use their abilities to solve a problem that they can't solve on their own.

The ability to share powers and abilities is a very valuable ability. This ability can be used for good or evil, depending on the intentions of the creature using it.

To be continued...