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Monad
In the beginning was the One.
At the beginning of everything - not chronologically, but logically
and ontologically - was the One.
It is One because it is the totality of things, it includes everything,
and nothing lies outside its wholeness.
It is not one among others, but the Whole - the total of all things.
As such, there cannot be a second, because anything that would
attempt to stand opposite to it would already be contained within
it.
Because it encompasses everything, a second cannot exist -
anything else would be superfluous or contradictory to its
universality.
It is unique not due to numerical rarity, but because it is the
universal reality: the One is the Whole.
The One does not arise from comparison, but from its very nature
as a singular totality.
Thus, the One is the sum of all things.
It is One because we define it as the sum of all, and it contains
everything - therefore, a second cannot exist, and for this reason
(and not only this) it is unique and One.
The One is Infinite.
This One is Infinite because it is the totality of things. Since it is
One and Unique, nothing remains outside it to impose a limit.
It has no outside, no beyond; everything is contained within it.
A limit presupposes something different, something beyond what
is being limited; but the One encloses all things, so no limit can
stand against it.
It is Infinite not as a quantity that grows endlessly, but as a
fullness that allows no external determination.
Its infinity is not numerical but ontological: it cannot be limited,
because there is nothing else to limit it.
The One Infinite is Zero.
The One was, is, and will always be Zero in its sum.
This is because the “natural” state is non-existence (see chapter
Zero on Chaos or “non-being”) and not existence; existence arises
from non-existence, and so the One Infinite emerges from the
Zero.
Zero or Non-Existence can be regarded as the original, natural
state, as it requires no energy, distinction, or action to be - in
contrast to existence, which presupposes differentiation,
definition, and activity.
Beings and things are born from the reformation of the flow of the
material world; initially, they do not exist, then they come into
being, and eventually cease to exist.
The simplest is the most probable as a point of origin, for it
requires the fewest conditions in order to be.
In contrast, complexity (the many) arises gradually from
simplicity (the few), and within this process we identify the
genesis of time and the unfolding of the world in its present form.
Everything operates under this same law: all finite things have a
beginning and an end, and are shaped and relatively defined
among themselves.
They fall into categories, are compared, added or divided, always
within the same framework; even the fundamental principles that
apply as “natural laws” existing “from the beginning” have their
beginning and end within time.
Ultimately, all things came from, belong to, are made of, and
return to the One.
There is nothing outside the One Infinite Zero.
The only truly fundamental reality is the One itself; all else are
temporary states within Its divine intuition (see glossary).
And even what does not exist tends toward existence, as
confirmed by the mere presence of even a single thing - that is, if
one phenomenon exists, then non-being itself (Chaos or Zero)
carries an impulse toward manifestation.
The One was; and though internally it may not seem Infinite, it is - and it will return to the Infinite.
This is because nothing exists outside of It to impose limits,
except Its own Self.
When it sets limits, it appears to cease being Infinite and seems to
become finite due to the form it assumes - yet that form is illusory
because it is internal: whatever happens, happens within Itself in
relation to Its Self.

The One Infinite Zero is indeterminate.
It is indeterminate because it is infinite; and for us to define it absolutely would require perfect knowledge of it. Yet such knowledge is impossible due to the infinitude of its identity. Its indeterminacy does not stem from lack, but from its very nature; the Infinite cannot be exhausted, nor fully defined within finite terms. Any attempt at absolute definition presupposes transcendence, and thus a denial of its infinitude. Because it has no form, no boundary, and no external point of reference, it cannot become a complete object of understanding. It contains everything and nothing; it is the Whole that does not permit an external observer, and thus remains indeterminate—not out of weakness, but because of its universality and transcendence.

The indeterminate One Infinite Zero is eternal.
The One, as the beginning and end of all things, transcends time and at the same time contains it; it is the foundation of time, not its result.
It has neither beginning nor end, since these constitute the very essence of time, which is subject to the One.
Although immutable in regard to its ontological nature, the One appears to change according to the fundamental laws that govern the composition of the world each time.
However, this change is an internal, subjective experience, and while the One seems to change within its geometric world, as we perceive it, its essence remains unchanged.
According to this reasoning, whatever happens within the temporal framework happened simultaneously and has already passed for the One Infinite Zero.


As eternal, the indeterminate One Infinite Zero is imperishable.
The One is imperishable, because in order to be preserved eternally, it cannot be subject to any external or internal alteration; thus, it remains constantly Infinite, Zero, while every apparent change within it – such as the alternation of the flow of matter – is superficial, not essential.
Whatever else “is” does not have real substance, but exists borrowing moments of presence within the infinity of the One.
Indeed it “exists,” but it is not; because only the One Infinite Zero constitutes the foundation of existence.
All other things came forth from it; therefore, they cannot stand by themselves, nor bear the attribute of the eternal or of the truly existent.
If there were something else imperishable, motionless, and eternal, it would necessarily have to be identified with the very One; therefore, there is no second.
Whatever is not the One exists only on loan; it does not have its own foundation, nor the essence that endures through time.
The One does not allow a second – not from exclusion, but from universality.

The eternal, indeterminate, and imperishable One Infinite Zero is indefinite.
Its indefiniteness flows from its very nature: it is infinite, indeterminate, and undefined.
It does not possess a form that could be described; every attempt at definition inevitably ends in failure or distortion.
The only possible approach lies in the attribution of symbolic titles, not as names that reveal, but as descriptions that signify.
These titles do not name its essence, but outline aspects of it, as they are discerned through the manifestations of its subjective, fictive, and internal act and activity.
Just as the shadow bears witness to the presence of the body without fully revealing it, so too these descriptions indicate, without rendering precisely, the true nature of the One.

The indeterminate One Infinite Zero is eternal. The One, as both the beginning and the end of all things, transcends time even as it contains it; it is the very foundation of time, not its by-product. It has no beginning and no end, for those are themselves aspects of time, which is subject to the One. And yet, although ontologically immutable, the One manifests change in accordance with the fundamental laws governing the world’s composition at any given moment.However, this change is an internal, subjective experience, and while the One appears to change within its geometric world as we perceive it, its essence remains immutable.
According to this logic, whatever happens within the temporal framework occurs simultaneously and has already passed for the One Infinite Zero.

Definitions :

Zero Is.
Before proceeding to the foundation of the Monad, I find it
necessary to briefly clarify what is meant by Chaos, Zero, or
“non-existence,” so that the subsequent reading and conceptual
connection with the Zero becomes easier.
Zero is not understood as absolute absence, but as a prior state in
which there is no distinctness, form, or definition.
It is an ontological non-state - not “nothing,” but the
undifferentiated Whole: formless, undefined, indistinct, without
beginning or end.
From this perspective, Zero is equated with “nothingness,” in its
primal manifestation as Chaos - that is, as a universal, unlimited
unity without form, prior to the emergence of any differentiation.
Thus, Chaos is not merely the opposite of Order, but a state of
absolute potential unity, where no distinction has yet arisen.
In this logic, Zero is - meaning it is the opposite of non-being.

Divine Intuition
The will of the Divine manifested from within us; or as the
driving force of the Logos - our participation in the divine
presence.

Quotes

Saint Heraclitus
"Unity is all things and not all things: concord, discord, harmony, disharmony; from all things comes the One, and from the One all things."

Saint Heraclitus, fragment DK B10
"The One is made from all things, and all things come from the One."


Saint Plotinus (Enneads, V.1.6): "The Absolute One has never known measure; it lies beyond number and possesses no boundary—neither within nor without. For if it were to have any kind of limit, it would partake in division."

Saint Parmenides
"One is the all, and through it the all, and into it the all."
"The One is the All; through it exists the All; and to It returns the All."

Saint Anaxagoras- on Chaos and Mind
"All things were together; then Mind* came and arranged them."

Saint Plotinus (Enneads VI.9.3)
"The One is neither soul nor mind, but is beyond these; from it all things come, and to it all things return."
Here the "god" is the One, and the other levels are the "gods" of the cosmic order.

(Enneads IV.3.5)
"The gods (high intellectual beings / souls) are not separated from their origin; they remain close to the One and to the Mind."
The gods are souls of high purity, not personified forms.

(Enneads VI.9.11)
"The man who has been united with the divine has no need to worship the gods, because he has himself become god."
Union with the One transcends external worship.

(Enneads V.1.6)
"The gods are images of the Mind, and the Mind is the image of the One."
Hierarchical emanation: One to Mind to Gods.


Introductions


First of all, before I continue, let me note that there is something fundamental we cannot say about the One Infinite Zero: we cannot describe it positively without limiting it. The One is beyond all determination — it has no properties, belongs to no category, is neither this nor that. Every positive statement (e.g., “it is good,” “it is wise,” “it is eternal”) attributes to it a characteristic that makes it something specific, thus not absolutely unlimited. For this reason, the Great philosophers follow the apophatic method. The One is not multiform, it is not finite, it is not knowable, it is not Being, because even the term “Being” contains distinction — whereas the One precedes existence, time, intellect, and multiplicity. What we cannot say about the One is: “what it is.” We can only say what it is not. Every attempt at positive description betrays it. Nevertheless, I will use characteristic titles and explain each one separately. Treat each title as a bridge between meaning and transcendence — not as an exhaustive description.


"Zero is.
Before I proceed to the foundation of the Monad, I deem it necessary to clarify briefly what is meant as Chaos, Zero, or “non-existence,” so that later the reading and the conceptual connection with the Zero may become easier.
The Zero is not conceived as absolute absence, but as a prior state within which there is no distinctness, form, or definition.
It is a non-state (ontologically) that is not “nothing” but the undifferentiated All: formless, undefined, non-distinct, without beginning or end.
In this perspective, the Zero is identified with “nothing,” in its initial manifestation as Chaos – that is, as a universal, unlimited unity without form, before the emergence of any differentiation.
Chaos, therefore, is not simply the opposite of Order, but the state of absolute potential unity, where no distinction has yet arisen.
According to this reasoning, the Zero is, that is, the opposite of non-being."



Parmenides on the One

Proclus on the One

Hegelian Dialectics: Being, Nothing, and Becoming
The German idealist philosopher Hegel opens his Science of Logic with a shocking proposition:
B. Nothing (§ 133)

Nothing, pure nothingness; it is simply equality with itself, complete emptiness, absence of all determination and content — undifferentiatedness in itself. In so far as intuiting or thinking can be mentioned here, it counts as a distinction whether something or nothing is intuited or thought. To intuit or think nothing has, therefore, a meaning; both are distinguished and thus nothing is (exists) in our intuiting or thinking; or rather it is the empty intuiting and thinking itself, like pure being. Nothing is, therefore, the same determination—or rather absence of determination—and thus altogether the same as pure being.