The scene of action of reality is not a three-dimensional Euclidean space but rather a four-dimensional world, in which space and time are linked together indissolubly. However deep the chasm may be that separates the intuitive nature of space from that of time in our experience, nothing of this qualitative difference enters into the objective world which physics endeavors to crystallize out of direct experience. It is a four-dimensional continuum, which is neither "time" nor "space". Only the consciousness that passes on in one portion of this world experiences the detached piece which comes to meet it and passes behind it as history, that is, as a process that is going forward in time and takes place in space.

In classical Newtonian physics there was a clear understanding of 'what reality is'. Indeed in this classical view, reality at a certain time is the collection of all what is actual at this time, and this is contained in 'the present'. Often it is stated that three dimensional space and one dimensional time have been substituted by four dimensional space-time in relativity theory, and as a consequence the classical concept of reality, as that what is 'present', cannot be retained. Is reality then the four dimensional manifold of relativity theory? And if so, what is then the meaning of 'change in time'?

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real.

Space and time are commonly regarded as the forms of existence of the real world, matter as its substance. A definite portion of matter occupies a definite part of space at a definite moment of time. It is in the composite idea of motion that these three fundamental conceptions enter into intimate relationship.

Definition of reality: the fastest possible version of all the details and degrees of freedom present.

reality is perception defined by vibrational interpretation.

Reality is a question of perspective; the further you get from the past, the more concrete and plausible it seems - but as you approach the present, it inevitably seems more and more incredible. Suppose yourself in a large cinema, sitting at first in the back row, and gradually moving up, row by row, until your nose is almost pressed against the screen. Gradually the stars' faces dissolve into dancing grain; tiny details assume grotesque proportions; the illusion dissolves - or rather, it becomes clear that the illusion itself is reality.

Space and time are the framework within which the mind is constrained to construct its experience of reality.

In our daily lives we attend primarily to that which the senses are spelling out for us: to what the eyes perceive, to what the fingers touch. Reality to us is thinghood, consisting of substances that occupy space; even God is conceived by most of us as a thing. The result of our thinginess is our blindness to all reality that fails to identify itself as a thing, as a matter of fact.

The Theory of Relativity has overthrown classical presumptions about the structure of space and time. The quantum theory has provided us with intimations of a new conception of physical reality. Classical notions of causality, of actuality, and of the role of the observer... have all come under attack.

Space is an illusion, and time as well. There is no such factor as either time or space. We have been blinded by our own cleverness, blinded by false perceptions of those qualities that we term eternity and infinity. There is another factor that explains it all, and once this universal factor is recognized, everything grows simple. There is no longer any mystery, no longer any wonder, no longer any doubt; for the simplicity of it all lies before us...

Reality, n. The dream of a mad philosopher.

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real. Then there’s the mind, half-focused on the TV, the settee, the clock. This ghostly knot of memory, idea and feeling that we call ourself also exists, though not within the measurable world our science may describe.

Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know. The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas.

Material existence is entirely founded on a phantom realm of mind, whose nature and geography are unexplored. Before the Age of Reason was announced, humanity had polished strategies for interacting with the world of the imaginary and invisible: complicated magic-systems; sprawling pantheons of gods and spirits, images and names with which we labelled powerful inner forces so that we might better understand them. Intellect, Emotion and Unconscious Thought were made divinities or demons so that we, like Faust, might better know them; deal with them; become them.

Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably ezdst, wielding

Reality is being itself. — It is being itself, in becoming itself. Reality in its isness, the "isness" of a thing. Thus isness is the meaning — having freedom in its primary sense — not limited by attachments, confinements, partialization, complexities.