This tractate is a process of stepping onto a surface of quicksand whose depth is indeterminable. The only tangible aspect of this tractate is an intuitive sense that the depth of this 'quicksand' will go well beyond Einstein and his concepts of relativity as it applies to metaphysical thought. To avoid such a journey, however, is to turn away from the true nature of metaphysics, which is to explore regions yet to be theoretically examined by science itself... To shun examining the full implications of a new metaphysical system including its impact upon the theoretical is to shun the obligations of the most basic principles of metaphysics itself: 'To thine own self be true.' And why is the principle 'To thine own self be true.' so basic to metaphysics? Principles are so fundamentally basic to metaphysics because it is metaphysics, which deals with the most basic of principles, principles rooted in the purity of truth itself. The new metaphysical perception which the individual acting within God creates regarding Zeno, Newton, Einstein, relativity, and the modern physics of quantum mechanics is an unusual one to say the least. Modern physics is immersed in the realm of the physical universe. This is as it should be. What should not be the case however is the perplexing abstractual state of existence within which modern mathematics (the language of physics) and physics find themselves existing. Mathematics and modern physics find themselves immersed within the realm of physicality with no sense of understanding the abstractual significance of the very physical reality they are examining. Mathematics and physics are in a state of abstractual confusion. This state of abstractual confusion was not 'created' by mathematics and physics but rather was created by the inability of metaphysics to break out of its state of uncertainty regarding the most fundamental of first truths: 'I am.' 'The universe is.' '1st cause is.' This state of uncertainty regarding whether first truth is 'I am.', 'The universe is.', or '1st cause is.', once logically hurdled will allow metaphysics to once again lay down a model which can act as a challenge, act as a guide towards which the energies of mathematics and physics may be directed. Until a theoretical goal is established by metaphysical ingenuity, mathematics and physics will have no beacon towards which they can advance. Without such a beacon, mathematics and physics will have no choice but to visualize each new advance as a step into the blackness of the unknowable which they find surrounding their reality of the physical. Each step will no doubt expand their horizons, expand the very limits of their presently existing physical universe but each expansion will find itself forever being followed by the question: Into 'what' did our expanding universe just expand? ... It is this new metaphysical system, the individual acting within God which allows us to understand, in the metaphysical sense, the interrelationship between Newtonian physics and Einsteinian physics. If the new metaphysical system of the individual acting within God aids us in understanding the connection between metaphysical Newtonian physics and metaphysical Einsteinian physics, what then becomes of the 'i'. Is 'i' a grammatical error? 'i' is not a grammatical error. The 'i' is in fact, 'i' not I. ... It is through the process of following the trail the concept 'i' marks as it travels through the physics of Newton and then moves through the physics of Einstein that we gain an understanding as to the metaphysical concepts Einstein's introduction of relativity has to offer us as a species of rational, reasoning entities of individuality. So where do we begin? We begin by examining the most obvious aspect of our reality. We begin by examining what it is we find ourselves immersed within. We begin by examining the realm we call space.