Nothing in the context of Nirvana

Everything, every-thing, or every thing, is all that exists; it is an antithesis of nothing, or its complement. It is the totality of things relevant to some subject matter. The universe is everything that exists theoretically, though a multiverse may exist according to theoretical cosmology predictions. It may refer to an anthropocentric worldview, or the sum of human experience, history, and the human condition in general. Every object and entity is a part of everything, including all physical bodies and in some cases all abstract objects.

To describe or know of everything as a spatial consideration in a local environment, such as the world in which humans mostly live, is possible. The detemination of all things in the universe is unknown because of the physics beyond the observed universe and the problem of knowing physics at the range infinite. To know universally everything as a temporal and spatial consideration isn't possible because of the unavailabilty of information at a certain time before the beginning of the universe and because of the problem of eternal causality.

The unofficial term Limbo /ˈlɪmboʊ/ (from Latin limbus 'edge, boundary', referring to the edge of Hell) is the afterlife condition in medieval Catholic theology, of those who die in original sin without being assigned to the Hell of the Damned. However, it has become the general term to refer to nothing between time and space in general.

Some medieval theologians of Western Europe described the underworld ("hell", "hades", "infernum") as divided into three distinct parts: Hell of the Damned, Limbo of the Fathers or Patriarchs, and Limbo of the Infants.

The absence of good (Latin: privatio boni), also known as the privation theory of evil, is a theological and philosophical doctrine that evil, unlike good, is insubstantial, so that thinking of it as an entity is misleading. Instead, evil is rather the absence, or lack ("privation"), of good. This also means that everything that exists is good, insofar as it exists; and is also sometimes stated as that evil ought to be regarded as nothing, or as something non-existent. Evil, on this view, is parasitic upon the good whose absence or corruption it presupposes.

The theory is most closely associated with late antique and medieval Christian thought, especially Augustine of Hippo, who adapted Neoplatonic ideas (notably from Plotinus) and argued that evil is a privation of the goodness that God has created in all things. It was further developed by figures such as Boethius, Pseudo-Dionysius, John of Damascus, and Thomas Aquinas, and later taken up—often in modified forms—by early modern philosophers like Spinoza and Leibniz.

Something and anything are concepts of existence in ontology, contrasting with the concept of nothing. Both are used to describe the understanding that what exists is not nothing without needing to address the existence of everything. The philosopher, David Lewis, has pointed out that these are necessarily vague terms, asserting that "ontological assertions of common sense are correct if the quantifiers—such words as "something" and "anything"—are restricted roughly to ordinary or familiar things."

The idea that "something" is the opposite of "nothing" has existed at least since it was proposed by the Neoplatonist philosopher Porphyry in the 3rd century. One of the most basic questions of both science and philosophy is: why is there something rather than nothing at all? A question that follows from this is whether it is ever actually possible for there to be nothing at all, or whether there must always be something.