The Principle Of Relativity Includes In Itself The Observing Intellect End Of Life Story Chapter 5


My conversation with the Devil continues to cite the connectivity problems that arise in the micro universe and then draws upon Relativity theory for confirmation of the necessary opposites that shape God’s footprint. In the discussion of temporality that follows—given the theory of God’s footprint—the message is that because unidirectional time is not found in space-time human beings are free to seek knowledge, make decisions and reverence the God of all possibilities!

God’s Physical Footprint Answers So Many Questions

Relativity Is A Theory Made To Order For A Consciousness That Is Independent Of Events

Future Time Nine Continued

“God’s footprint answers so many questions,” said MV, “fundamental questions, like, why are we here?”

“We’re here,” I replied, “because God is free.”

“Yes, of course,” responded MV, “but it’s in the details that we find answers to the really difficult questions and the more we focus on these details the more meaningful God’s footprint becomes. For instance, why are the parameters of the universe—the relative strengths of gravity and electromagnetism [so far, three dozen and counting (Laszlo, 2004)]—so fine-tuned to the existence and survival of life? Our connection to a friendly universe is just one of the ‘connectivity problems’ that must be dealt with. God’s footprint becomes more meaningful when the observation problems relating to the collapse of the wave function and/or the wave/particle dualities (Bohr’s complementarity theory) are considered. But the real connectivity stumper, and where God’s footprint also comes into play, is found in our participation in a quantum event that instantaneously connects us to an event theoretically on the other side of the universe. That connection presupposes a whole different kind of connection. It’s that kind of connection that David Bohm was referring to when he pointed out that in the two basic theories of physics-Relativity and quantum mechanics—there are “entirely contradictory concepts which have not been brought together; this is one of the problems that remain. They both agree, however, on the unbroken wholeness of the universe, although in different ways.’”

“Now I’m lost,” I said, “what does all that have to do with God’s footprint?”

“Remember, from a structural perspective, the footprint remains a closed system,” responded MV, “but, in terms of content, there’s more to the footprint than closure. The formulation rules of structure, affirmative ideal, transformation, wholeness, and self-regulation, permit the structuring process some degree of freedom, which, ultimately, works to transform the ‘micro world’s duality based structure/content form’ into a more ‘independent, structure content form,’ or the independent form of consciousness and events; and further, when this independent form of consciousness turns it’s lens back upon duality based structure/content, the limiting aspect of structure/content—complementarity—comes into focus.”

“Whatever you say,” I replied, “But what about Relativity? How can Relativity and the duality bound nature of the micro world be consistent?”

“You’re not listening,” said MV. “Relativity is a theory made to order for a consciousness that is independent of events. In fact, a consciousness that is independent of events is one of the underlying principles of Relativity. Indeed, the working concepts in Relativity, — determinism, locality, and continuity, are not only used to describe what Relativity takes to be the interdependent relationships that exist between observers, reference frames, and physical events, these concepts may also be used to describe, at least in part, the closed system structure of God’s footprint. That said, however, micro level structure is different from macro level structure, and there’s the rub. Remember, form is content for a higher form and content is form relative to some inferior content. When the observer penetrates duality based structure/content form, ~~b, the observer’s independent relationship with the event comes to an end. This consequence is the result of the closed system nature of God’s footprint.”

“I’m listening but I still don’t understand,” I replied. “Do you mean that Relativity explains physical phenomena in the macro world because the structure/content of b~b~bb permits self-consciousness to exist independent of the events, while, at the micro level Relativity does not explain physical phenomena because physical phenomena, at that level, is really an inferior form of the b~b~bb structure/content?”

“Precisely,” responded MV. “The concepts of indeterminism, non locality, and discontinuity are the concepts that best describe physical phenomena at the micro level of experience. And further, it is precisely those participation problems found in quantum physics, ‘the agencies of observation problems,’ which validate the existence of God’s footprint!”

The Self, ~bb, Generates The Salience Of Cognitive Objects

Future Time Nine Continued

“Ok, help me out here,” I replied. “Let’s walk through this, or better yet, let me take it from here. You correct me if I’m wrong. Going back to the basics; were talking about God’s freedom and the liberation of consciousness. It begins with a simple footprint; that is, the micro world’s duality based, ‘structure/content form,’ or ~~b. Consciousness, in this simple footprint, is caught between the two ‘nots,’– not this, not that. However, the footprint grows when the ‘two nots’ become, after a structural transformation, caught in the life/death struggle that we call life. In this higher structure/content form, God’s footprint expands, and consciousness becomes freer. But wait, it’s not over yet. Another structural transformation occurs and God’s footprint expands again thus liberating an even freer form of consciousness. In this new structure/content form, consciousness becomes independent of its surrounding environment and begins to think for itself–becomes self-consciousness. How am I doing?”

“Not bad,” said MV, “but we’re supposed to be taking this somewhere. It’s about the details; the implications, remember?”

“I’m getting there, be patient,” I replied, “in fact, I am there! It’s all starting to come back to me now. It’s right there in the transformation between the consciousness of struggle– life–and the higher consciousness of independent thought. When life consciousness transforms into self-consciousness temporality or ‘time of mind’ is birthed and from this new born the spirit of self-liberation follows. In fact, I included ‘time of mind’, the ~bb structure of b~b~bb, in my thesis. To get an acceptable thesis I had to write a paper explaining what my thesis was going to be about and I remember how difficult it was to talk about structure without talking about the structure of b~b~bb. Instead, I talked about the inner component of self that generates the salience of cognitive objects, or the ‘time of mind’ aspect of mind. Fortunately, my thesis was approved. Here’s a bit of the summation that I used to convince my professor to let me write my thesis:

[This argument will begin with a description of Descartes’ cogito (Flew, 1979), giving specific attention to the “identity inference” implied by this cogito. This inference is described by Anscombe (Ed. Cassam,1994, p152) as: “The thinking that thinks this thought–that is what is guaranteed by cogito”. I will then describe how the self (when the self is understood in terms of the triadic relationship, “me-self,” negation of the “me-self,” and, “I-self”) offers a different conceptual basis from which to derive the “identity inference” without attaching itself to Descartes’ excess baggage, or, as this baggage is described by Hermans, et al., (1993, p. 39), “the existence of a unitary, closed, highly centralized subject or self, as an entity in itself, having an existence ‘above’ or ‘outside’ the social environment.”

With the triadic self-concept in place, I will then proceed to describe why “a relativity to a basis,” according to Evans (Ed. Cassam, 1994, p. 196), “becomes a conditional attribute of the self-ascription of mental predicates,” and, why acquiring knowledge (accessing the truth or falsity of knowledge) invokes an act of self-reference where the subject is required to reflect on the credibility, or basis, of the knowledge in question.

From this model of a triadic concept of self I will be able to forcefully argue that much of what Mead (1934) and James (1890) described as the socially generated component parts of self are, in fact, an accurate description of self. However, I will also argue that, as a consequence of the conditional attribute of the self-ascription of mental predicates, a second, inner component of self is at work. It is this inner component of self that generates the salience of cognitive objects, and, in so far as this inner-self is capable of instantiating inner directed values, e.g., numbers, sets, multi-valued logics, this inner-self makes possible the hypothetical-deductive method of scientific explanation and prediction. It is relevant that the source of these inner values can be traced to the space that differentiates the self into a “neither this” (social), “nor that” (individual), circumstance, as opposed to Descartes’ “clear and distinct ideas.” Since the time of Descartes, these “clear and distinct ideas,” have been considered the source of these inner values and, hence the source of rational thought.]

“Just to get clear on one point,” said MV, “this ‘time of mind’ that you refer to, is that the same as the measured time of clocks?”

“No, it’s different, but it is embedded in the time of clocks,” I replied, “because it is an event. Einstein revolutionized space and time by merging the two in his space-time concept, but ‘time of mind’ is not included in space-time. However, space-time includes ‘time of mind’s negative condition.’ In fact, it is the negation of ‘time of mind’ which, on a structural level, closes God’s footprint, the footprint that now incorporates the independent form of consciousness and events.”

“Since you have already worked this subject over in your writing,” said MV, “I see no point in continuing this conversation. Instead, let’s take a look at your expanded explanation. I will say this, though, your particular sense of ‘time of mind’ may not be included in Einstein’s space-time, but the consciousness that is independent of events is one of the underlying principles of Relativity. This is not my belief; rather, it comes from no less of an authority than Hermann Minkowski, the first person to see the four-dimensional space-time continuum embedded in relativistic equations. According to Minkowski:

“The principle of relativity includes in itself the observing intellect, which is a circumstance of the greatest importance…this principle gives indications concerning things which take place in moving bodies, not only in relation to physical and chemical phenomena, but also in relation to phenomena of life, and therefore also to the quest of man. It is remarkable as an example of a thesis based on strictly scientific experiment in the purely physical domain, which bridges the gulf between two worlds generally considered to be of different nature.” (P.D. Ouspensky, Tertium Organum, 1982, p. 104)

Time And Problem Solving Are Interdependent

Science deals with time on three levels. There is the time, which following from Newton’s laws of motion, is used to predict the future of moving objects. It terms of our solar system, this is the time that allows for space travel. Reflecting on this time, the French mathematician Laplace declared that the existence of God was an unnecessary hypothesis. He realized that the initial conditions at the birth of the universe predetermined everything, thus everything becomes predictable, — both backwards and forwards. There is also the time encountered in thermodynamics and in the biological sciences—a unidirectional arrow of time. According to the second law of thermodynamics energy dissipates while entropy (disorder) increases, or, in other words, things decay. A third level of time is found in Relativity and in quantum mechanics. This time gets measured by the t-coordinate in an undifferentiated continuum, and, according to Denbigh, “if this coordinate is ‘taken for real’ as has been the tendency among many scientists and philosophers, the familiar distinction between past, present and future, so important in human affairs, comes to be regarded as a mere peculiarity of consciousness” (Kenneth Denbigh, Three Concepts of Time, 1981, p. 4).

In the above time examples, time and problem solving become co-dependent. This dependency is itself dependent, from the perspective of freedom’s dialectic, on the space of implication or ~bb. We are free to problem solve and act on our environment in a consistent and systematic manner. We acquired this freedom only after embedded consciousness, after a lengthy evolutionary journey, liberated consciousness’s implicative aspect in human consciousness.

The Unidirectional Flow Of Time Is About Conservation

Identifying The Absence Of The “Unidirectional Time” In The Negative Space Of Freed Embedded Consciousness, We Are Once Again Brought Back To The Realization That If It were Not For The Four-Dimensional Space Time Aspect Of Freed Consciousness, You And I Would Not Be Free In A World Of Our Own Experience, Making Decisions, Seeking Knowledge, And Paying Reverence To The God That Has Made All This Possible

Temporality Concluded

Discontinuity occurring in continuity, or ~bb, in freedoms dialectic, permits the dissociations that help build, one upon another, the fruits of civilization. But, on a more personal note, one can also fall victim to the culturally imposed conformity that acts to stifle intelligence and creativity. In this respect, the practice of dissociation breathes fresh air into the dull mental habits that suffocate creativity and imagination. Here’s what Douglas Hofstadter has to say about this kind of dissociation. He calls it “jumping out of the system”:

“One can certainly jump from a subsystem of one’s brain into a wider subsystem. One can step out of ruts on occasion. This is still due to the interaction of various subsystems of one’s brain, but it can feel very much like stepping entirely out of oneself…This drive to jump out of the system is a pervasive one, and lies behind all progress in art, music and other human endeavors” (Hofstadter, Godel, Escher, Bach: An Eternal Golden Braid, 1979, p. 25)

In much the same way as Hofstadter suggests, the necessary condition, in my opinion, that allowed Einstein to jump out of the system of absolute time (in his attempt to reconcile the results of the Michelson Morley experiment) is found in the implicative, unidirectional temporal nature of ~bb, — the same “time of mind” that identified reversible time and entropy. In fact, one has to look no further than the communication of meaningful sentences for evidence of the primary character of unidirectional time. Not only does ordinary experience support this claim, but so to does Relativity theory.

Sense experience moves in one direction only. In perception and cognition we cannot unsee, unhear, unsmell, untouch, and unknow. According to freedom’s dialectic, rational discourse is a product of unidirectional time, but also, according to freedom’s dialectic, unidirectional time is embedded in its opposite condition. We may then ask, what is the opposite condition of unidirectional time? Fortunately, for confirmation of “time of mind’s opposite,” we need only look to the implications of Relativity theory. In the book, Ideas and Opinions, Einstein describes the significance of the four-dimensional space-time continuum with special emphasis placed on the fate of the now:

“The four-dimensional structure (Minkowski-space) is thought of as being the carrier of matter and of the field…Since there exist in this four-dimensional structure no longer any sections which represent “now” objectively, the concepts of happening and becoming are indeed not completely suspended, but yet complicated. It appears therefore more natural to think of physical reality as a four-dimensional existence, instead of, as hitherto, the evolution of a three—dimensional existence” (Einstein, Ideas And Opinions, 1954, p. 371).

And, agreeing with Einstein, Hermann Minkowski, the creator of the four-dimensional space/time continuum (he discovered the mathematical significance of relativistic equations) says this about “time of mind’s negative condition”:

“In the universe all is given: for it there is no past or future, it is—the eternal present; it has no limits either in space or in time. Changes take place in individualities and correspond to their displacement along the world ways in the four-dimensional, eternal and boundless manifold. In the domain of philosophic thought these ideas should produce a greater revolution than the displacement of the earth from the center of the universe by Copernicus” (P.D Ouspensky, Tertium Organum, 1982, p.105).

Identifying the absence of “unidirectional time” in the negative space of freed embedded consciousness, we are brought back to the realization that were it not for the conditional aspect of space-time, we would not be free to pursue agendas (for the most part agendas of our own choosing), make decisions, seek knowledge, achieve goals, and, reverence the Divinity that makes it all possible.

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