Posts Tagged ‘freedom’

The Language Of Freedom

June 11, 2011





While puzzling over how to respond to INspired Ink’s post, “The Here and Now”– A Post A Day 2011 post, I stumbled upon the following 2008 post of mine and thought it special enough to post again (my response to Ink’s post was a single paragraph response from the below post).

The Reciprocal Relationship Of Content/Form Interdependence

What’s Going On With These Posts—Are They Random, Directed, Or Something Else?

I think I’ve said this before, but it’s worth repeating. If there’s a common theme running through these posts, it’s my quest to understand what I don’t understand. That said, in this post the suggestion is that I understand something, or, to put it more gently, what I haven’t understood so far, begins to make more sense if understood in the following way:

The subject of freedom is a major theme in my writing. Freedom, depending on its context, means many things to many people. Operationally speaking, though, we first encounter freedom as the freedom to act. Satisfying our biological needs frames this freedom. I associate Aristotle with this freedom because he was the first to recognize, as far as I can tell, the importance of the sensation/understanding connection. Freedom is not just a sensation, however. The freedom to avoid the unpleasant and pursue the pleasant has the indirect effect of creating the environment out of which all other freedoms are expressed.

On another level, a higher level, phenomenological freedom expresses the question that theoretical freedom answers (the freedom to be logically consistent). This answer, scientifically speaking, is verified through its reliable predictions as they relate to our aesthetic experience. This answer, sociologically speaking, allows for behavioral change and emotional growth. In other words, as a dynamic process, freedom (or lack there of) is continually being discovered in the “universal limiting space that defines it.” As knowledge accumulates, for instance, life’s expectations and goals may change. The value and meaning of relationships may change. What at one time was sought for pleasure and comfort may, with increased understanding, become unpleasant, and so on and so forth.

But there is another kind of freedom, one that escapes categorizations. This is Buddhist freedom– a freedom we cannot sense, a freedom that is by definition indeterminate. Even so, paradoxically, much has been said (and written) about this freedom. Fortunately, the Japanese sage, and student of Zen Buddhism, Nishida Kitaro, has discussed Buddhist freedom without venturing outside the “limiting space” framework of freedom.

Nishida went looking for “pure experience” and found it in the “absolute free will” emerging from and returning to absolute nothingness. Since Nishida wanted to communicate this realization, he created his own logic, the logic of basho, because he believed the only way to communicate ultimate reality—true selfhood, was through a rational methodology. To be fair, I think his logic referenced existence more than analysis, but when you need to communicate the reality at the center of the creative world, where “absolute free will” lives in the “eternal now,” analysis by itself just can’t do the job. Anyway, three categories distinguished Nishida’s logic: basho of being, basho of relative nothingness, and basho of absolute nothingness. (Most of my information on Nishida comes from the book, Great Thinkers Of The Eastern World, Ian P. McGreal, Editor, p. 384-5.

For me at least, basho logic seems to be describing three different levels of interconnectivity—the interconnectivity of three different “pulses of freedom.” The basho of being becomes the limiting space of existence while the basho of relative nothingness becomes the defining characteristic of that limitation. The basho of absolute nothingness, on the other hand, is the glue and ultimate reality that Nishida is trying to communicate. In this interconnectivity a dual purpose is at work. As the ground of everything, the logic of basho works to support and restrict all beings. Upon achieving a state of self-realization, however, one experiences the absolute interpenetration of nothingness with all the particular existents in the universe. According to Nishida, everything that Is, is within the interconnectivity of basho, and, at bottom, the “self as basho” identifies itself with all the existents and beings of the world. The “self as basho,” “self as absolute nothingness,’’ wakes to perfect freedom, perfect wisdom and perfect bliss.

The fact that language will not (can not) permit a description of “fully enlightened beings,” is what inspired Nishida to create his basho logic. Was he successful? I cannot say, but I’m glad he tried because the second major theme in my writing is to search out a language rich enough to express all of freedom’s ramifications. Next week’s blog, in fact, will be a good indication of just how far I’ve come in achieving that goal. Like Nishida, I believe that a sufficiently strong freedom language will incorporate logic, albeit a logic referencing existence and analysis, and the concepts of interconnectivity and interpenetration. This language will require also (for me at least) the concepts of transformation and reciprocity, more specifically, the reciprocity that exists structurally in content/form interdependence.

One of the things I’ve found intriguing is how certain conceptual forms can go through various transformations without loosing meaning, e.g. 2 means two, two also means 1+1=2, two also means 4-2= 2. In logic, in a like manner, A and ~A cannot exist at the same time (the law of non-contradiction wherein a statement and its negation cannot both be true and false at the same time), but, ~~A then A (the principle that any proposition implies and is implied by the negation of its negation) is perfectly true, e.g. it is the case that not, not A implies A.

Transformations like above are not limited to analysis. For instance, suppose that my own self-awareness was a product of mind and something else. Suppose also that this something else not only defined (formed) self-awareness, but also was responsible for the interconnectivity of my self-awareness across time, which is to say past mind events connect present mind events and present mind events connect future mind events in the same way that form interpenetrates content, i.e., the reciprocal relationship of content/form interdependence.

Self-awareness as a structured reciprocal relationship is not simply a product of my imagination; it surfaced for me after reading a book by Jean Piaget. Before I describe what I found in his book on Structuralism, here’s what the Encyclopedia of Philosophy (Vol. 6, p.306) has to say about what he studied: “Piaget examined the development of not only abstract concepts such as classes, relations, and numbers, but also physical concepts like space, time, atomism, conservation and chance, all of which he has regarded as constructed from behavioral activities.” My search for a vocabulary rich enough to describe freedom’s ramifications increased ten fold after reading Piaget.

The Psychologist, Jean Piaget, put the origin of structure and the symbolic content that it generates, in an organisms capacity for action. For Piaget then, the knowledge of our objective and subjective experience begins in the recognition and coordination of sensorimotor activity. By locating the source of cognitive structure in the sensorimotor activity of babies, Piaget opened up the possibility that “structure” was grounded in “nature”– not in “mind.” Through his investigations, he was able to show how the subject and object poles of experience are “products” of experience. In fact, what we typically call “normal cognitive skills,” for Piaget, is a product of necessary developmental stages, i.e. sensorimotor, representational, and formal operative. Only after the individual passes through theses stages does one acquire “normal cognitive skills.” The subject pole and object pole of a child’s experience remains undissociated early in the sensorimotor stage, but after passing through the stage of formal operations the child (8-12 year old), in his/her capacity to invoke reasoned judgments and deductive thought, is then able to conceptualize what is not perceived (e.g. principles of conservation, reversibility, transitivity, etc.). For Piaget then, cognitive-awareness is not something we are born with; rather it is the product of an ongoing developmental process. This is important because it tells us that logic stems from a sort of spontaneous organization of activity,– that the pre-condition for knowledge is an assimilation of a given external into the structures of the subject,– and that out of these subjective structures arise, phoenix like, the genesis of self-awareness. Thus, not only do we find the relationship of context/form interdependence in the ongoing activity of accommodation/assimilation of environment, we also find it in the relationship that binds natural structure to cognitive structure.

The mental event structure that we cognitively experience as “movement into the future” becomes (according to the way I understand Piaget) a product of the externally given context/form interdependent relationship of accommodation/assimilation. In the externally given accommodation/assimilation structure, accommodation is understood to be a change in the assimilated product of environmental interaction, i.e. acting on the past to create a present, and, likewise, assimilation is understood as an action actively reproduced in such a way as to incorporate new (accommodated) objects into one’s own assimilated experience, i.e. actualizing the potential to intelligently navigate a course through an uncertain future, thus, this externally given “structure” of accommodation/assimilation becomes (when subjectively internalized) what Piaget calls the center of functional activity, or, the context/form interdependent experience of “self” moving from past, to present, to future. However, to introduce a caveat that I believe any anthropologist would agree to, the capacity to dissociate one thing from another is itself a product of social evolution. The “self” experience of today is not the “self” experience of archaic people. Social consciousness is intimately connected with its environment, and only gradually, through the process of reification, does that environment become externalized as an object of consciousness. In other words, today what is perceived in clarity and sharpness was, for archaic people, perceived as a relatively undifferentiated whole. The evolution of mind then, in addition to evolving structurally, “in time,” also evolves linearly, “across time.”

The question that still needs to be answered is where exactly is Piaget’s “self” located? According to Piaget, “the center of functional activity is not located in the traditional ‘me space’ that we so often take for granted; nor is it located in the ‘lived space’ that is described in the works of various existentialists; nor is it located in the positivists physico-chemical brain activity,” Nietzsche’s will to power, Marx’s economic determinate, or Durkheim’s normative order etc. Rather, Piaget locates his “constructionist self,” in general terms, “somewhere midway between the nervous system and conscious behavior (because) ‘psychology is first of all a biology.”’ To be more specific, however, Piaget locates the “constructionist self” in the structure of content/form interdependence. Piaget explains:

“But what manner of existence is left, then, for the mind, if it is neither social, nor mental in the subjective sense, nor organic?

…If it is, as Levi-Strauss says, necessary to ‘reintegrate content with form,’ it is no less essential to recall that neither forms nor contents exist per se: in nature as in mathematics every form is content for ‘higher’ forms and every content form of what it ‘contains’….

This uninterrupted process of coordinating and setting in reciprocal relations is the true ‘generator’ of structures as constantly under construction and reconstruction. The subject exists because, to put it very briefly, the being of structures consists in their coming to be, that is, their being ‘under construction.”’ [Piaget, Structuralism, p. 112]

If Piaget is right, and intelligence is an extension of natural structure then intelligence arises, phoenix like, from natural structure, but, suppose intelligence (rather than arising from structure) was, just as Piaget believed, contained in the structure of content/form interdependence, and here’s where it gets somewhat tricky,
what if this content/form interdependence became self-conscious, and, this self-consciousness then became the “start up” of human intelligence, and/or what Piaget calls the center of functional activity.

This is a bit much to take in, to be sure, but that is what I will write about in next week’s blog. In closing, I want to end this blog with a modern day description of self-awareness, one that also upholds the idea that human intelligence is a product of context/form interdependence.

Identifying Jean Paul Sartre’s philosophy as structuralism is, I am aware, pushing the envelope. However, an authority on structuralism has proposed this option (without, I might add, elaborating on it.) “One might go as far as to say…that structuralism is analogous to Sartre’s view of consciousness — it is what it is not, and it is not what it is.” [Jean-Marie Benoist, A Structural Revolution, p. 1] In Sartre’s book Being And Nothingness, his chapter on Being-For-Itself is subtitled “Immediate Structures of the For-Itself.” [Jean-Paul Sartre, Being And Nothingness, p. 119] Structure is not hidden in Sartre; it’s just that on the whole Sartre’s book is a polemic against reading structure as anything more than appearance.

In the representation of Sartre’s thought as “consciousness is what it is not, and it is not what it is,” we find reciprocal movement, the same reciprocal movement encountered, in Piaget’s content/form interdependence. Specifically, Sartre defines the consciousness of the transcending For-itself (our self-space) as: “Consciousness is a being such that in its being, its being is in question in so far as this being implies a being other than itself.” (Ibid. p. 801) [As far as I am concerned this for-itself concept, and much of what is also written in Being And Nothingness, is as much a product of the thought of Simone deBeauvoir, Sartre’s life long confident, as it was the creation of Jean Paul Sartre. Throughout the writing of the book she (PhD in Philosophy) was his sounding board, and editor. Unlike Sartre, she stayed committed to this philosophy until she died.) In an extrapolation on Sartre’s definition of consciousness, Benoist describes the relationship inherent in consciousness as: “it is what it is not, and it is not what it is.” My own reading of this relationship is: being-what-is-not-while-not-being-what-is. In either case, however, we end up with a description of content/form interdependence.

This double movement is represented on many levels in Sartre’s exegesis on being and nothingness. This double movement becomes very specific in Sartre’s description of his pre-reflective Cogito. In so far as we find ”nothingness” at the center of Cogito, consciousness per se must be understood to be set apart from itself, therefore, Sartre’s pre-reflective Cogito will always form one pole of our conscious experience while the “objects” of consciousness will take their place at the other pole of conscious experience. This condition, where the pre-reflective Cogito becomes the preexistent structure for conscious awareness of objects, is another way of arriving at what Piaget called the center of functional activity. Depending on where “you” focus your concern, the content of consciousness is either pushed to the front of consciousness (the unreflective consciousness), or, the object of consciousness is pushed into the background, as the “negation of consciousness” is brought into the foreground (the reflected upon object of consciousness).

Together, our pre-reflective Cogito and the object of consciousness form our conscious experience of the knower-known dyad– content/form interdependence. In so far as this double movement turns on the pivot point of pure negation, the known exists for the knower, but the knower can never be fully known. As self-consciousness rises in consciousness, it is denied the possibility of becoming fully self-aware. This result, the incompleteness of self, brings us back to Sartre’s original definition of consciousness, or, “consciousness is such that in its being its being is in question in so far as this being implies a being other than itself.” This center of functional activity, this content/form interdependence that makes thinking possible, this symbol-generating movement of free thought that emancipates language, myth, science, and morality, pushes and pulls self-awareness down the road that hopefully leads to a more civilized society. In the absence of this center of functional activity, “thinking” is restricted to the manipulation of signs—mere sensual indicators, minus the symbols that carry the significance of those same indicators. In other words, in the absence of this center of functional activity, language becomes severely limited, if not impossible.

Self-consciousness emerges where the center of functional activity– begins. This experience comes with a price. As individuals, we are condemned to be free. In the words of Sartre, we must perpetually “confront the world and self as a lack,” and, because of this, we cannot escape responsibility for our choices. Irregardless of how we choose to act, we must take responsibility for our choice. For Sartre, responsibility lies in the chosen act and therefore can never be separated from the person who chooses. If, on the other hand, we happen to be living in the episteme that the postmodernist Foucault characterized as, “belonging to the questioning of that to which one belongs,” then responsibility becomes absorbed into the power/knowledge relationship of “responsible to whom for what ends.” Certainly Foucault argues this position and, I might add, it is not a coincidence that Foucault characterized the modern episteme as “man’s obsession with what eludes him.” Just as I am sure that Foucault read Sartre, I am also sure that Foucault’s description of epistemes is off the mark and here’s why:

While Sartre has delineated the not-self and the consequences that follow from not-self in our everyday world of social interaction, he stops far short of identifying the structure of his pre-reflective Cogito— the content/form interdependence that constitutes self-awareness—with what Piaget called natural structure. The short answer here is that content/form interdependence encompasses both nature and human consciousness– as the “innate structuring capacity of all structures,” and this will be the subject of next week’s blog.

The Hard Problem Of Consciousness

August 29, 2010


The Hard Problem Of Consciousness

“The famous philosopher of mind, John Searle, said, “Not only do we have no idea what consciousness is, we have no idea of what it would be like to have an idea of what consciousness is.”

Saint Augustine had an idea: Consciousness is our Soul, and exists by direct connection to the Mind of God. The Catholic Church is willing to accept evolution of the human body, but not the conscious mind or soul. Descartes just posited mind, Res Cogitans in his famous dualism of Res Extensa — i.e. matter and machines including the human body, and Res Cogitans, the conscious mind.

Modern Connectionists often equate consciousness as another emergent property of sufficiently complex computational systems. I worry, since water buckets by the millions pouring water into one another above and below a bucket level threshold for 1 or 0 could be a complex computer. I just have a hard time believing they would be conscious…..” (by Stuart Kauffman, NPR blog entitled The Hard Problem: Consciousness)

These days I spend my computer time looking for appropriate subjects (blogs) to comment on. Typically, after a bit of introduction, my comments take the form of cut and pastes from my blog. I am about to enter the changing life experience of retirement, so maybe I’ll find the time to blog again—I can’t say for sure. Anyway, yesterday I posted a comment on Reijo’s blog (see below) and today I googled “consciousness blog ontology” and came across the NPR blog noted above. When I started to leave my comment on the NPR blog I discovered “comments closed.” So here I am with no place to go except my own blog. I found the comments under the NPR blog interesting, especially the one’s that protested the use of “quantum fuzziness” to suggest the consciousness/physics connection. Here’s an example:

“This discussion reminds me of the early 20th century search for the “ether” through which electromagnetic waves propagate. There was compelling reason for the search for ether, as radiation behaves much like matter waves (which propagate through matter). However there should be no reason to search for any ontological possibilities through which quantum waves “wave” as they are complex and thus have no physical meaning. Schroedinger’s equation and its solutions are only tools by which to understand physical phenomenon.

In short, I think the logic is fuzzy.”—Colin Clement

What the above comment suggests to me is that QM is describing a physical universe, albeit one different from the classical one we live in, but nevertheless one that we discover as opposed to the one that some people believe identities the consciousness/physical reality interdependent connection. But then, a few pages over in the NPR blog you find this comment by Pankaj Seth:

“We have theories about a lifeless, insentient early universe, early earth but they have been established due to inference, and obviously not direct perception… these theories rely upon the assumption of a fundamental duality between matter and mind. When we try to isolate matter apart from consciousness, we can do it from the POV of the I-self witnessing the classical world, but when we dig deeper as in QM, we cannot establish such a duality between the perceived matter and the perceiving consciousness. There is a duality at the sensory, I-self level (and hence the evolution of the early universe and life… . Similarly, it is found in Buddhist and Yogic meditation practice that at the depth of self-experience, there is a non-duality between perceiver and perceived… “Nothing perceived is independent of perception.”

What I am suggesting below is a structured universe which, at the appropriate structural level, acquires the ability to focus in on the different layers of the structured universe’s contents. In this respect, think of this ability (self-consciousness) as the lens that accounts for knowing consciousness, a consciousness that informs on the different levels of the universe, i.e., informs on the quantum, biological, and psychological levels of the universe. In this way, we come to the experience and understanding of a universe of content, a universe of structure, a universe that preserves the integrity of the Affirmative Ideal, and a universe that answers Heidegger’s question: “Why are there beings at all instead of nothing.”

So now we come to the comment that inspired this blog. Below is my response to Reijo’s comment concerning my comment on nothingness– Nothingness by calthai

Thanks for the interesting comment. Parmenides was right, “what is not, is not,” but that is definitively not the end of it.

It certainly is true that (not not) interesting implies the word interesting, but, similarly, I would like to suggest that “being what is not while not being what is” implies something akin to Parmenides’ plenitude/being. While reading Sartre’s Being And Nothingness, I wrote the following:

“Being-in-itself (Sartre’s concept of being) cannot be defined because language is ‘definition dependent,’ while Being just is (is free of dependence). I wonder if Sartre, in this respect, was influenced by Parmenides’ poem. In Parmenides’ ‘way of truth’ being was beyond description. Time, plurality and motion, all aspects of duality, were not compatible with Being. Although I don’t understand why, knowledge was considered an extension of Being in Parmenides philosophy. For Sartre, if you strip away all determinate characteristics and all those meanings which are due to human interpretation, you are left with being-in-itself.”

In today’s world, we do not give much thought to concepts that cannot be defined. That said, the notion of “wholeness” has found its way into the lexicon of scientific theories. When solving relativistic space-time problems, the geometry of the space-time continuum supersedes all notions of the physical nature of space and time. Likewise, at the quantum level of applied physics, the uncertainty relationships (Heisenberg), particle probabilities (the decoherence problem) and the non-local universe (Bell/Aspect results), when taken into account, suggest the existence of a universe-wide connectiveness. Given this turn of events, I will describe in next few paragraphs not only the “wholeness aspect of Being” that is consistent with Sartre’s philosophy (its ontological aspect), Parmenides’ Being, and the universe of connectiveness, but also how this “wholeness aspect of Being” expresses itself in the unique relationship that is up-right walking, language speaking, analytical thinking, empathy feeling, imaginative, curious, and goes by the name–human being. Thanks for the opportunity to post. (Sorry for the length, I only post when inspired—thanks for that too).

I want to begin my discussion of structured existence by revealing its shape. It looks like the letter v. The first thing to notice about the V is its openness. This openness moves the content of existence forward; in fact, one is tempted to say that “to be free” is why existence exists. Science does a good job explaining the content of existence, but it is severely challenged when it comes to explaining the “otherness of existence,” or the liberating process that structures existence. As existence and liberation move up the V, freedom expands. Freedom expands diachronically at each level of structure (think evolution here), but, over time, lower level structure becomes “content” for higher level structure (Piaget). At each “step up” freedom yields a new synchronic (frozen in time) structure, one that, although different from the lower structure, still preserves the integrity of the lower structure while structuring a whole new dimension of freedom. This process continues until it reaches the level of freedom (content) that occurs among symbol generating, language speaking life forms. Yes, that be “us.” So let’s take a look at this process that moves existence forward and expands freedom in a little more detail.

Let the V image represent the liberation of the “otherness of existence.” Let one side of the V represent the empirical world (aesthetic continuum) and the other freedom. Identify the vertex, the bottom of V, as ~~b (not, not-being is the structure of existence, not the content). The “double negative” characterizes the entire V, and implies that which exists outside the V– the Affirmative Ideal (Piaget), or, more to the point, an affirmation of the Affirmative Ideal. In other words, the V and all that it represents/manifests, via the “double negative,” connects/embeds everything to everything else, first through the empirical world and second through the Affirmative Ideal. In terms of quantum strangeness this state of affairs is revealing. But, this is only the first structural level; the second level occurs somewhere above the V vertex.

On the liberation side of the V, let the letter b represent the more liberated form of the “otherness of existence” (life is the content) and ~b, (~b on the empirical side of the V,–~bb is the structure of life), represent the conservation of the integrity of the Affirmative Ideal vis-à-vis the space that separates, embeds, and connects. The word most often used to describe this condition, however, is death. Albeit, life, now firmly established, moves freedom forward until an even more liberated form of the “otherness of existence” emerges.

Let b~b~bb represent this highly evolved form of structured existence. We are familiar with this structure because it represents the participatory moment of a conscious being where b~b (on the empirical side of the V) represents the existence of embodied self-conscious and ~bb (on the freedom side of the V represents the participatory moment of “time of mind”—the conscious content of a thinking human being). With the advent of self-consciousness, freedom moves forward and the V grows larger and wider as the story of civilization unfolds (unfortunately, sometimes the story of civilization takes two or three steps backward before forward momentum is restored).

In summation, the b~b~bb structure liberates the interplay of self-consciousness and environment. Embedded in the physical environment (b~b), human self-consciousness (~bb) creatively reaches out for the accouterments and the necessities of life while at the same time generating new (and sometimes logically precise) meanings that give content and “color” to all perceptions–a percept is product. This creativity, in our cosmopolitan world, gets identified with technological advances, beauty (art) and ethics—all of which can be measured against the significance of b~b~bb—the most potentially expressive product of freedom’s dialectic. Someday, perhaps, the day will come when people will thirst for cooperation, education and shared resources in the same way that today they thirst for power, wealth, and fame.

Quantum Strangeness Structurally Explained Structure of Existence

April 24, 2010

Quantum Strangeness Structurally Explained
The V Shape Structure of Existence

Part 2 of 4 posts

The first thing to notice about the V is its openness. This openness moves the content of existence forward; in fact, one is tempted to say that “to be free” is why existence exists. Science does a good job explaining the content of existence, but it is severely challenged when it comes to explaining the “otherness of existence,” or the liberating process that structures existence. As existence and liberation move up the V, freedom expands. Freedom expands diachronically at each level of structure (think evolution here), but, over time, lower level structure becomes “content” for higher level structure. At each “step up” freedom yields a new synchronic (frozen in time) structure, one that, although different from the lower structure, still preserves the integrity of the lower structure while structuring a whole new dimension of freedom. This process continues until it reaches the level of freedom (“content”) that occurs among symbol generating, language speaking life forms. Yes, that be “us.” So let’s take a look at this process that moves existence forward and expands freedom in a little more detail.

Let the V image represent the liberation of the “otherness of existence.” Let one side of the V represent the empirical world (aesthetic continuum) and the other freedom. Identify the vertex, the bottom of V, as ~~b (not, not-being). The “double negative” characterizes the entire V, and implies that which exists outside the V– the Affirmative Ideal, or, more to the point, an affirmation of the Affirmative Ideal. In other words, the V and all that it represents/manifests, via the “double negative,” connects/embeds everything to everything else, first through the empirical world and second through the Affirmative Ideal. In terms of quantum strangeness this state of affairs is revealing. But, this is only the first structural level; the second level occurs somewhere above the V vertex. On the liberation side of the V, let the letter b represent the more liberated form of the “otherness of existence” (life) and ~b, (~b on the empirical side of the V), represent the conservation of the integrity of the Affirmative Ideal vis-à-vis the space that separates, embeds, and connects. The word most often used to describe this condition, however, is death. Albeit, life, now firmly established, moves freedom forward until an even more liberated form of the “otherness of existence” emerges. Let b~b~bb represent this highly evolved form of structured existence. We are familiar with this structure because it represents the participatory moment of a conscious being where b~b (on the empirical side of the V) represents the existence of embodied self-conscious and ~bb (on the freedom side of the V represents the participatory moment of “time of mind.” With the advent of self-consciousness, freedom once again moves forward and the V grows larger (and wider) as the story of civilization unfolds (two steps forward one step back, or maybe more).

The Logic of Divine Necessary Opposites

We must shift gears here and think of the universe not as something that consciousness defines, but, rather, as something that defines consciousness. The idea that consciousness pervades the universe is not new. The Greek philosopher, Heraclites, believed that a non-human intelligence or the Logos ordered everything. For Heraclites, all the discrete elements of the world were organized into a coherent whole. The Stoics, using this idea, turned the Logos into God—the God that is the source of all rationality. But, those ideas were developed some 2400 years ago. Can the Logos be equated with the universe and all its elements today? When the noted logician, Alburey Castell, was confronted with a similar question, he responded:

“Suppose the sciences divided into four major groups: the mathematical, the physical, the biological, and social. Suppose the philosophical disciplines also divided into four major groups: metaphysics, epistemology, ethics and aesthetics. Where among these does logic belong? Is it a fifth in either group? Or a subdivision of some one of the eight divisions? It seems to me to be neither of these, but somehow common to all divisions. The nerve of every science and every discipline is inference, or argument. In every science and every discipline two questions are always being asked and their answers sought: If these facts are granted, what follows? From what prior facts do these follow? That is If P, then what? And, Upon what does P rest?” (A College Logic, 329)

Before I begin to answer the question –Upon what does P rest? I want to give a little background information on the law of logical contradiction.

“The laws of logic,” says the Dictionary of Philosophy, “are regulative principles governing the pursuit of knowledge and the construction of scientific theories. Seen in this way, logic is the most general of all sciences… To assert a contradiction would be to depict things as being one way and yet at the same time not that way. But nothing can be p and not-p at the same time. To believe a contradiction is thus to hold as true something that is necessarily false” (Antony Flew, p.210).

What the rule of non-contradiction means in practical terms is that if a contradiction is found in a work of reasoning then that work is of little or no value. On the other hand, if a reasoned work identifies the condition for the possibility of any contradiction whatsoever, then that work would be valuable indeed!

Oh, by the way, freedom’s dialectic (the V structure) is the answer to the question –Upon what does P rest? This experience (the third level of the V structure) opened the door to meaningful symbol creation, the door that swings forward into the creation of language, myth, religion, art, and theoretical knowledge…and into the creation of the civilizing processes that we call “civilization”. But, not to forget, all of this rests on the pre-existing liberating processes of liberation that have come together in human consciousness, and, ultimately, rest on the ground condition of the Affirmation Ideal, Logos, God, albeit, an affirmed indeterminate Divinity. Freedom’s dialectic is at once bond and liberation, bond as Divine Affirmation and liberation as “the otherness of existence” progressively becomes freer!

What God’s freedom is defining here is God as Immanent (the phenomenal world) and God as Transcendent (the God of all religions). All we can know about Transcendent God is that God exists. The space of logical implication tells us that much. On the other hand, we can know a great deal about God’s Immanence because that’s what we deal with on a day-to-day basis. Everyday, as a self-conscious being, we participate in inquiry, analysis, conscience, and imagination. Now, let’s take a closer look at what the form of ~bb, of b~b~bb entails (the freedom of the human mind).

What separates this second level of existence form the third, — the human animal from other animals, is the experience of number, identity, language, etc., i.e., the potential to create and communicate through symbols. In so far as the human animal is defined by God’s non-being, humans become aware of non-being, and out of this awareness, by implication, arises a “mental given.” This “mental given” is experienced as the object pole of consciousness while “not being this mental given” allows for conscious reflection on the content of consciousness. Functionally, ~bb, or the cognitive experience of discontinuity occurring in continuity, is very close to, if not identical with, both Sartre’s pre-reflective Cogito and Piaget’s center of functional activity. Discontinuity occurring in continuity, or ~bb, not only identifies the source of conceptual representation– symbolic meaning, it also explains why our thoughts should be able to represent the world outside our mind, especially when it comes to the application of mathematics to physical theories. Since both the world and our ideas are a product of the logic that structures all existence, there is a necessary correspondence between mind and world. The laws of mathematics, physics, and nature are all grounded in the same structure, the structure that separates, embeds and connects—connects to the “space of logical implication, connects to the liberation of God in the here and now. Probably the most difficult (and uncomfortable) thing to apprehend here is that all reality/existence is the non-being of God,—the “otherness of God.” I didn’t invent this idea; there is a literature devoted to it. Unfortunately, I have not read much of it. Actually, maybe I did invent this idea, since I came upon the literature only after I had developed my argument for the structure of existence. Anyway, Robert P. Scharlemann, edited a journal devoted to this topic. Below is a quote from that journal:

The idea that God is free to not be God is unusual, but not unique. In the journal, Deconstruction and Theology (1982, p. 89-90), Robert P. Scharlemann, in the article The Being of God When God is Not Being God, adds some commentary to this idea when he says: “The thesis I should like to propound here is that, in the theological tradition of this picture (the concept of finite being as ens creatum) is that the world is itself a moment in the being of God; what cannot be thought is that the world is the being of God when God is not being deity, or the being of God in the time of not being.”

It follows from this view that an infinite amount of diversity is both permitted and discovered in God’s freedom not to be, a diversity that, ultimately, is at one with God. What makes this possible (and logically consistent) is the fact that all existence is grounded in one structure, the structure that separates, embeds and connects—connects to the “space of logical implication, connects to the liberation of God’s non-being in the here and now. Another way to state this peculiar state of affairs is that all existence exists as: being-what-is-not-while-not-being-what-is. This “way of being,” in addition to characterizing God’s freedom, also characterizes the liberation process that evolves God’s freedom (God becomes more free as freedom evolves) and this freedom, ultimately, characterizes physical events, biological events, and psychological events, — the divine self-consciousness of the here and now.

Quantum Strangeness Structurally Explained The God of Immanence

April 24, 2010

The God of Immanence

Part 3 of 4 posts

Since the divinity aspect of structured existence is wide open at this point, I’d like to say a few words concerning God, and then let a dialogue that I wrote a while back say the rest. The dialogue is something I had hoped would happen (no such luck) between Mike (an old schoolyard friend of mine) and I when we were bicycling the Canadian Maritime Provinces. The Affirmative Ideal is what allows people to believe in God; that is, they believe because they can! God certainly exists in affirmation, but God also exists in the flesh, yours, mine, and all the rest of humanity. God exists in all the rest of nature too, but God is made self-aware in self-consciousness. Think about that; the more you do the more the barriers between God and self-consciousness fall away. It’s not an unpleasant experience.

In Every Human Being God Pulses–The Depth And Center Of All There Is

“Okay,” I said, “but what I’m about to say is not exactly user friendly. It’s about a different kind of God, one that, as far as I can tell, nobody is familiar with.”

“Well, does God have foreknowledge or not?” Mike responded.

“He knows everything that is known,” I said. “It’s hard to describe, but He knows it all without foreknowledge.”

“You’ve got my attention now,” Mike replied, “How exactly does He pull that off?”

“It’s in his freedom,” I said. “In nature, life, and culture we find God’s ‘self-expression’, and that–is an affirmation of God and God’s freedom.”

“Oh, this ought to be good,” replied Mike, “what kind of image is that? Is He still the old man on high, divine worker of miracles, dispenser of rewards and punishments, or am I missing something?”

“That image is a bit outdated, wouldn’t you say?” I said.

“Well is He limited by time or not? replied Mike.”

“No,” I said.

“Is He omnipotent, omnipresent, omniscient?”

“Yes to all three,” I replied.

“Well, I rest my case. It’s the same-o, same-o,” Mike responded. “We humans are bound by law and limited by death. We don’t like it, so we imagine a God without limits. We get sick, but God does not. We are caught in space and time—not God. We face horrendous hardships and suffering—not God. Both Freud, and Feuerbach before him, had it right; god is a product of our own desires because, as cripples, we need a crutch. We need god, but he remains forever out of reach. Religion was born out of that need. God is our security blanket. In reality God is based in false hopes and promises, and exists only in our dreams.”

“There’s more to the story than that,” I responded. “The theologian, Paul Tillich, had a different idea. In fact, he believed the image of a superhuman God should be replaced by a more internalized ‘depth image.’ Instead of believing in an external God, he chose to believe in a God that was the ground of all that is. God, for him, became ‘infinite center,’ a ‘presence,’ a feeling, a reality, an opening to all sacredness and divinity. That’s kind of what I’m talking about when I talk about God, but I came to that image in my own way. And, by the way, as far as gender is concerned, God doesn’t have any.”

“That sound’s a bit pantheistic to me,” Mike responded. “So who or what is this god?”

“Pantheism is part of it, but there’s more,” I said. “I have always been attracted to those images of deity that identify God with nature. Spinoza, Lao Tsu, Whitman, Black Elk, all those guys believed nature to be sacred. God is nature, but nature is also an expression of God’s freedom, and further, God’s freedom is something ‘other’ than God. It is God when God is ‘not being God’–God’s own non-being. I know that sounds strange, but I can’t help it. That’s the way it is.”

“Sure,” Mike responded, “cut to the chase why don’t you, and we’ll see just how strange that idea really is.”

“I’m getting there,” I said. “All nature is a ‘way’ of non-being. And, this non-being is peculiar in that it is not a singular thing. It is dualistic in character, and takes the form of a double negation. In this double negative we find God as affirmation. We find God as freedom, and we find God as environment. Just as a receptacle is defined by empty space, non-being defines God. God, in the form of the ‘other’, is both God and freedom, and through reasoned analysis we can derive the meaning and significance of God. In fact, both freedom and reason, on some level, are present in all non-being, all nature.”

“That’s the chase,” Mike replied. “That’s it?”

“I told you, my god is not user friendly,” I said. “Freedom exists at every level of nature. It also goes through changes, and these changes represent freedom at more complex levels. After a sufficient level of complexity, freedom becomes less restricted. When it experiences its own double-negatives in the space of higher negation, it becomes alive. In that sense, freedom is always ‘stretching itself’ and ‘reaching out’ for more freedom. At a sufficient level of complexity, inorganic nature becomes organic, and freedom becomes freer. At death, nature’s double negation must be conserved, so higher expressions of freedom dissolve into less free states, and, ultimately, into God because God is affirmed in double negation—in being non-being. This is my religion. This is what I believe. God is not separate from nature, life, and/or culture. That’s how I understand the meaning and significance of God.”

“What has culture to do with anything?” Mike said. “Its just part of life. Hell, social insects have culture!”

“True,” I replied, “but they do not bring self-consciousness to culture; consequently, they are not free to expand that culture into self-determined orders of complexity. Only humans can do that. Humans are free in a way other animals are not.”

“That’s bullshit,” Mike said. “Culture keeps us alive. It’s the same with insects. It’s a matter of degree, not kind, and the same goes for what you call freedom.”

“Suit yourself,” I replied, “but at least hear me out. According to the way I perceive God, human culture is a product of God’s freedom. In culture, God acts out the self-aware expression of freedom. This higher-level experience is two levels removed from God’s least free expression. This freedom brings with it an ‘empty box,’ a box of negation—a box attached to consciousness. Other animals are boxless. Consciousnesses–self-consciousness—uses this box to see what’s not, and ask ‘why?’ With the good comes the bad, however. This box also permits ruthless people to value greed over knowledge, violence over peace, and vengeance over beauty. Without this box, though, agreements for the purpose of securing peace and preserving beauty would not be possible. Judgments would not be possible. Self-expression would not be possible. The history of civilization would not be possible. In fact, the history of civilization is the history of this box, the history that records the struggles for liberty and the freedom to overcome that which prohibits liberty. When we seek the origin of freedom, we end up in religion.”

“You think religion can save the world!” responded Mike. You think if only people believed as you do, they would act differently? How ignorant! How pretentious! Who is shortsighted and stubborn now?”

“I don’t know,” I said, “Actually, I try not to think of it in those terms. It’s too scary. After searching all these years, it’s enough for me to have a security blanket that works for me.”

“You deserve an ‘at-a-boy’ for that,” Mike replied. “Everybody’s entitled to their beliefs; that is, as long their beliefs do not deny the beliefs of others. Even if you wanted to change the world, in my opinion, you couldn’t, not with what I just heard. The truth is I don’t understand a thing you just said. But, if it’s any consolation, I did enjoy hearing it. I don’t know why. How about another beer?”

“Sounds like a winner,” I replied, “but indulge me for just a little bit longer. I will be specific.”

“If you must,” Mike replied, “Waitress, two more beers pa’ lease.”

“First, God is the inescapable depth and center of all there is. The immanence of God is what I call freedom and this immanence is present as nature. When freedom achieves self-consciousness it is able to name and create truth and beauty. In fact, it calls us forward into life, love, and wholeness. The biblical Jesus was, most likely, so completely transformed by his awareness of the divine that his thoughts, words, and deeds were recognized as divine. Not surprisingly, the gospel writers saw him as the Son of God, and translated his story into the Passion Play that it was, — it is. My religion has nothing to do with ‘revealed truths,’ and it is not about heavenly rewards or punishments. Rather, it is simply a way to perceive and process the God experience, the experience that pulses in every human being. As far as proselytizing goes, all I want to do is open people’s minds to the idea that ‘terra firma’ is hallowed ground. I mean that both literally and figuratively. In our relationship with others we share that ground, and that ground becomes sacred or profane depending on how it is shared. That is what I believe, and that is really the end. Now I’m finished.”

Quantum Strangeness Structurally Explained-Question and Solution

April 23, 2010

The source of the question and the solution to the problem

Part 4 of 4 posts

It’s time to say a few words concerning where the idea of ~bb (the Implicative affirmative of the not-me-self) came from. Unfortunately, it didn’t drop out of thin air, but once I found it, I could see it lingering in many disparate places (I identified some of those places in my thesis). As it is with many discoveries, it occurred in a flash of insight after many years of muddled thinking. My muddled thinking came mostly from reading Sartre’s Being And Nothingness. Sartre is, more than anyone else, responsible for the concept of ~bb in the structure of b~b~bb, (Simone de Beauvoir, Sartre’s life-long companion is, in my opinion, every bit the equal of Sartre in matters of philosophy, so she gets equal credit here). Sartre’s Being And Nothingness and Heidegger’s Being And Time, by explaining the inseparable nature of time and consciousness, helped me conceive ~bb, as did my studies in Nietzsche, Kierkegaard and Jaspers. Kierkegaard helped me connect “nothingness” with God, and Jaspers helped me connect reason and freedom with everything else. Here’s a quote from Jasper’s Reason And Existenz:

“The distinctions of empirical existence, consciousness as such, and spirit do not imply separable facts. Rather they represent three starting points through which we can come to feel that comprehensive Being which we are and in which all Being and everything scientifically investigable appears. These three modes taken individually are not yet the Encompassing as we represent it. Consciousness as such, the location of universally valid truth, is in itself nothing independent. On one side, it points to its basis in empirical existence. On the other it points to spirit, the power it must let itself be dominated by if it would attain meaning and totality. In itself, consciousness as such is an unreal articulation of the Encompassing. Through it, the
Encompassing is differentiated into those modes according to one of which the Encompassing can become individuated and knowable as empirical natural processes, and, according to the other of which it is understandable, a self-transparent, totalizing reality or Freedom. Empirical existence and spirit produce forms of reality; consciousness as such is the form in which we envisage the
Encompassing as the condition of the universally valid and communicable.” (p. 58-59)

In the following journal entry (I kept a journal while reading Being And Nothingness), Sartre directly references the ~bb (the for-itself) in the b~b~bb structure:

Knowledge is found everywhere except in the being of the for-itself. Worldliness, spatiality, quantity, temporality, instrumentality, etc. arise in consciousness as objects for the for-itself, but the for-itself can never become a conscious object—just like a knife blade cannot cut itself. Were it not for the inherent nothingness found in the being of the for-itself, there would not be a consciousness of knowledge. Sartre has described the for-itself as the “pure reflection of nonbeing,” and it is this negation of being which let’s knowledge come into the world. In this respect, the knower-known dichotomy is reduced to mere fabrication, since the knower does not exist. “For-itself nothingness” permits consciousness of reality, but the for-itself remains just outside the reach of that reality because there is no knower to be known.

Sartre also tells us that the ever-elusive present is a further consequence of this negation. Our location in time, to put it mildly, is not very precise. I am conscious of being conscious of something other than myself, and that something is my past self. What I grasp in self- consciousness is my past self—the self that has become being-in-itself. But, being-in-itself is being, so it follows that consciousness is always conscious of being. I have a body and I have a history; these are my objects of consciousness. I am never, however, conscious of the for-itself’s negation– its lack, hole, nothingness, (it makes no difference how you say it, all are equivalent), because this negativity for Sartre is the pre-condition for consciousness to be conscious. And further, it is this non-being of consciousness, which becomes the basis for my freedom.

To recap: Self-consciousness, or my relationship to consciousness, brings to consciousness the pure negative of my own nothingness. Self-consciousness denies itself a coincidence with itself. It denies itself a coincidence with the objects of consciousness–the consciousness-belief dyad. It is in consciousness, however, as presence-to-itself, but it denies itself the possibility of ever becoming fully aware of itself. Self-consciousness is its own negativity. Thus, I am conscious of it as what I am not, as what I lack, as a “hole” in my consciousness, as a “hole” in my very being. — End journal entries.

The basis for ~bb in the structure of b~b~bb was first disclosed by Sartre. Ironically, he interpreted consciousness—being for-itself– as proof of the non-existence of God. Actually, what I got out of his reasoning was that freedom (restricted by its environment) is all that we are. We are the being that is being what is not, while not being what is. We are the negating for-itself as it frees up the consciousness of anything except the for- itself. We are the lack that continually references the lacked. This condition of consciousness is written into Sartre’s definition of consciousness:

“Consciousness is a being such that in its being, its being is in question in so far as this being implies a being other than itself.”

Given the above, is it any wonder why self-help books line bookshelves; why people “who think too much,” are the most likely to suffer from angst, anomie, depression, drug abuse etc.; why life speeds down the tracks of boredom, desire, satisfaction, dissatisfaction, emptiness, desire, (repeat) leaving us with the unanswerable question why? Again, given Sartre’s for-itself (~bb), we are left with (and this is significant) 1) the source of the question and 2) the space that connects to the “space of logical implication.” (think Descartes’ “cogito ergo sum” here). In anthropomorphic jargon, at this level of freedom (b~b~bb), think of God as placing the baton of “logical implication” into to open hand of the relay team money guy, the guy expected to glorify the team by being the first to cross the finish line of the “good race.” Sometimes I wonder if God picked the right money species for the job!

Quantum Strangeness Structurally Explained

“Relativity,” according to Laszlo (2004), “did away with space and time as the backdrop of deterministic motion of mass points, but it preserved the unambiguous description of the basic entities of the physical universe.” In my structural theory opposites are necessary in order to preserve “wholeness,” so discontinuity, indeterminism, and non-locality become just as essential for a description of the physical universe as determinism, continuity, and locality. The levels of negation in my structural theory answer why contradictory aspects separate the macro world of Relativity from the micro world of quantum physics. Predictions are possible because the evolution of the universe takes place in this space that separates, embeds and connects—connects to the “space of logical implication.” So now we may ask: What are the pre-conditions for this state of affairs?

Determinism, locality and continuity allow for reductionist methods of science to work; that is, until science penetrates deep into that area where the integrity of the physical universe breaks down, where the deterministic motions of mass points no longer exist. At the depths of the “material world” there exists a fuzzy world that exhibits only statistical behavior, behavior only when we observe it– when we separate ourselves from it. There we find a physical reality with no uniquely determinable location, a physical reality that exists in several states at the same time, a physical reality structured by a mathematical equation. In God’s non-being, or, in this context I guess I should say, in the theory of freedom’s structural form, two “forms” stand out as a way to better understand the contradictory concepts, which remain at odds with one another in the theory of relativity and quantum physics.

The same attributes (discontinuity, indeterminism, and non-locality) that characterize self-consciousness characterize also the “double negation” that serves as the ground of freedom. Both of these “forms” generate implication. At “ground” implication remains open, while in self-consciousness, implication opens up the human world-historical-process. In other words, the negation that lies at the center of self-consciousness, the negation that permits our capacity to solve mathematical equations, lies also at the “ground level” of our experience with quantum physics. Because observation takes place in the space of continuity, determinism and locality– self-consciousness’s negative space— there is an unavoidable clash of worlds—the world of continuity, determinism and locality (relativity) clashes with the world of discontinuity, indeterminism, and non-locality (quantum physics). Bottom line—the theory of relativity accurately describes natural phenomena. Einstein’s equations, when applied to the world of physical events, provide accurate information concerning our status as participating agents in the physical universe. Likewise, quantum mechanics accurately describes natural phenomena. Only the phenomena being described are “fuzzy” because, as it is throughout freedom’s dialectic, the space that separates also embeds and connects. In other words, on the quantum level, self-consciousness confronts its own ground condition in the form of the “phenomenal strangeness” of quantum physics.

Ultimately, from its most holistic perspective, dialectical freedom’s structural form tells us: Were it not for the negative space/condition of determinism, continuity, and locality, the human consciousness of discontinuity, non-locality, and indeterminism (opposites are necessary to conserve wholeness) would not be free in a world of our own experience (by degrees, experience of our own choosing), seeking truth, justice, and religious meaning.

Looking Ahead To A Hopeful Future

February 14, 2010

For a description of the above diagram see my The Voice Of The We Of Divinity Post 1 and 2. Here’s a description sample:[In other words, in the psychological mind quadrant, we are constantly being stimulated, inspired, (and disgusted) by the hermeneutic circle of communication that comprises this quadrant. The independence, integrity, and freedom of the individual,–the groups, organizations, and institutions that the individual participates in, are encountered in this quadrant. Language, politics, morality, and religion originate here. Justice gets done here. Worldviews are created here. “Approved life styles” are affirmed here. Hamlet gets read, discussed, and criticized here. When our purple self horizon expands, it moves us further into this quadrant, into that place where the scope of human discourse burgeons. To quote Lett, (speaking in a different context) this is the quadrant “where people will assign meanings to their activities and experiences and will invest considerable intellectual and emotional currency in the development, expression, and preservation of those meanings.” (James Lett, The Human Enterprise, p.97) But, even though our mind is, so to speak, set free in the purple quadrant, our body remains in the blue quadrant. So, where do we go when the blue-self horizon expands?

Well, if you’re me and you live in a place where snow covers the ground six months of the year, you dream about wintering in Florida.]

By the way, in terms of my posts on God’s footprint– that which separates/connects the observer to predicable (physical) events is the purple quadrant, i.e., the crust that defines the pie piece shape of the footprint.

Occasionally, I get flashes of insight. I had one the other day, so I will now add it to my blog. It goes here because my insight was/is a very good summation of the 555 typewritten pages that is bwinwnbwi’s blog:

L…Does God exist?

O…It is probably better to ask what is God as opposed to does God exist.

L…Okay, What is God?

O…God is logic.

L…Oh really, then what is logic?

O…As the premier liberator, logic is what liberates the “otherness of existence.”

L…And existence, what is that?

O…Existence is what embeds and restricts the liberation of the “otherness of existence.”

L…So existence and God are different then?

O…Not quite, the triune of existence, logic and otherness forms the single Godhead of the Trinity.

V…Excuse me for butting in, but upon hearing my name I feel compelled to add to the conversation. After all, it is my form that comes closest to describing the Godhead of the Trinity.

O…Welcome. I bid you go for it; help all of us better understand the triune of existence, logic and otherness.

V…Okay. Let the V image represent the liberation of the “otherness of existence.” Let one side of the V represent the empirical world (aesthetic continuum) and the other freedom. Identify the vertex, the bottom of V, as ~~b (the purist form of unity). Somewhere above the V vertex, on the liberation side of the V, let the letter b represent a higher form of the “otherness of existence” (life) and ~b represent existence (~b on the empirical side). Life moves freedom forward and in this case upward too. Further up the V, let ~bb represent an even higher form of the “otherness of existence,”– the participatory moment of a conscious self, and let b~b represent (on the empirical side of the V) the existence of the physical event of a self-conscious being. With the advent of self-consciousness, freedom again moves forward. The V grows larger (and wider) as the story of civilization unfolds.

L…And this is God?

V…Yes. God is the logic of existence, the logic that affirms the unity of existence, life, self-conscious beings, and the “otherness of existence”, or the ground out of which all things arise and return.

L…Why would anybody buy into this abstract mumbo jumbo? Where’s the “jack”, the benefit, the reward?

V…I’m only the form of the Godhead, I’m not the experience. However, for those “in the know,” the otherness of existence—freedom-liberation is reward enough. But there is more. The experience of all there is waits for those who are capable and aspire to have this experience. In this experience there is the felt form of the affirmation of all there is, there is…..

E…My apologies for this interruption, but upon hearing of the Godhead experience; I just couldn’t keep silent any longer! Let me introduce myself, many names haunt me, but only one can be experienced—LOVE. [That you need Love more than anything, you know at all times in your heart. But don’t you know also that Love needs you–in the fullness of eternity, you? You need Love in order to be, and Love needs you for that which is the meaning of your life.] (Paraphrased from a Martin Buber quote in his book, I And Thou, p. 130. I substituted the word love for the word God here).

Our freedom is not meant to deny the emotionally moving, immediately experienced aspect of ourselves; quite the contrary, it is in this emotionally moving, immediately experienced aspect of ourselves where the divine comes to be a truly shared experience.
Here’s a new post, well, not quite! I stopped posting because, basically, I don’t have anything more to say, but, in WordPress (my Yahoo 360 escape vehicle), I noticed I was not getting any reads on my structuralism paper’s most significant Foucault post (a paper not posted at Booksie). The problem, I believe, was/is that this post is separated from the other Foucault posts by other posts explaining my dialectic theory of freedom. The Foucault post in question, however, introduces the spiritual significance of my freedom theory, and this brings me to the reason for this post—it is the Foucault post and the post of spiritual significance combined—a post well worth reading. For the record, I want to thank WordPress and Booksie for providing the space and the opportunity for me to express my thoughts, hopes, and beliefs. Thanks!

THE PHYSICS OF A NEW EPISTEME-A NEW RELATIONSHIP WITH NATURE

In so far as liberation occurs, power arrangements occur. And, in so far as power arrangements occur, they begin to dictate the terms of the liberation process. According to Foucault, these power arrangements become the defining force in the environment. As has already been pointed out, the liberation movement of freedom eventually liberated the “implied knowledge of the environment.” From that point on, knowledge became the most encapsulating vehicle of freedom and freedom became manifest in power relationships.

Social organization and social structure are born out of the power arrangements which best reflect the prevailing episteme. According to Foucault, man (as a conceptual entity) and scientific knowledge are also born out of these power arrangements. Blanchot describes the theme that surfaces “above the analysis” in Foucault’s books:

“Thus, already in The Archaeology of Knowledge, where we seem to indulge in the illusion of an autonomous discourse (an illusion with which literature and art perhaps bewitch themselves), there are announced the multiple connections between knowledge and power, and the obligation to recognize the political effects that are produced, at any given moment in history, by the ancient desire to disentangle the true from the false. Knowledge, power, truth? Reason, exclusion, repression?” [Foucault, Blanchot, 1987, p. 80]

These power/knowledge relationships, when considered in the context of the liberation process, become just another obstacle that stands in the way of liberation. These “pockets of power,” in the form of social structure and social organization, may be thought of as static elements in the liberation process; that is, from the point of view of the people who tend to benefit from these “pockets of power” they are static, but, from the point of view of the people who are “locked out” of these “pockets of power” they are oppressive. In other words, although power/knowledge relationships dictate the options available in terms of accessing one’s environment, ultimately, there is no preferred state of privilege and control; it all becomes an obstacle in the liberation process.

Of course, in the real world, I realize I have just described the stratification of the “haves” and “have-nots;” and, I suppose, Foucault would be content to leave it at that. One cannot deny that built into the power structure of social organization is the secured status and privilege of the groups that possess the most power. And further, this security, more often than not, becomes secured by denying power (access to the environment) to an “underprivileged” class of people. That said, it should also be noted that the power/knowledge consequence of the liberation process, as it becomes manifest in the highly differentiated attributes of society (Durkheim) contributes positively to the individuals well being, health, growth, and freedom–the freedom that satisfies needs, permits access, provides security, encourages aesthetic appreciation, provides moral examples, and, promotes justice,–attests to this fact. At the very least, in so far as change is inherent in the liberation process, this change may be for the better. In order to understand how this change for the better can come about, a whole new way of thinking must incorporate itself into the social fabric. A new episteme, in Foucault’s language, must arise. This episteme has already taken root, I believe, in the logical implications generated by the new physics.

The new physics speaks of strange and exciting phenomena. Where this physics will take us is presently unclear but, what is becoming clearer is that it is incorrect to think of our relationship to nature in terms of the three-term relationship of Locke’s mental substance, appearance and material particles. Berkeley, Hume and Kant addressed the inadequacy of this three-term relationship. In brief, John Locke did not have to choose this three-term relationship to explain Newton’s particles. He could have said that mathematical space and time is the vehicle which allows for an analytical account of the aesthetic continuum and that the observer and what appears for the observer are determinations of this aesthetic continuum.

[Footnote. This and the next couple of paragraphs are meant to be a very brief summary of a theme developed in F.S. Northrop’s book, The Meeting of East and West, see chapter entitled The Solution of the Basic Problem, p.436]

He could have said this but he did not because it would have been extremely difficult, given the interpretation of Newtonian physics at the time.
Now we know that it is more accurate if we describe our relationship to nature in the form of a two-term relationship. The first term of the two-term relationship is the theoretically postulated, hypothetically designated, component of experience while the second term is the immediately sensed determinate portion of the aesthetic continuum. This aesthetic component of experience is relative to every individual while the theoretic component occurs in a public space characterized by repeatable experiences. Confirmation of the theoretical component of our experience becomes the key word here and this confirmation may be formal, as in a scientific result, or it may be informal, as in the best that pragmatism has to offer – if it works, use it.

In The Eye Of You And Me We See The Eye Of God

What We Have Here Is A Spinoza Monism With A Mobius Twist- God Existing Inside Out

In the process of writing this paper I have deliberately refrained from using spiritual connotations to describe freedom’s synchronic axis. And, indeed, I suppose one of the beauties of this idea is that one is not forced into making the “leap” to a more spiritual interpretation of freedom (the humanism of James or Dewey will do just fine here). But, the fact remains that my description of freedom is based in two logical primitives, one being found in the logic that something has to first “be” before it can be negated i.e., the principle behind Descartes Cogito, and the other, the affirmation that follows from the negation of a negation. In self-consciousness (discontinuity occurring in continuity) we see the affect of the first logical primitive and in not, not being we see the logic of an affirmed wholeness, affirmed God. It is also in self-consciousness where Piaget’s functional center emerges, where the constructive process begins, and where identities are created/discovered, and all of this is based upon the structural transformations of not, not being as it evolves into the self-consciousness of human consciousness (or the answer to the questions–“Who participates?” and “What is participated in?”).

This implied wholeness is outside of experience, but it only requires a small “leap of faith” to conclude that God exists in this affirmed indeterminate wholeness, exists in this “ground of being,” exists in the “affirmative ideal” that is at the center of structuralism and logic, which, in turn, permits the freedom to ask the question: Does God Exit?

And, operationally speaking, the answer to that question is that in the liberation of self-consciousness, given the logical relations implicit in self-consciousness (God and freedom are One), God not only exists, but God is also all-knowing, all-powerful, and all-present.  What we have here, ultimately, is a Spinoza monism with a Mobius twist, a God simultaneously existing inside out.

In what follows I will not evade the spiritual content that the synchronic axis of freedom generates. In this Mobius twist we find the final answer to the questions, “Who participates?” and “What is participated in?”

In the immediately grasped indeterminate, all-embracing oneness of God’s freedom lies the source of the knower and consequently the knower’s freedom. F. S. Northrop tells us how wondrously close we are to God when he says:

“Now it is precisely this ineffable, emotional, moving quale that constitutes what is meant by spirit and the spiritual. Thus in order to do justice to the spiritual nature of human beings and of all things it is not necessary to have recourse to idle speculations, by means of which one tries to pierce through the glass beyond which we now see darkly, to supposedly unaesthetic material substances behind, or into some unreachable and unknowable realm where mental substances are supposed to be. On the contrary, the spiritual, the ineffable, the emotionally moving, the aesthetically vivid — the stuff that dreams and sunsets and the fragrance of flowers are made of — is the immediate, purely factual portion of human nature and the nature of all things. This is the portion of human knowledge that can be known without recourse to inference and speculative hypotheses and deductive logic, and epistemic correlations and rigorously controlled experiments. This we have and are in ourselves and in all things, prior to all theory, before all speculation, with immediacy and hence with absolute certainty.” [F.S.. C. Northrop, The Meeting of East and West, p.462]

All intuitive sensitivity and religiously felt compassion flows from the all embracing oneness common to man’s nature and nature’s creatures, up through the many levels and transformations of freedom until it finally becomes manifest in the self-realized aspect of human freedom as love, caring, happiness and reverence. The telling factor behind this whole process comes with the knowledge that the “I” of God and the “I” of you and me are one in the same. Here I am reminded of the penetrating words of the Christian mystic, Meister Eckhart who is reported to have said, “The eye in which I see God and the eye in which God sees me are one and the same.”

In other words, the liberation of God’s non-being becomes God’s immanence in the here and now while, at the same time, there exists an implied transcendent God (the ground of everything, the source of all becoming). Divine immanence, however, is particularly important to all living creatures because it encapsulates all the “reality” that can be experienced and known.

Love God Freedom End of Life Story Redemption Chapter Finis

January 25, 2010

I’m taking a break from posting. I can’t say when or if I will return. (In terms of further reading, I suggest my Voice of the We of Divinity post.) My conversation with the Devil comes to an end here. The devil, in all this, has been my creative attempt to give voice to the ~b of ~bb in freedom’s dialectic at the level of b~b~bb, and, as such, “soul” in my story becomes the equivalent of that which connects human beings to God. The problem is that what connects God to humans also separates humans from “self” (self as the implicative affirmative of the not-me-self) and God. Free will and self-consciousness, however, follow from this separation. We have the “option to choose,” and, of course, choice carries with it a lifetime of baggage which determines “how we choose.” Nevertheless, choice falls between good and evil and if per chance it should land in the neighborhood of evil, civilization provides law and order to counter harm and mayhem. Again, in terms of freedom’s dialectic, the ~b of ~bb at the level of b~b~bb is the source of meaningful symbol creation, which, in turn, opened the door to the creation of language, myth, religion, art, theoretical knowledge, and the rest of the civilizing processes that we call civilization. This ongoing self-liberation is not only embedded in civilization, it is also embedded in the aesthetic continuum and it is here that the true meaning of life will ultimately be found. The gorgeous sunset that sometimes swells our eyes to tears is not just a product of the spinning earth; it is also part of the spontaneous, pulsating, emotion that flows from the whole of the aesthetic continuum. Inspiration for the poet, painter, and musician comes not from cerebral musings, but rather from the empowering emotion that inspires life, imagination, and awe. The strength and resolve necessary to create a better world is not found in analysis and calculation, but rather in the empowering emotion that calls us to love, beauty and truth. The immediately grasped, emotionally moving ground out of which all things arise–the aesthetic component of our experience–beckons us to seek the impossible, express the unspeakable, and imagine the inconceivable. The ~b of ~bb at the level of b~b~bb, — or the voice of the devil in my story—is the voice of Divinity made whole in consciousness, and, as such, this voice is not the traditional voice of Lucifer, Satan, or the Devil. This soul-stealing demon of tradition, rather, was the imagined product of wandering nomads lost in the desert many millenniums ago, or so says Randy Newman in his Rock Opera Faust, and I agree. However, imagination itself is a product of the ~b of ~bb, so, to put a more wholesome spin on the plight of the wandering nomads, one could say that the voice of Divinity, via the imagination, was admonishing consciousness not to stray from the divine path. Again, self-consciousness and imagination are component aspects of the voice of Divinity, but in general parlance of dialogue the word typically used to reference that voice is “conscience.” However, Divinity has a more direct and powerful voice. Divinity (when it truly speaks) speaks through the language of love. This post ends with an epilogue concerning God, love, and my description of what I have concluded to be the ultimate meaning of life.

I Surrender To The Endless Love That Binds Us All

In Your Darkness I See The Path Of Refuge-The Path To The Loving God That Beckons

Future Time Ten Concluded

“Ahhh, finis, what a sweet sound,” said MV. “Let us be off then!”

“Not so fast,” I replied, “where could I possibly go? In your darkness I see the light that shows me I have already arrived. It’s you who have kept me apart from the Lord. Nothing is separate from God, nothing except this ‘sense of separateness,’ which is you. If indeed I was separate from the Lord, I could not exist. As long as you do your work, that is, spread hate, vindictiveness, jealously, cruelty, and uncaring ways, there will be no reconciliation, no communion, no God-connectiveness. ‘Self-centeredness’ opens the door to everything except the Divine. Ego forces the Divine out of existence. That law, although not found in any textbook, says it all. As Heaven’s fallen angle, your boundary, your horizon, not only shows me how I am connected to God, it also shows me how you are kept apart from God. That is truly the mark of Satan, — the mark you are powerless to change. However, without you there would be no questioning, no progress, and no success; without you I could not ask: How can I do God’s work? With the answer to that question, though, you become a mere shadow presence. Over those who can ‘walk the talk,’ you have no power. I have paid my dues. It is your darkness that illuminates the path before me now. Your darkness points towards the refuge where you cannot trespass, toward the liberated and liberating condition of the loving God that beckons!”

“Aren’t you forgetting something? You’re dead,” MV replied. “It wasn’t out of kindness that you murdered yourself. It wasn’t love that drove you to suicide.”

“But it was,” I said. “I could not live without it. It was just a flicker, but a flicker of the real thing was, for me, a flame all-consuming. My vision was limited back then; it was simply a girl—that girl, and I didn’t understand, but that did not and will not make me your slave, and besides, slaves love, too!”

“Just think,” said MV, “if you knew back then what you know now you could have lived a different life, a real one. You do have blessings to count, though. Your memories are real. You will need them where you’re going. If you’re lucky, those memories may be consoling.”

“You poor fool,” I said. “If only you could long for beauty, yearn for completeness, or feel the need to be free, then you wouldn’t be so quick to judge me or anybody else. I have found God in the Absolute Affirmation of existence, but you can’t do that! What I see and feel you cannot see and feel. I know, like I have always known– but even more so now–that God is love. Love is what the Absolute Affirmation is all about. It is love that must be affirmed. You are not the liberator. The real liberator is love. Lover and beloved become as one in love. All opposites come together in love. Love is where real liberation takes place. There is no substitute for it. Separation does not exist there. Love is the greatest apperception. You have no power before love. Freedom, beauty, and completeness are embedded there; the psychic and the cosmic are embedded there. It is the same in death as in life, and I know that you know that, even if it is beyond you! You cannot change the unchangeable! If you want me, take me; that is… if you can. In either case, I am going home. You’re nothing compared to the eternal baptism of love! To consummation I surrender; to the unending love that binds us all, I surrender!”

Epilogue

The Word Of Revelation Is: I Am There As Whoever I Am There, Nothing More

In Truth, There Is No God-Seeking Because There Is Nothing Where One Could Not Find Him. How Foolish And Hopeless Must One Be To Leave One’s Way Of Life To Seek God: Even If One Gained All The Wisdom Of Solitude And All The power Of Concentration, One Would Miss Him

God And Love

Since the Enlightenment, minds at the cutting edge of intellectual development worship at the logic and reason alter. Emotional disturbances are either irrelevant to intellectual progress or worse– prohibit it. Our emotional nature, particularly in this Age of Reason, has been relegated to the irrational part of the animal brain. But not here—not in God’s love attribute!

Factual data, hypothesis, generalization, judgment, all the signs and symbols of language originate in and are part of our sensuous and emotional experience, our aesthetic experience. Words have histories and, if traced back far enough, those histories end in the participatory process that occurs between consciousness and the aesthetic continuum. As I have described in an earlier post, the participatory event reifies conscious objects (language being one of them) and, in the process, the environment becomes objectified. In the end, whether in metaphysical thought or discursive reason’s manipulation and formulation of signs, symbols, and ideas, it is all about the participatory event that sees, feels, understands, and acts.

For many of us, affirming God is easy. Getting to know the meaning of the relationships behind that affirmation is the all-important next step however. Fortunately, Martin Buber was there first, so I’ll let him do most of the talking here. Affirming God, for Buber, is no more difficult than affirming the ground out of which duality arises, and Buber understood this. In his book, I And Thou, he alludes to the spiritual significance of this affirmation when he says:

“Dimly we apprehend this double movement –that turning away from the primal ground by virtue of which the universe preserves itself in its becoming, and that turning toward the primal ground by virtue of which the universe redeems itself in being –as the metacosmic primal form of duality that inheres in the world as a whole in its relation to that which is not world, and whose human form is the duality of attitudes, of basic words, and of the two aspects of the world. Both movements are unfolded fatefully in time and enclosed, as by grace, in the timeless creation that, incomprehensibly, is at once release and preservation, at once bond and liberation. Our knowledge of duality is reduced to silence by the paradox of the primal mystery” (1970, p. 149).

In freedom’s dialectic, double negation, life, and the implicative affirmative of the not-me-self may be thought of as representing Buber’s turning away from the primal ground, while double negation, death, and the physical event may be thought of as turning toward the primal ground that conserves and redeems being. Affirming a transcendent God then becomes no more difficult than affirming the ground out of which duality arises, but in doing so, one is also affirming God’s immanence—God’s thou-ness.

In the human being the I-thou, I-it, aspects of the world arise. It is in “presence,” a presence other then I-it, that the eternal You achieves the power of articulation—the God-presence that occurs in and through human relationships. In, I And Thou, Buber illustrates this point often and with elegance:

“…in every You we address the eternal You, in every sphere according to its manner. All spheres are included in it, while it is included in none.” (p. 150)

“Of course, God is ‘the wholly other’; but he is also the wholly same: the wholly present. Of course, he is the mysterium tremendum that appears and overwhelms; but he is also the mystery of the obvious that is closer to me than my own I.” (p. 127)

“…in truth, there is no God-seeking because there is nothing where one could not find him. How foolish and hopeless must one be to leave one’s way of life to seek God: even if one gained all the wisdom of solitude and all the power of concentration, one would miss him.” (p. 128)

“The word of revelation is: I am there as whoever I am there. That which reveals is that which reveals. That which has being is there, nothing more. The eternal source of strength flows, the eternal touch is waiting, the eternal voice sounds, nothing more.” (p. 160)

“The encounter with God does not come to man in order that he may henceforth attend to God, but in order that he may prove its meaning in action in the world. All revelation is a calling and a mission.” (p. 164)

“God embraces but is not the universe; just so, God embraces but is not my self. On account of this which cannot be spoken about, I can say in my language, as all can say in theirs: You. For the sake of this there are I and You, there is dialogue, there is language, and spirit whose primal deed language is, and there is, in eternity, the word.” (p. 143)

The bottom line here is that communication occurs “between” God and the infinite regress of Being. God is there in my relationship with nature and God is there in my relationship with human beings, but it is in that relationship, my relationship with other people, where the highest order of communication resides, where the eternal You communicates, –in the I-thou relationship. That said, one question remains: Why all this communication? Why anything at all as opposed to nothing at all?

Language Development Follows From The Need To Express Complex Emotions

The Passionate Need To Express And Understand Life’s Meaning Drives (For Some) Their Mental Life

God And Love Continued

For me, the God qua God idea is totally incomprehensible. Emotion is another thing all together, though. Without emotions consciousness could not exist. Thinking and feeling are so entwined in consciousness that some have argued language development follows from the human need to express complex emotions. William James held that “stream of consciousness” is comprised of both thinking and feeling elements. Feeling, for James, participates in knowledge and understanding. Echoing this sentiment, in his article, Reason and Feeling, Professor Creighton explains:

“In the development of mind, feeling does not remain a static element, constant in form and content at all levels, but…is transformed and disciplined through its interplay with other aspects of experience…Indeed, the character of the feeling in any experience may be taken as an index of the mind’s grasp of its object; at the lower levels of experience, where the mind is only partially or superficially involved, feeling appears as something isolated and opaque, as the passive accompaniment of mere bodily sensations…In the higher experiences, the feelings assume an entirely different character, just as do the sensations and other contents of mind.”
(Susanne K. Langer, Philosophy In A New Key, p. 100)

Of course, there will remain an inefficacy concerning emotion and language. Language is after all a poor medium for expressing one’s emotional nature. But, when looked at holistically, it is certainly possible that myth, ritual, art, language, and the abstract logical necessities encountered in mathematics and science are products of one’s passionate need to express and expand meanings. One might even go as far as to say that the passionate need to express and understand life’s meaning drives one’s mental life. But, if true; that is, if mental life is all about discovering life’s meaning, then we will forever remain frustrated. Professor Northrop tells us why when he says:

“Now it is precisely this ineffable, emotional, moving quale that constitutes what is meant by spirit and the spiritual. Thus in order to do justice to the spiritual nature of human beings and of all things it is not necessary to have recourse to idle speculations, by means of which one tries to pierce through the glass beyond which we now see darkly, to supposedly unaesthetic material substances behind, or into some unreachable and unknowable realm where mental substances are supposed to be. On the contrary, the spiritual, the ineffable, the emotionally moving, the aesthetically vivid—the stuff that dreams and sunsets and the fragrance of flowers are made of—is the immediate, purely factual portion of human nature and the nature of all things. This is the portion of human knowledge that can be known without recourse to inference and speculative hypotheses and deductive logic, and epistemic correlations and rigorously controlled experiments. This we have and are in ourselves and in all things, prior to all theory, before all speculation, with immediacy and hence with absolute certainty.” (The Meeting of East and West, p.462)

The Need To Share The Sublime-Share Love-Answers The Question Why Exist

You Are Not The Liberator-Love Is The Real Liberator

God And Love Concluded

Staring into the heart of the Milky Way galaxy on a warm summer’s night, it is impossible not to feel the emotion. Or, again, picture yourself perched on a mountain peak, the setting sun’s soft yellow rays illuminating the range of peaks before you. In very special moments like these something happens, something sublime! What could possibly be more sublime? Perhaps sharing the sublime with others! It is, I believe, the need to share the sublime that answers the question Why Exist. But even on this mountaintop Buber was first:

“That you need God more than anything,” says Buber, “you know at all times in your heart. But don’t you know also that God needs you–in the fullness of his eternity, you? How would man exist if God did not need him, and how would you exist? You need God in order to be, and God needs you for that which is the meaning of your life.” (1970, p. 130)

Sadly, for me to really appreciate Buber, I had to read him through the prism of freedom’s dialectic. Somehow that bites! But, on the other hand, look at all those people who read Jesus; how many really experience the meaning of the words: Love God with all your heart and do on to others as you would have others do on to you? Probably not many! I want to end this post by describing a relatively recent event (the meaning of which I am still struggling over). Maybe I should call it a revelatory event, or maybe not. Like the people who read Jesus but don’t hear, I’m not exactly sure how much of a revelation this was/is! Anyway, the actual event I’m about to describe took place a very long time ago. I’m going to let the woman in the event do the talking here. At the time, she was advocating a particular mystical tradition and when I begged off her invitation to join the group, she stood up and walked away. From afar I continued to watch her meander down the beach as she stayed in and out of the clinging ocean surf, but, while watching, I reached for my bag and took out pencil and paper and began to write down the highlights of our conversation. She was a strong woman, very impressive, as you can probably tell from my notes:

“Love, propelled by the beauty it creates,” (I’m paraphrasing somewhat here), “burns through the senses in music, poetry, literature, painting, dance—all artistic forms of expression follow from it. Love animates and grows. Without it, there would be no work ethic, no survival. Perhaps, someday, you will have the inclination and the time to look beyond yourself, to that world where creativity and love burn brightest. If that day comes, I dare say you will come to know that love is what the Absolute Affirmation is all about. It is love that must be affirmed. You are not the liberator. The real liberator is love. Lover and beloved become as one in love. All opposites come together in love. Love is where real liberation takes place. There is no substitute for it. Separation does not exist there. Love is the greatest apperception. You have no power before love. Freedom, beauty, and completeness are embedded there; the psychic and the cosmic are embedded there. It is the same in death as in life, and I know that you know that, even if it is beyond you! You cannot change the unchangeable!”

In freedom’s dialectic, where self-consciousness, life, and duality—the affirming structures of God—become transparent to mind, divine love emerges. Love is, according to the great mystic sage from India, Aurobindo (1892-1950), “a union of self with self, soul with soul, and spirit with spirit.” In freedom’s dialectic this union is already achieved, but experiencing the immediacy of this union in the here and now is a very rare experience indeed. For me, this experience remains only an idea, but for others, few to be sure, love is all there is!

The Medium Of Soul End Of Life Story Chapter 6

January 23, 2010

In this, my next to last chapter before the end of my End Of Life Story, the Devil and I continue to argue over the disputed wager, but the relationship between us begins to shift. Unbeknownst to the Devil, the “condition of the possibility for the devil’s existence,” begins to unravel as the discussion moves into the more positive effects of this condition. I manage to keep my soul until after I have introduced, at the end of this chapter, the article Stranded In Flatland—A Critique of Education in Modern America [By David Fideler].

I Am All You Hold Dear And When Things Go Wrong I Am That To

You Limit Freedom And Consciousness—You Are Incompleteness

Future Time Nine Concluded

“So am I finally out of the hole? I said.

“Which hole?” replied MV.

“Remember, according to you, Matthew Broderick and I were inside Godzilla’s footprint looking for a footprint,” I responded, “but all we found was dirt.”

“Oh, that hole,” exclaimed MV. “What do you think? I’d say yes; now that you are on the outside looking in. From atop the hole, you can see the whole footprint, and taking in God’s footprint, what you see is the ‘designer of dirt!’”

“Hey, you’re preaching to the choir here! My two term reality concept made God’s footprint possible,” I responded. “But where are you in all this? In the scientific journals I don’t recall one citation with your name on it.”

“What’s unusual about that? Hate, cruelty, pain, or for that matter, beauty, justice, and goodness are not cited either,” replied MV. “Does that mean its all illusion? Does that mean what we see, hear, smell, taste and feel doesn’t exist? Sometimes you have to ask: just how smart are the smarties?”

“Okay, so where do you fit in,” I replied. “I know that as the ‘enabler of creation’ you are everywhere, but I think I’m missing some details, as you so lovingly like to remind me!”

“How can I refuse such a ‘sweet request,’” said MV. “Sometimes you’re just pathetic! You are right about one thing, though. I’m in everything. I’m earth, sky, and water. I’m food, air and sex. Without me there would be no hope, no dreams, or future. Hell, without me the ‘big bang’ would have been a ‘big fizzle.’ I am the great ‘Enabler’ and ‘Ennobler’ put together. Do you get it yet?”

“Alright already, calm down,” I said. “All I’m asking is that you fill me in on a few more details. Ok?”

“You know all you need to know,” replied MV. “First Atlas shouldered the world. Then, briefly, Hercules hefted the weight. But everybody knows that muscle, even those muscles, can not support the world. Fortunately, this problem was solved when the weight fell upon the back of the mighty turtle—and after that it was turtles all the way down. Well, I’m the shell of that turtle. Without me there would be nothing above or below!”

“Bull,” I responded, “You are the fractional nature of freedom and consciousness; you are that incompleteness! You are change and death. You are also the slayer of freedom and growth. This is where you fit in. How am I doing?”

“Not bad, but way to gory,” replied MV. “You left out what’s really important. My, my, you have forgotten so much? Without me this conversation couldn’t take place; there would be no stories, no questions, or, for that matter, no libraries, goodness, justice, or right and wrong. You also left out my potentialities, the potentialities that you, more than most, could not live without. Without me there would be no ‘shake you alive wilderness experiences,’ no sunrise, sunset, magnificence’s, and those love interests, the one’s that used to keep you awake at night, the one’s consummated only in your dreams—don’t blame me for that,– zilch, up in smoke, gone! Read my lips, nature’s nurturing is not possible without me! In fact, to see where I fit in, look at everything you hold close to your heart!

Morality, Goodness, Justice And Evil Are Products Of Free Will

Death Is Only A ‘Right Of Passage,’ A Structural Necessity, A Mere Door Separating Different Levels Of Freedom And Consciousness

Future Time Ten

“It is as you say it is,” I said. “I see now.”

“See what?” exclaimed MV.

“The whole picture,” I replied. “It seems like a lifetime ago, but I remember the moment your voice first popped into my head and said that without evil, righteousness and goodness would disappear. At the time, I thought I was going insane. But it’s true. Right and wrong, good and evil, are flip sides of the same ‘free will coin.’ Morality, goodness, justice, and evil necessarily follow from free will. It’s all about the continual structuring and liberation of an evolving universe. I see it clearly now!”

“What else do you remember from that conversation?” said MV. “Do you remember my promise? You seem to have penetrated reality’s nexus, so you must feel pretty damn good–right?”

“I feel strange. It’s a bit numbing,” I replied, “but I can live with that.”

“A hum! That’s probably a bad choice of words,” said MV. “In the overall scheme of things, nobody lives forever—if you catch my drift.”

“Well, I don’t feel bad,” I replied, “but, in a round about way, maybe we do live forever. After all, death is only a ‘right of passage,’ a structural necessity, a mere door separating different levels of freedom and consciousness, even without death, freedom and consciousness remain, albeit at a diminished level – right?”

“Have you forgotten who you are talking to,” said MV. “In this life you owe me; a pact must be obeyed. You don’t know it all, but you know enough to lose it all. Do you remember our bargain? You agreed to something back in New Orleans, what was it?”

“Yes, I remember,” I replied. “It went something like this: If God exists and pain and suffering are a necessary part of all that is righteous and good then I would willingly give up my soul in return for that ‘truth.’”

“Very good,” said MV.

“But wait, there’s more,” I exclaimed. “You also told me that because bad becomes good, the wager was a win, win, situation. In effect, by striking that bargain, I got you out of my head and in the future I would, with your help, become privy to the truth that everything is part of the Divine plan. Well, I’m there. I see that now. You’re not the Devil of old; you’re simply the structural manifestation permitting someone like me to believe that Satan exists. Other people, upon hearing of your possible existence, have the option to choose for themselves whether to believe or not to believe. Well, I have chosen not to believe, so go away; leave me alone?”

“Ignorance isn’t bliss,” responded MV. “Welching on this bet is not an option, comprende! What else did we agree to back then? Don’t strain that poor little memory of yours, I’ll tell you. Back then I said your knowledge was incomplete and you had to admit that fact before I could help you find the truth—that was part of our deal. And further, I pointed out that you possessed a total lack of knowledge when it came to matters of Divinity. Do you recall the phrase, ‘In God’s house there are many mansions?’ In that cockroach infested apartment of yours, your arrogance was hardly perceptible, but now it seems it has become your passion. You were barely worth my time back then, but now, I must admit, you make me proud. Be advised though, there will be no reneging here. Begging, however, is allowed. Win me over if you can!”

“I will not beg,” I replied, “and furthermore I admit that I do not know everything. You do agree, though, that everything is part of the Divine plan-right?”

Determining What Is Divine From What Is Purely Human Is Very Problematic

Language Is Divine, But How It Is Used, Or Can Be Used, Is Another Thing All Together– Science Too Is Divine, But Its Application Can Be Totally Profane

Future Time Ten Continued

“Yes, inside and out, the Divine plan is everywhere,” said MV, “however, as you yourself have pointed out, some things are not divine, they’re just plain human—and thank God for that!”

“Exactly, that’s my point,” I replied. “The problem is figuring out what is Divine and what isn’t. For you, retributive justice is Divine, but I only have your word for it, and quite frankly, your reputation precedes you when in comes to lying, treachery, and deceit. The rest of it, however, makes perfect sense; that is, the continual structuring of an evolving universe makes sense. Christ, I’ve even had dreams about it, or were you somehow the source of those dreams too?”

“No, your dreams are your own,” said MV. “If you need explanations, go read a book on dream physiology.”

“And that’s what dreams are about,” I replied, “the excitation of random neurons firing in the brain?”

“They certainly aren’t about free will,” said MV.

“But are they part of the Divine plan?” I replied. “I know my dream was about divinity, but was it also part of the Divine plan? I’m going to say yes because I prefer to think of it that way, but, determining what is Divine from what is purely human is very problematic. Hell, even science falls into that gray area. In science, when the boundaries between purposeful action and moral principals become blurred, science becomes a dehumanizing endeavor. In fact, I devoted a section of my thesis just to that point.”

“Here’s how it works,” MV responded. “In your dream, when you dreamt that all writing was a manifestation of the Divine, well you were right, but what gets written is not always divine. Language is Divine, but how it is used, or can be used, is another thing all together. It’s the same with science. Science is Divine, but its application can be totally profane. What I like best about science, though, is that most scientists value science as if it was a religion, and that’s fertile ground for me!”

“Like I said, I know all about that,” I replied. “In fact, let’s take a look at some of what David Fideler had to say about the downside of science. His article, Stranded In Flatland—A Critique of Education in Modern America, gets right to the point; that is, if it’s alright with you?”

“Not alright,” said MV, “but, agreeing, in the end, to a little groveling before me might persuade me to be more accommodating.”

“I’m not going to grovel,” I replied, “but after the article I’ll be ready to ‘give up the ghost,’ or whatever you want to call it. I have nothing more. How does that sound?”

“Irritating,” said MV, “but okay. Finis, I like the sound of that!”


What Is The Greatest End Or Goal Of Human Existence

Man Can Degenerate Into The Brutish Lower Forms Of Life, But He Also Possesses The Power To Be Reborn Into The Higher Forms, Which Are Divine

Excerpts From: Stranded In Flatland—A Critique of Education in Modern America [By David Fideler, Gnosis Magazine/Summer 1994]

The Cosmological Underpinnings Of Education

[“One crucial aspect of any cosmology involves the question of anthropology; in other words, what is the nature of humanity? On the practical side, the belief that you are a totally preprogrammed machine, conditioned entirely by your upbringing, and that the greatest end of existence is to acquire the maximum level of material comfort reinforces an experience of reality that will differ from that of someone who believes the most important end of human existence is the realization of understanding, insight, and creativity. Thus the question “what is man?” always leads to a further question of teleology, from the Greek telos or “end”: what is the greatest end or goal of human existence?

“From a pragmatic standpoint, no one can maintain that cosmology, anthropology, and teleology are merely abstract concepts. More than any other factors, the questions of the structure of reality, the nature of humanity, and what we should strive for in life ultimately determine how we relate to ourselves, to others, and to Nature. They determine how we experience reality, how we go about shaping the world, and what we decide to do with our lives. In short, the assumptions that we carry in these areas, both individually and collectively, condition every sphere of life, including the sphere of higher education, that hallowed domain which supposedly enshrines the highest ideals of humankind.

Education in A Hierarchical Universe

“Up through the Renaissance, the universe was viewed as an organic, hierarchical structure stretched between the extremes of spirit and matter. In addition to the linear, temporal dimension, reality was pictured as possessing a timeless, vertical dimension. This cosmology also viewed humanity as a microcosm, the entire universe in miniature; humanity not only encapsulates spirit and matter, but is seen as the mediating principle between the two extremes. As the Renaissance philosopher Pico della Mirandola notes in his Oration on the Dignity of Man, humanity possesses an infinite freedom of choice, for it can fashion itself into whatever form it prefers. Man can degenerate into the brutish lower forms of life, but he also possesses the power to be reborn into the higher forms, which are divine.

“True education is implicitly based upon this traditional view of human nature, which is rooted in a metaphysical vision of man’s place in the cosmos. From this perspective, the end or goal (telos) of education is the expansion of awareness and realization of the soul’s innate potential; ultimately this is the path of initiation (telete). That is why, in practically every traditional allegory, the path of education is pictured in terms of an ascent….True education thus is not merely something that is assimilated during four years of college; rather it forms a cyclical process of cultivation and an authentic path of initiation extending for a lifetime, and perhaps even beyond.

Science And Technology—The New Materialistic Faith

Thus The Guiding Principles Of Science And Commerce Came To Be Dictated By Entirely “Pragmatic” Concerns: Empiricism On The One Hand And “Improving The Bottom Line” On The Other, A Financial Dictum That Gave Rise To The Modern Economic Ethos Of “Unlimited Growth”

Excerpts From: Stranded In Flatland—A Critique of Education in Modern America Concluded [By David Fideler, Gnosis Magazine/Summer 1994]

Education In A Two-Dimensional World

“Intimately associated with the hierarchical view of traditional cosmology is the notion that Nature is a theophany, an emanation of the divine, the best possible image of divine reality within the confines of time and space. With the so-called Enlightenment, however, a linear, reductionistic, and materialistic view of the universe arose. For most people, this eclipsed the perennial vision of a multidimensional, hierarchical cosmos, in which the various levels of being are linked together by universal harmony and sympathy. All of a sudden, we were left stranded in Flatland. And within
the new, two-dimensional cosmos, Nature came to be seen not as an already perfect theophany, but as a “natural resource,” ready to be developed by human technology. Traditional cosmology had always approached the transformation of nature through art and consciousness in an alchemical sense, which implied a corresponding transformation of both individual and culture; the new approach, on the other hand, was dictated by exploitative, commercial motives.

“The Enlightenment can be seen as a backlash against centuries of Christian repression of free intellectual inquiry. The Christian Church appropriated the hierarchical universe of traditional cosmology, but it did so with a political agenda, proclaiming itself the sole custodian of universal truth. Under the Church’s auspices, the path of philosophical inquiry was replaced with theological dogmatism, and politically enforced belief triumphed over reason and knowledge.

“The modern era began when European intellectuals rebelled and demolished the dogmatic stranglehold of “theological certainty,” but one evil was replaced with another. Fueled by centuries of pent-up potential, science and technology broke loose from ecclesiastical constraint. But because the view of a multidimensional cosmos was lost, there was little left to guide the hand of science and technology, which became subservient to the interests of business and commerce and established itself as a new, materialistic faith.

“This two-dimensional philosophy of materialism had little use for the vertical dimension of value and meaning, and limited its sights to the Promethean manipulation of the natural world through technology. Thus the guiding principles of science and commerce came to be dictated by entirely “pragmatic” concerns: empiricism on the one hand and “improving the bottom line” on the other, a financial dictum that gave rise to the modern economic ethos of “unlimited growth.”

“Only against this historical backdrop is it possible to diagnose the ills of the modern educational system, which we can now see as synonymous with those of the modern world itself. The fact that education is in trouble should not surprise us, for if true education is rooted in the old hierarchical view of reality, it simply cannot flourish—or perhaps even survive—in the current cosmological climate. Our culture, while often proclaiming high ideals, is essentially indifferent to beauty, art, education, and the spiritual dimensions of life. For example, politicians claim that we need to “raise the level of education so that we can remain globally competitive in a world economy,” but what they are really saying has nothing to do with true education, or the expansion of awareness, and everything to do with expanding economic interests. If we lived in a world that really did value education, the world itself would look and feel like a different place than it does today.

“The most telling symptom of the breakdown of the educational system is the ever-accelerating transformation of our colleges and universities into trade and business schools. Most students don’t go to college to expand their horizons or to get an education; they go to college to get a job. The anthropological assumption of our consumer culture is not that the individual is a spiritual entity with a unique relationship to multiple levels of being, but that the individual is a potential cog in the economic machine of production and consumption. Students attend universities to be exposed to the latest techniques and technologies, but they are rarely encouraged to question their own lives or cultural assumptions. Rather than presenting alternative models to the philosophy of materialism, universities regularly sell out to economic interests and thereby grant tacit approval to the two-dimensional cosmology of Flatland. Universities thus forsake their credibility as the custodians of education and, rather than questioning the integrity of the world we have created, become silent instruments of indoctrination and socialization for the economic machine.

“In the modern age, the myth of the celestial ascent is replaced by the favorite myth of American culture: climbing the corporate ladder. The pursuit of excellence, which formed the basis of Greek civilization, is replaced by (or equated with) the pursuit of higher sales or a higher salary. And the realization of an individual’s intrinsic humanity through art, creativity, and learning is replaced by yet another end: acquiring the trapping of social status.”]

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

January 15, 2010

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.

Whole Universe Of Necessary Opposites End Of Life Story Chapter 4

January 9, 2010

The back and forth banter between the devil and I continues as our conversation moves into, via examples of aesthetic religious traditions, a discussion of the universe and the necessary opposites that frame the universe. Without these opposites there would be no bumble bees, frogs, whales, polar bears…; no music, cell phones, hospitals, universities…; no coliseums, museums, markets, billionaires…; no planets, sunshine, galaxies, black holes…Big Bang.

We Do Not Become Conscious Of The Universe The Universe Becomes Conscious Of Consciousness

The Sectarian Nature Of Brahman Is Not The Ultimate Expression Of Religion

Future Time Nine Continued

“We must shift gears here,” said MV, “and think of the universe not as something that consciousness defines, but, rather, as something that defines consciousness, and yes, I think this premise does include Whitehead’s philosophy, but taking a structural approach to this idea is a bit of a stretch, hence your inability to communicate it.”

“You don’t have to tell me what I already know,” I replied. ‘However, in the aesthetic religions of Buddhism, the Upanishad philosophy in Hinduism, and the Chinese Tao Te Ching, you also see the principle of ‘divine necessary opposites.’”

“How so,” responded MV.

“Take, for instance, the atman/Brahman distinction in the Upanishads; the ancient sages of India perceived no chasm between nature, humanity, and divinity. As the source of being, Brahman was the manifestation of all existence. But, for the wise sage, Brahman and atman are one, atman been the “seed of individuality,” or what we call in the West “self.” This unity follows because at the source of being lies double negation and after the appropriate transformations this same double negation ends up in the more complex structure of b~b~bb, the structure that grounds human individuality. In the Brahman/atman/self distinction double negation implies the affirmation of nature, humanity, and divinity, and,—as above as below—this affirmation is embedded in the necessary opposites of divinity. In the language of my synchronic description of the universe, double negation turns into the ‘self-content’ of self-consciousness, or the implicative affirmative of the not-me-self. And again, in the language of Christian mysticism, the double negative turns into what the Christian mystic, Meister Eckhart, called the ‘purest form of unity.’ A word of caution here, though, just because the Upanishads and Christian mysticism may celebrate the same source, they remain products of different religious traditions; this follows from the b~b~bb structure that grounds human individuality. In other words, the sectarian nature of any religion speaks only through its own tradition because all religions are a product of the individuality that speaks through the form of b~b~bb, which, in turn, lies embedded in nature, humanity, and divinity. The Buddhist tradition comes as close as any tradition in expressing this idea. Here’s how one of my old Professors expressed divinity from a Buddhist perspective:

[“There is a cloud here in this piece of paper. Without a cloud, there will be no rain; without rain the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either.

The cloud and the paper inter-are. Perhaps the word ‘interbeing’ should be in the dictionary.

If we look deeply, we see that in the paper there is also the sun; nothing can grow without sunshine. The paper and the sun inter-are.

We can see the logger. The mill (and its effluent). We see the wheat from fields that fed the logger. For there is no paper without the logger, and the logger cannot log without daily bread. Likewise, the logger’s father and mother are also in this paper.

Looking deeply, we see ourselves in the paper. When we look at the paper, it is our perception; your mind and my mind meet in this paper, and we are both there.

What is NOT here in the sheet of paper? Time, space, the earth, rain, minerals, the sun, cloud, river, heat—everything co-exists with this sheet of paper. As thin as this sheet of paper is, it contains the universe in it. How can it fit?

The paper entirely depends upon non-paper elements, things that are not in themselves paper, such as carbon, and the sun, and the logger’s mother. And yet without them, there is no paper.

To be is to inter-be with every things, non—us things. Like the paper, we are inevitably vast; we include all that is other than ourselves.

As one Civil War nurse (Walt Whitman) said, “I am large, I contain multitudes.” When we pay close attention to who we really are, there is no one else, no one who is left out.

Acting from this understanding, service is not a strained sacrifice, but a natural activity. Within this mind, helpful care is not exactly compassion for another, but more like a reflex, a spontaneous gesture.

The right hand does not congratulate the left hand on having given to the poor.

No credit, no blame. No Trace. This is Buddha.”]

Adapted by Guy Newland from “Interbeing” in “Peace is Every Step” (Bantam, 1992) by Thich Nhat Hanh

Future Time Nine Continued

“Yes,” said MV, “but necessary opposites encompass so much more than what your so-called sages have revealed, and excuse me if your examples do not impress. All Saintly beings, not to mention sinners, exist because I exist. Without me existence blinks out of existence, and yet in your celebration of clever geniuses I do not recall hearing praise for me! I am the source, sustainer, and slayer of everything and my shadow is long and feared, as it should be. Oblivion is only an instant away, if you catch my drift. Enough said!”

“Do as you please,” I replied, “but there’s more. In the Chinese symbol, Tai Chi, or what is commonly recognized as the yin/yang symbol, the black and white complementary parts of embedded circles, there is, from my point of view, all the divine necessary opposites represented. The divided nature of the circle expresses freedom’s form, ~~b, and, the back and white contrasts in the circle, denote the different levels of consciousness, ~bb and b~b~bb.

“Again, in the self-awakening philosophy of the Japanese Mahayana Buddhist, Nishida, freedom is discussed in terms of the logic of basho, or the interconnectivity of three different pulses of freedom. Freedom, for Nishida, is not a manifestation of being; rather, being is a manifestation of freedom. Everything that is, is within the interconnectivity of basho. The logic of basho works to support and restrict all beings. The logic consists of (1) ground–absolute nothingness, which, in turn, connects with (2) the basho of relative nothingness, which, in turn, exists only in relation to (3) it’s opposite, the notion of being. Interconnected with all of these bashos –relative nothingness, being, and absolute nothingness—is the pulsing, creative nothingness that emerges from and returns to the basho of absolute nothingness. What I am hearing in Nishida’s philosophy is my description of freedom’s liberation. The ground state, or absolute nothingness/absolute affirmation, (~~b), connects to the higher levels of freedom through the medium of the conservation of necessary opposites. It is Liberation throughout, but freedom, at each level, exists within its own unique restrictive environment—physical/duality, life/death, individual/factual events. Everything that is then exists within the interconnectivity of the logic of necessary opposites, which, in turn, liberates, supports, and restricts the aesthetic continuum, life, and the “knowing” of self-conscious beings. Ultimately, in Nishida’s awakened state, there is no distinction between inside/outside, whole/part, or, for that matter, there is no distinction between transcendence, immanence, and freedom. Does any of this sound familiar?

Well, from my point of view,” responded MV, “I could care less! Academic comparisons mean shit to me! Show me the Devil in any of that and I will salute, but until then you’re just killing time, and, I might add, the time of killing is what delivered you over to me in the first place. Do I make myself clear?”

“Fine,” I said, “then show me God. That’s why we’re here, isn’t it?”

“I’ll show you God in due time,” replied MV, “but first you have to get clear on the necessary opposites of divinity. Your not there yet, or you can’t remember, which is it? You’re slipping into reverse. Too bad about that! You don’t want to listen to me, so how about listening to yourself. It’s important to stay physical here. Guess what, it’s time to go back to the future! “

“Okay, let’s go back,” I replied, “back to where you are much more comfortable. First we’ll look at the divine necessary opposites and then we’ll see how all that plays out in terms of Relativity and Quantum physics.

Door Into Language, Myth, Religion, Art, And Knowledge Creation

The Logic Of Divine Necessary Opposites—The Logos Incarnated

The idea that consciousness pervades the universe is not new. The Greek philosopher, Heraclites, believed that a non-human intelligence or the Logos ordered everything. For Heraclites, all the discrete elements of the world were organized into a coherent whole and the Stoics, picking up on this idea, turned the Logos into God—the God that is the source of all rationality. But, those ideas were developed some 2400 years ago. Can the Logos be equated with the universe and all its elements today? When the noted logician, Alburey Castell, was confronted with a similar question, he responded:

“Suppose the sciences divided into four major groups: the mathematical, the physical, the biological, and social. Suppose the philosophical disciplines also divided into four major groups: metaphysics, epistemology, ethics and aesthetics. Where among these does logic belong? Is it a fifth in either group? Or a subdivision of some one of the eight divisions? It seems to me to be neither of these, but somehow common to all divisions. The nerve of every science and every discipline is inference, or argument. In every science and every discipline two questions are always being asked, and their answers sought: If these facts are granted, what follows? From what prior facts do these follow? That is If P, then what? And, Upon what does P rest?” (A College Logic, 329)

Before I begin to answer the question –Upon what does P rest? I want to talk, a little bit about the law of logical contradiction and the meaning of negation.

“The laws of logic,” says the Dictionary of Philosophy, “are regulative principles governing the pursuit of knowledge and the construction of scientific theories (and, for me at least, are grounded in the nature of the reality that we seek to know). Seen in this way, logic is the most general of all sciences… To assert a contradiction would be to depict things as being one way and yet at the same time not that way. But nothing can be p and not-p at the same time. To believe a contradiction is thus to hold as true something that is necessarily false” (Antony Flew, 1979, p.210). What the rule of non-contradiction means in practical terms is that if a contradiction is found in a work of reasoning then that work is of little or no value. On the other hand, if a reasoned work identifies the condition for the possibility of any contradiction whatsoever, then that work would be valuable indeed!

As regards negation: It is true that the meaning of negation is a product of language and the laws of logic cannot be totally separated from the socially instituted conventions of language, but the conventions for the use and meaning of negation are not arbitrary. The capacity to know what can and cannot be asserted in any language will rest upon negation and the law of non-contradiction—the minimum condition for speaking sensibly. What follows is the logical form that births language, and, for me, answers the question– Can the Logos be equated with the universe and all its elements?

Let one side of the V represent the empirical world (aesthetic continuum) and the other consciousness. Identify the vertex, the V bottom, as ~~b (not, not-being). Not, not-being then, characterizes the entire V as it also implies that which lies outside the V—the indeterminacy of God, or, more to the point, an affirmation of the indeterminacy of God. Somewhere above the V vertex, on the consciousness side of the V, let the letter b represent life and ~b represent the negative space of life (~b on the empirical side). Life moves freedom forward and in this case upward too. Further up the V, let ~bb (discontinuity occurring in continuity-Sartre’s structured for-itself) represent the next stage of freedom—the participatory moment of a conscious self, and let b~b (continuity occurring in discontinuity-the negative condition of self-consciousness) represent (on the empirical side of the V) the embodied physical event of human consciousness. Freedom again moves forward, only now in the form of embodied human consciousness. The V grows larger (and wider) as the story of civilization unfolds.

Well, that’s it, the logical model of freedom’s dialectic! Oh, by the way, freedom’s dialectic is the answer to the question –Upon what does P rest? More specifically, however, P rests on the experience of ~bb (discontinuity occurring in continuity). This experience opened the door to meaningful symbol creation, and that door swung forward into the creation of language, myth, religion, art, theoretical knowledge, and the civilizing processes that we call “civilization”. But, not to forget, all of this rests on the pre-existing liberating processes of liberation that come together in human consciousness, and, ultimately, on the “ground condition” of affirmed Divinity. Freedom’s dialectic is at once bond and liberation, bond as Divine affirmation and liberation as consciousness progressively becomes freer!

Self-Aware Consciousness In Physics Remains A Unifying Occurrence

The Hole In Self-Consciousness, The Hole That Denies The Possibility Of My Ever Becoming Fully Self-Aware, The Hole That Condemns Me To Freedom, That Hole Truly Becomes A Unifying Occurrence Of The First Order

Freed consciousness is self-aware, but, in the broadest sense, self-aware consciousness remains a unifying occurrence. One of the interesting consequences of both Relativity and quantum physics is that both imply wholeness. David Bohm writes:

“Relativity and quantum physics agree in suggesting unbroken wholeness, although they disagree on everything else. That is, relativity requires strict continuity, strict determinism, and strict locality, while quantum mechanics requires just the opposite—discontinuity, indeterminism, and non-locality. The two basic theories of physics have entirely contradictory concepts which have not been brought together; this is one of the problems that remains. They both agree, however, on the unbroken wholeness of the universe, although in different ways.” (The Reenchantment of Science, p, 65)

As Bohm points out, quantum mechanics and Relativity seem to be describing the same reality with contradictory concepts. These contradictions disappear in freedom’s dialectic. Self-consciousness is embedded in its own negative space—continuity, determinism, and locality. This negative space becomes the necessary condition for a physical event to occur. Thus, determinism, locality and continuity allow for the reductionist methods of science to work; that is, until science penetrates deep into that area where the integrity of the physical universe breaks down, where the deterministic motions of mass points no longer exist!

At the depths of the “material world” there exists a fuzzy world that exhibits behavior only when we observe it– when we separate ourselves from it. There we find a physical reality with no uniquely determinable location, a physical reality that exists in several states at the same time, and a physical reality structured by a mathematical equation. Do we find there also the “ground negation” that connects all subsequent levels of negation and affirmation—the affirmation that connects everything to everything? If we do then the connectivity problems found at the quantum level of our experience begin to make sense!

In freedom’s structural form, two forms stand out. The same attributes that arise from the structure of self-consciousness– discontinuity, indeterminism, and non-locality—also arise from the ground structure. Both of these structured forms generate implication. At “ground,” implication simply affirms. On the level of self-consciousness, implication opens up the possibility of the world-historical-process. In other words, the negation that lies at the center of self-consciousness, the same one that births logic, language, creativity, inquiry, analysis, conscience, and imagination, also fuzzies up the world at the quantum level of physics. Because observation (and affirmation) takes place in the space of continuity, determinism and locality– self-consciousness’s embedded physical condition— there is an unavoidable clash of worlds—the world of Relativity clashes with the world of quantum physics. Bottom line—Relativity accurately describes natural phenomena. Einstein’s equations, when applied to physical events, accurately describe our relationship, as participating agents, in a physical universe. Likewise, the physics of quantum mechanics accurately describes natural phenomena. Only the phenomena being described are “fuzzy” because, as it is throughout freedom’s dialectic, the space that separates also embeds and connects. In other words, on the quantum level, self-consciousness confronts its own ground condition in the form of the “quantum strangeness” that gets experienced at that level of experience.

Ultimately, from it’s most holistic perspective, freedom’s dialectical structure (opposites are necessary to conserve wholeness) tells us: Were it not for the negative space/condition of determinism, continuity, and locality, human consciousness—the consciousness of discontinuity, non-locality, and indeterminism– would not be free in a world of our own experience (by degrees, experience of our own choosing), seeking truth, justice, and religious meaning!