Posts Tagged ‘God’

Existence God Structure Logic Love

September 18, 2010

Early on I identified with agnosticism, – an escape from what I had been taught. But, I continued to study religion–aesthetic traditions, philosophy of, and Christianity. However, the religion/God that, for me, is spot on, not only affirms God’s existence, but also demonstrates a consistency and coherence with events— predictable scientific events. What follows is a brief description/explanation of the God that Is. (Inspiration for this post came from a Google search on the principle of double negation.)

Ideal Meanings

The necessary elements of every assertion are based on “ideal meanings” that fill our perceptions with meaning. This process, over time, alters both the meaning and the content of our perceptual field. But, what it comes down to is testing the deductive consequences of those “ideal meanings” against the sensual contents in the field of our perceptions. For instance, consider that space, as an ontological entity, in the theory of general relativity, doesn’t exist. The being of space has been replaced with purely methodological considerations. What space ‘is,’ or whether any definite character can be attributed to it, is no longer a concern. Rather, we must be concerned with the geometrical presuppositions, the “ideal meanings” that get used in the interpretation of the phenomena that we ascribe to nature according to law. And further, at the quantum level, as far as a person’s limited reason is concerned, there is no quantum world, just an abstract quantum physical description. In other words, over time, both knowledge and the perceived field that we find ourselves in changes.

God’s Structure

The structure of God that explains why the physical universe is comprehensible, why the mind will never stop explaining things, and why mathematics (both present and not yet invented) will continue to explore imagined possibilities, arises from God’s structure, a structure rooted in the freedom to be free.

God is structured through negation—event structuring negations which circumscribe all physical, biological, and psychological events. Human self-consciousness is a product of negation; the evolving universe is a product of negations. When it comes to understanding “why negations,” the distinguished astronomer and Pulitzer-prize winner, Carl Sagan, said it best: “We are the universe’s way of understanding itself.” Bottom line, though, is that our participation in this process and the universe’s participation in this process are rooted in “divine liberation/structure,” or the freedom to be free.

So what exactly is this structure that logically implies God’s existence, the natural world, life, self-consciousness, and liberation, the liberation that produces the ups and downs of civilization? The source of this structure may be traced to the principle of double negation! The following is cut and paste description of this principle:

[Double Negation Principle

The principle that, for any proposition P, P logically implies not-not-P, and not-not-P logically implies P.
Classical logic accepts both these halves of the principle, but intuitionist logic accepts only the first half, and not the second. This is because it accepts the law of contradiction (and so, given P, cannot allow not-P), but rejects the law of excluded middle (and so, given not-not-P, does not consider itself forced to accept P).]

In God’s structure the not-not-P that logically implies P becomes not-not-God therefore God, and this structure sustains the universe. This structure is frozen in time (synchronic), but the “awareness of the implication of P,” is both a product of synchronic and diachronic evolution (time-dependent evolution). To be sure, humans are a product of the evolution of star-stuff, but they are also a product of the isomorphic transformations of structure (transformation is the medium of synchronic movement and transformation need not be a temporal process: 1+1=2; 6 divided by 2=3; clearly, the “following and making” here meant, are not temporal processes. The law of intelligibility is the foundation of all “laws”). These changes that occur in divine structure are real, yet, at the same time, they conserve the not-not-P structure that implies God. In the structure of divinity, existence, or that which is identified as existence, remains circumscribed by the ~~P therefore “G” structure.

God, by any other name, is the “affirmative ideal,” but this is not the end of it. Star-stuff evolution moves from simple to complex over time. When existence, circumscribed by the ~~p structure achieves sufficient complexity, two significant events occur. First, the structure of ~~p reboots into a higher ~pp structure which, in turn, circumscribes more complex forms of existence, i.e., life. The ~p in this higher structure conserves the ground structure of ~~p, or, in other words, death/decay preserves the divine structure of ~~p, therefore “G.” A major liberation occurs, however, when ~~p becomes P, i.e., the implied “G” of ~~p becomes alive—and “life” continues the simple to complex movement!

The first structural liberation occurs between ~~p and ~pp, but the second structural liberation (the one that produces human consciousness) occurs, after a sufficient diachronic complexity is achieved, when ~pp reboots to p~p~pp (or when the now liberated ~pp structure experiences discontinuity in continuity, or “time of mind consciousness” occurring in the higher negative space of p~p). The higher negative space of p~p conserves the structure of God while the ~pp structure, in turn, liberates the “affirmative ideal” (God by any other name) in human self-consciousness.

The Meaning and Significance of the P~P~PP God Structure

We might ask, what does the God structure of p~p~pp mean in ordinary language? Our “time of mind steam of consciousness” is embedded in a physical event. Physical events take place within our perceptual field (sensory experience) and are identified, scrutinized, and categorized within our “time of mind” experience. F. S. Northop says it best when he says, “To be any complete thing is to be not merely an immediately experienced, aesthetically and emotionally felt thing, but also to be what hypothetically conceived and experimentally verified theory designates” (The Meeting Of East And West, p. 450). In other words, divine structure leaves us with the same “reality,” i.e., an awareness of the physical processes that constitute the material world—the same world we were “schooled in and grew up in,” or, it leaves us with what can be inferred from the structure of God described above. (I’m sure different inferences can be made from the above description, but that is what “time of mind” is all about—testing the consistency and coherence of ideas in the market place of critical thinking and debate).

What the God Structure Tells Us About Ourselves and Love

God’s logical consistency is connected necessarily to the evolution of everything that we know about the universe, i.e., connected necessarily to all the possibilities of human behavior EXCEPT the behaviors that contradict God’s self-consistency, e.g., behavior that takes life unnecessarily, behavior that causes unnecessary suffering, behavior that does harm to the environment–harm to that which preserves and perpetuates freedom, life, love, and reverence for the God that makes “all” possible.

And, speaking of love, God’s structure not only finds a place for love, LOVE, ultimately, becomes the most significant experience possible. True, love’s meaning is embedded in “time of mind,” but the experience of love enters through the negative space of “time of mind”– the space of the aesthetic continuum, which, structurally, implies the existence of God. In terms of God’s structure, “time of mind” 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. But, this ongoing self-liberation is not only embedded in civilization, it is also embedded in the aesthetic continuum where the true meaning of life can 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.

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 describes how feeling animates mind:

“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)

And further, F.S. Northrop, in the quote below, emphasizes the spiritual relevance of the aesthetic continuum, and the trans-formative value of feeling and emotion, when he states:

“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)

However, I think Jesus of Nazareth said it best when he said “Love God with all your heart and do on to others as you would have others do on to you.” Love animates and grows the spirit and the spiritual. Without it there would be no work ethic, no survival. Where LOVE burns brightest, that is where the Absolute Affirmation reigns supreme. It is love that must be affirmed. Liberation moves God’s structure forward, but LOVE is the real liberator. Lover and beloved become as one in love. All opposites come together in love. There is no substitute for love. Love is the greatest apperception. Freedom, beauty, and completeness are embedded there; the psychic and the cosmic are embedded there. It is the same in death as in life!

The “Time Of Mind” Concept in the Literature of Philosophy, Sociology, Psychology, and Science

We have come to the end of this post—finally. And yet, I still feel the need to say one last thing about “time of mind;” in a survey of some literature, one can find support for the “time of mind” concept, albeit, support framed in terms of the consequences of “time of mind,” not it’s structure. Anyway, thanks goes out to all who have read this far, and if interested, my blog, for the most part, is a recollection of the history that has allowed me to write this blog.

Since one might not be familiar with how the “time of mind” concept (discontinuity occurring in continuity) plays out in the literature, here are a few examples from the literature of philosophy, sociology, psychology, and science. For instance, Descartes’ cogito ergo sum “I think (doubt), therefore I am,” is obviously impregnated with the experience of the “affirmative ideal” experience, impregnated with the discontinuity of doubt/negation occurring in the continuity of “the affirmation of existence in order to doubt existence). And further, in Sartre’s definition of consciousness: “Consciousness is a being such that in its being its being implies a being other than itself,” the experience of discontinuity occurring in continuity, for Sartre, becomes the defining condition of a self-conscious person. And again, in psychology, every time the subject is identified as “coming to be,” or “under construction” discontinuity occurring in continuity/the affirmative ideal is what is being discussed. In fact, Piaget’s concept of “self” is defined as “the center of functional activity.” And, again in Sociology, where Thom focuses his studies on the “the overcoming of the primitive ambivalence or opposition between the modes of difference and no difference, and, in a like manner, where Simmel focuses his studies on “man as both the fixing of boundaries and the reaching out across these boundaries—the language of discontinuity occurring in continuity is front and center in the discussion. And lastly, in the physics of the quantum particles, where the collapse of the wave function is observer generated, we are not only witnessing the language of the “affirmative ideal,” we are witnessing (with each collapse of the wave function) empirical evidence supporting the claim that God exists in the structure of human self-consciousness, i.e., GOD INCARNATED.

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The Logic Divinity Connection

June 27, 2010


The Myth of Religious Neutrality

Here’s a blog from Matthewherring’s Weblog. My comment is under it.

[Many thanks to Ioana for her notes!]

Last Tuesday, Ioana and I went to a lecture at WYSOCS by Professor Roy Clouser, author of The Myth of Religious Neutrality. He’s a great speaker, who kept our attention through some pretty heavy stuff (mathematics, logic). Here’s a short summary of what he said.

Every theory we hold is based on a ‘Divinity Belief’. This includes both consciously held and unconscious beliefs. We may disagree on who is divine, but we all know what it means to be divine. Clouser defined the Divine as that reality which is self-existent and everything else that is not divine depends on it. Others have approached the same definition by speaking of ‘the Absolute’, or ‘the Ultimate Reality’, or ‘the Unconditionally Non-dependent’. Thus, such things as worship, or ethics, are not necessary for a belief to be considered religious (not all religions involve worship or ethics, e.g. Theraveda Buddhism) and certain beliefs (e.g. atheism, materialism) not normally considered to be religious beliefs can now be counted as religious beliefs (because even atheists believe that something is self-existent, usually matter, physics or the like). Hence the title: it is a myth that anyone can be religiously neutral, or, put a different way, that secular society represents the base norm and religious beliefs are an essentially unnecessary, but troublesome, add-on.

A Divinity Belief lies at the core of every theory and the outcome of their arguments. This is inescapable. One’s worldview consists of one’s answer to these three questions: 1) what is divine? 2) how does everything else relate to the divine? 3) how should human beings live in order to be in a correct relationship to the divine. The atheist is subject to this just as much as the ‘religious’ person: an atheistic materialist might answer question 1 by saying that matter and physics are that reality which ‘just exists’. Therefore everything else that exists, including us, exists because matter and physics exist. How should human beings live in the light of that? Well, for one, they should stop worrying about any notion of heaven, hell and divine judgement and just live for this life!

Clouser goes further than linking Divinity Beliefs to big, worldview-scale beliefs, but goes on to say that all beliefs are conditioned by one’s Divinity Belief, even ostensibly neutral or trivial ones. The counter argument which is presented against this is that 1+1=2 is the same, regardless of your Divinity Belief. An atheist believes that 1+1=2 just the same as an animist, or a Christian. Clouser addressed this counter argument by asking the question, ‘what is a number?’ Throughout the history of mathematics there have been various answers to this question. Pythagoras, Plato, Leibnitz and others believed that numbers existed in a higher, more perfect world – the number world theory. Thus, Leibnitz would say that 1+1 would =2 even if there were no things to count or people to count them. Numbers are the self-existent reality. The second theory of numbers was that held by Bertrand Russell, namely that there are no numbers; numbers and mathematical laws are simply shorthand for logic. Therefore, the self-existent reality is logic itself. A third theory, held by John Stuart Mill, is that numbers are just our generalisation of what we see. They are based on sensation and observation – sensation is the self-existent reality. John Dewey believed that the marks we call numbers stand for nothing. Asking whether 1+1=2 is true or not is asking the wrong question. Mathematics is a tool: one doesn’t ask if a tool is ‘true’ or not, but what job the tool does. Our beliefs are tools to help us survive and thrive; we are animals who invent tools. Then there are formalists and intuitionists – the latter reject the logical formulation which goes, “either P or Q; it’s not P so it must be Q” and thus reject a whole school of mathematics. Leibnitz believed that negative numbers don’t actually exist – we just make them up, so 4-8=-4 doesn’t have the same status in truth as 1+1=2 (if you believe that numbers derive from quantity you also have to come to this conclusion, because you can’t have -4 apples. You can owe someone 4 apples, but the owed apples don’t actually exist). Some languages don’t have words for numbers over 3. If 1+1=2 is problematic once one starts asking what a number actually ‘is’, then for higher mathematics, which Divinity Belief you hold makes a huge amount of difference.

Addressing the question of how we acquire our Divinity Beliefs, Professor Clouser stated that knowledge is not by faith. It’s the other way round: we have faith because we know who god (or God) is. Fitting it into the Christian framework of the Fall, we were created with knowledge of God. The Fall consisted in our wilfully replacing God with some other object (a cover for our real aim: putting ourselves on the throne). Romans chapter 1, in the Bible, states that mankind suppresses the knowledge of God. We are made with antennae for picking up knowledge of God. With the Fall, these became distorted and now focus on other things and can only be fixed by the intervention of the Holy Spirit. As to why some people latch onto one god and others to a different god, Professor Clouser said that this was something that one could not know (or at least he didn’t). However, he did venture that our Divinity Beliefs chose us rather than the other way round. Certain beliefs just seem self-evidently ‘right’ to us – hence the person brought up to be a devout Jew who encounters a materialistic professor at university and goes, “That’s it! That’s what I’ve always thought!” And the penny drops. To this extent, our beliefs are not under the control of our will (try making yourself believe something that is self-evidently not true).

Lastly, Professor Clouser proposed a thought-experiment for telling whether a Divinity Belief is true or not. Think about some aspect of reality (Clouser’s example was his glass of water) and strip away everything except the self-existent reality (in other words, our ‘fictions’ about that thing). Taking the example of the glass and the belief of materialism, that means stripping away notions like beauty. It also means stripping away quantity. Then shape. Then position in space. And so on. If you strip away everything but matter away from the glass, you end up with nothing, because nothing is exclusively material. (I’m not sure I understood this test – surely something has a particular shape because of the matter it is made of – but this is what he seemed to be saying. Perhaps he’s saying that, in the final analysis, shape doesn’t exist if the ultimate reality is just ‘matter’ in its generality and the particulars of this particular piece of matter are not germane to that. If you strip away everything but matter, you end up actually with nothing. I think he’s saying that nothing but God is adequate as a ground for reality).

******

After the lecture, Ioana and I cycled down into the centre of Leeds (from Horsforth, where WYSOCS is based). This was really good fun. We passed Kirkstall Abbey. Bits of Leeds reminded me of Glasgow – we passed the ends of a lot of Victorian brick tenements on streets which climbed steeply upwards from the main road. There’s something about the space of those sort of streets that I really like. You could see into the rooms of the flats on the end: people’s intimate lives separated from a busy thoroughfare by nothing but a few inches of brick. The contrast between the intimacy of the rising street, with its front steps, gardens, windows, neighborhood dogs and trees, and the anonymous rush of the main road.

bwinwnbwi’s comment

I agree Matthew–we cannot be religiously neutral (great blog by the way). Professor Clouser’s lecture pushed so many of my buttons that before this comment ends you will have a good summary concerning the significance of all of my blogs and my beliefs, and, I also agree that. my beliefs chose me and not the other way around–not because I’m an easy catch, but because the answers to questions I brought to the table of inquiry ended up painting an unmistakable picture of divinity!

1) I also agree with this: “It is a myth that anyone can be religiously neutral, or, put a different way, that secular society represents the base norm and religious beliefs are an essentially unnecessary, but troublesome, add-on.”

2) For me, God is logic and because of this our beliefs make sense to us, but they must also be held accountable to the rules of “non-contradiction” and consistency. In other words, what makes sense to us must conform to what makes logical sense. I agree with Bertrand Russell here, “namely that there are no numbers; numbers and mathematical laws are simply a shorthand for logic. Therefore, the self-existent reality is logic itself.”

3) God, again for me, is affirmation. As you have already said: “If you strip away everything but matter, you end up actually with nothing. I think he’s saying that nothing but God is adequate as a ground for reality)”. Arthur Eddington said it best when he said:

“If you want to fill a vessel you must first make it hollow. Our present conception of the physical world is hollow enough to hold almost anything, hollow enough to hold ‘that which asks the question,’ hollow enough to hold ‘the scheme of symbols connected by mathematical equations that describes the basis of all phenomena.’” He also said, however, “If ever the physicist solves the problem of the living body, he should no longer be tempted to point to his result and say ‘That’s you.’ He should say rather ‘That is the aggregation of symbols which stands for you in my description and explanation of those of your properties which I can observe and measure. If you claim a deeper insight into your own nature by which you can interpret these symbols—a more intimate knowledge of the reality which I can only deal with by symbolism—you can rest assured that I have no rival interpretation to propose. The skeleton is the contribution of physics to the solution of the Problem of Experience; from the clothing of the skeleton it (physics) stands aloof.” (Quantum Questions, Wilber, p. 194)

4) I agree that one’s worldview is based on your three questions and here they are with my brief answer to each one: 1) What is divine?….logical structure/b~b~bb, freedom/liberation, emotion/love, affirmation/wholeness. 2) How does everything else relate to the divine?….through the logical structure of b~b~bb, i.e., wholeness/affirmation, life/death, and self/consciousness/affirmed physical events. 3) How should human beings live in order to be in a correct relationship to the divine?….not an easy answer, but here’s what I have said elsewhere:

We struggle to become educated and, in the process, obtain reasonable beliefs that endure. However, when faced with blatant evidence to the contrary our beliefs may change (ought/need to change). In the absence of contradictions, though, we choose to believe emotionally fulfilling beliefs. In conclusion (and without embellishment), here is a list of reasons why I find my worldview emotionally satisfying. Oh, and by the way, this is also my reasoning for why some values are not culturally relative:

1) Religion and science are brought into harmony; that is, they may be equally reverenced without conflict. 2) Because human self-awareness, life, and the physical-chemical processes that support life, are all embedded in divine extensive connection, humans are born with the potential to right the wrongs caused by “ignorance based injustices.” 3) The values used to judge right from wrong follow from the extensive connection process; that is, values used to judge right from wrong are life affirming and freedom affirming values. In other words, in terms of a minimum quality of life, within the prevailing economic realities, no person should be denied the basic necessities of life; and further, sufficient freedoms (within the limits of reasonable expectation) should be in place to allow for meaningful self-expression (the first ten amendments of the United States Constitution are a good place to start). As long as these two conditions are satisfied market competition, within prevailing economic realities, should be permitted. Anything less than this—the minimum standard of living for all human beings, — is an “ignorance based injustice.” 4) And finally, in regards to a religious afterlife: death is not the end, but things like virgins, talks with Jesus, and eternal bliss, are spurious and misplaced expectations–therefore, ecological stewardship–preserving the quality of life for future generations–is the first and last commandment to which we must pledge our allegiance. Thanks for the opportunity to post!

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.

God Cares End Of Life Story Redemption Chapter 3

January 1, 2010

This post continues with a brief conversation between the devil and myself, and then switches over to an earlier conversation which is itself a continuation of the God’s Footprint–Determinism conversation of several posts back. That dialogue was set high in the Canadian Rockies where Stan, the English professor, Noel, the Philosophy professor, and Tony, the Physics professor, were trying to figure out the significance, if any, of the conceptual differences underlying the physics of the macro world, Relativity, and the micro world, quantum mechanics; however, in this post the dialogue moves away from physics and picks up with Stan’s interpretation of Whitehead’s process philosophy.

With The Courage To Face The Mystery The Possibility Of Communion Arises

Future Time Nine Continued

“You do realize,” said MV, “that growing closer to God is kind of a ‘coming of age journey’ and the first step in that journey is the one where you leave behind your parent’s home.”

“Tell me more,” I replied.

“Think of your parent’s house as whatever makes you comfortable,” responded MV, “upon leaving home, all preconceived notions about the world, — security and expectations, — all must go. And, as you have already pointed out, with the arrival of quantum physics, even some physicists have found themselves ‘coming of age,’ so to speak; when the concepts of causality and localization no longer apply, when the ordered world of space and time turns into a topology puzzle, there’s no going home again. Leaving solid ground behind is a scary thought, don’t you agree?”

“Yes, it’s scary, but it’s also an opportunity.”

“That’s my boy,” responded MV. “You had a good teacher eh! When an observer’s reference frame determines the veracity of measurement, and the ground under foot dissolves, that’s when the opportunity for a new kind of communion and comfort zone arises, albeit one that requires the courage to face the mystery head on and imagine new possibilities.”

“What you are saying won’t make sense to a person tucked away in their self-made protective cocoon,” I responded. “You’d be wasting your breath there! It’s too bad it took me so long to learn that lesson. I could have avoided a lot of grief if I had been just a little bit smarter.”

“Yes, you were slow,” replied MV, “but don’t be too hard on yourself. Life’s an investment you know, and everybody wants their monies worth. Even if all the evidence is against you, it’s very difficult to cast your fate to the wind and start over. It’s impossible for some people to give up their cocoon. That’s why leaving solid ground is such a scary thought—and it should be! But, getting back to the point; after a struggle, you succeeded in making sense out of those freedom and consciousness issues. It’s just too bad you couldn’t communicate that success to others. But, look on the bright side, you’ve still got me! And since I’m the ‘enabler’ here, you don’t need anybody else. Enjoy your success, and besides, it’s only a matter of time before others figure it out. Actually, your work is not that hard to comprehend. Your two term approach to reality, as opposed to Locke’s three term approach, certainly was a good start.”

“Yes, that was the beginning for me,” I replied. “When I gave that presentation back in 1981 I knew I was onto something, but I didn’t know where those ideas would eventually take me. Maybe that’s par for the course, though; after all, here I am asking the Devil to tell me about God.”

“You might say I’m helping you to remember your own work,” responded MV, “it’s a good thing too because you need all the help you can get. And, as far as giving credit where credits due is concerned, I’m the best one for the job!”

“Your reputation for humility precedes you,” I replied. “I’ll just ignore that last comment if you don’t mind. Anyway, let’s review Whitehead’s process reality; not only did Whitehead create a philosophy around the freedom-consciousness connection, he also articulated a unique understanding of divinity.

“As you wish,” replied MV.

Whitehead’s Occasions Imparted A Kind Of Sentience To Nature

Alfred Lifted The “Process” Out Of The Philosopher (Kant) And Put It Squarely Back Into Nature Where It Belonged

Consciousness All The Way Down

As I was saying in a previous post, my theory of knowledge, or the consciousness/aesthetic continuum theory of knowledge, replaces Locke’s consciousness/appearance/material world theory of knowledge. Immanuel Kant was, however, the first to eliminate the necessity of Locke’s appearance concept from knowledge. Sense experience, for Kant, was filtered through twelve categories of understanding, categories that mentally “structured” our experience of the so-called material world. In other worlds, Kant’s categories permitted knowledge of our “experienced world.” For both Kant and Locke, however, consciousness and knowledge were considered a unique human experience. Whitehead’s process philosophy changed all that.

The role of consciousness in Whitehead’s philosophy was not restricted to human awareness. For Whitehead, consciousness was not a secondary attribute of the world; rather, it became the primary attribute. His process philosophy was developed after Kant, Einstein, and the revolutionary advances of quantum physics had totally deconstructed the worldview of the 18th and 19th centuries. What follows is a three-way conversation set in the Canadian Rockies between university professors; a rendering of an actual event which took place back when Peter (my backpacking partner) and I met up with these three professors while backcountry hiking in Jasper National Park. The conversation below, however, is fictionalized. The dialogue represents my efforts to come to terms with my reading of Whitehead’s philosophy.

The Conversation Continued

“Wouldn’t you know it,” said Stan, “I’ve lost my train of thought. But I do have a few more observations, albeit a little off topic.”

“Go for it,” said Noel, “it’s time to move on anyway.”

“Well, it’s not totally new,” Stan replied, “it’s just that when I was listening to your bantering, I felt like I had heard it all before. In my youth I studied Alfred North Whitehead. In fact, he inspired my desire to attend Harvard. He ended his career teaching there. Did you read him Tony?”

“No, I shy away from metaphysics,” responded Tony. “But I know about
him. You can’t go to Harvard without becoming familiar with prestigious alumnae.”

“Whitehead spent the first half of his academic career as a Professor of Mathematics,” Stan continued, ” he and Bertrand Russell attempted to prove that the axioms of number theory could be deduced from the premises of formal logic. Their book on that subject, Principia Mathematica, is quite famous. Whitehead also published another book on mathematics in which he formalized a set of rules and theorems, from which the theorems of Euclidean geometry are derivable. All this was done, for the most part, before Einstein published his famous theories. Whitehead, not surprisingly, took a keen interest in Einstein’s published works. And, like Cassirer, he
wrote a book on relativity theory; only in his book he disagreed with Einstein. As I recall he didn’t like the elevation of the velocity of light to a law of nature and he was critical of the flexible nature of space. Whitehead’s formalism was based on the premise of uniform space, or more precisely on the ‘non-contingent uniformity in spatial relations.’ As might be expected, in the scientific community, his ideas fell out of favor, but they played a
major role in the metaphysics that he developed latter in life. In that metaphysics, Whitehead lifted the ’process’ out of the philosopher (Kant) and put it squarely back into nature where he felt it belonged. Man, the symbol-generating animal, became instead, the product of process reality.”

“I guess this is as good a time as any to bid you fine fellows ado,” interrupted Peter, “It’s past my bedtime. But thanks for making my sleeping bag look so delicious. See you in the morning.”

“Sleep tight,” Stan replied, and then throwing another log on the campfire, he continued, “what you were saying about ‘organic unities of time’ constituting our inner sense of being really made me think about Whitehead. He too believed that ‘whole movements’ or ‘epochs’ constituted individual unities of experience. He called those unities of experience occasions and then he went on to base his metaphysics on those occasions. For him, occasions came all at once or not at all and ultimately provided nature with a kind of sentience. What’s interesting is that, at their most elementary level, where occasions are overlapping events, they still possessed a kind of sentience. Is anybody familiar with what I am talking about?”

“Yeah, it’s called animism,” replied Noel, “Eh, I’m only joking.”

Whitehead Understood Occasions To Be Processes Of Self-Development, Self-Creation

Elementary Events Overlap And Become Part Of The Actual World, Develop Into A Biosphere Full Of Sentient Qualities, Which In Turn, Develop Into The Very Words We Are Speaking Now

Conversation Continued

“Sure I’ve heard of Whitehead’s metaphysics,” said Noel, “but I haven’t studied it in any depth. As I recall he turned nature into a kind of sentient being, and thus sidestepped all the epistemological problems that arise in subject-object opposition and in the self-world dichotomy. But, in his philosophy, didn’t he understand occasions as processes of self-development, or even self-creation?”

“Yes, that’s exactly right,” Stan responded. “The idea was that an
occasion was a ‘prehending entity’ in active interaction with its whole environment. Whitehead thought of these ‘prehending entities’ as processes of self-formation with ‘subjective aim.’ They began as simple overlapping events, evolved, and, as they say, the rest is history. Right?”

“Of course,” said Noel, “I wouldn’t have it any other way. But, you
are aware that teleological explanations of the world are not just history, they’re ancient history! Isn’t that why we call it meta-physics, eh Stan?”

“Don’t forget about the problematic areas of science,” Stan responded. “Whitehead’s metaphysics speaks directly to those issues, especially the ones at the quantum level. Just hear me out.”

“I’m all ears,” replied Noel.

“Just as in quantum theory,” Stan continued, “where physical reality is at best, quasi-continuous, where successive leaps or vibrations of energy fuse together to form physical objects perceived by us as continuous, so too in Whitehead’s occasions we see physical experience taking place in leaps of becoming. His ‘process reality’ moves from becoming to being. For him, potentiality is rendered specific with the becoming of each event. What this all means is that the whole system that we take to be space and time literally
grows out of the way that events are systematically related to one another in nature.

“Again, in quantum mechanics, where the discontinuous existence of
fundamental particles forms the continuous existence of larger physical bodies, in Whitehead’s occasions there is a parallel state of affairs going on. First, elementary events overlap and become part of the actual world. Then these enduring occasions develop into a biosphere full of sentient qualities, which, in turn, develops into this–our present state of affairs, specifically, into the words we are speaking right now. But that is not the end of it. In fact, it doesn’t end. The ‘subjective aim’ of the occasion presses in upon the environing realities of all physical, biological, and psychological phenomena, and in combination with these realities, continues to create a more fully developed reality. Species evolve, and so it goes, one occasion after another, unfolding, pushing this ‘now’ into the past while receiving ‘what is’ and ‘will be,’ again and again. Novelty arises as new forms of self-expression and new vistas of self-fulfillment unfold. Ultimately, what is going on in Whitehead’s metaphysics—in addition to eliminating the subjective /objective split that occurs in the philosophies of Descartes, Locke, and Kant, is a ‘bootstrapping’ of self-development, a bringing into existence a more self-fulfilling, self- expressive, sentient nature.”

“This is getting too ethereal for me,” said Tony. “What’s next,
God?”

“Well, yes, that’s exactly right,” responded Stan, “But apart from the God thing, I believe Whitehead’s thought speaks directly to the concerns brought up in this conversation.”

“If you say so, “Noel replied,” but what about God? How did
Whitehead perceive God, anyway?”

If The Call Is For Retributive Justice The First Mirror Will Pinpoint The Guilty

In So Far As Self-Aim Conforms To Its Immediate Past, There Is Determinism, But In So Far As Any Entity Modifies Its Response Through The Subjective Element Of Feeling, There Is Freedom

Some Freedom Is Not Divine—God Cares

“If you say so, “Noel replied,” but what about God? How did Whitehead perceive God, anyway?”

“Same o, same o,” replied Tony, “as a redeeming father figure.”

“That’s not true,” said Stan, “Well, maybe it’s a little true, but it’s more complicated than that. Whitehead would be the first to admit that if religion didn’t exist, it would have to be invented. From a sociological point of view, it does too many things for too many people for it not to exist. Religion is necessary for another reason, though. It deals with permanence amid change, and for Whitehead that meant connecting the idea of permanence up with the idea of ‘extensive connection’, or the general ordering that takes place in process reality. In other words, God is co-continuous with all the ‘happenings’ of the world.”

“Go tell that to Dostoyevsky,” replied Tony, “As far as he was concerned God was a mass murderer of innocent children.”

“Okay, Tony, for the sake of Dostoyevsky, lets hold God accountable for all the world’s sins,” responded Stan, “but first lets look to see on whose behalf God exists. Remember, occasions are environing events with a self-aim; they represent the creation of novelty and change—and, as such, the entire physical universe is processing its way back to God–the conceptual, eternal, side of God. God is ‘eternal presence’ and bears witness to all past and present occasions. The future, however, is like an unused role of film. Being exposed, it is always in the process of being developed. The untimely deaths of innocents are part of that process, part of the internal constitution of God, as God works through the transition from the eternal to the actual, and from the actual back to the eternal. God is the reason for all becoming, and nothing exists that is separate from God. All ‘passing’ is absorbed back into the eternal witness of God.”

“That’s not good enough,” Tony replied, “whose pain or whose suffering is not the issue. The fact that there is way too much pain and suffering is the issue. With all the pain, cruelty, and injustice in the world, we just can’t let God off the hook, even if, as Whitehead believes, God shares in all of it. Believe me, God would be convicted by a jury of his peers.”

“Tony’s right,” Noel replied, “God has to go.”

“I’m not finished yet,” Stan responded, “there’s more than just witnessing what’s going on here. In fact, there’s a dynamic that shouts out for change; if indeed a retributive justice is called for here, then one has to look no farther then the first mirror to pinpoint the guilty.”

“Hold on! Who’s getting huffy now,” replied Tony, “I didn’t start this. I didn’t ask to be born. I’m just here, doing what I can to stay alive. How the hell can I be held responsible for God’s handiwork?”

“Do you feel sad when you see dying children,” said Stan.

“What’s that supposed to mean; of course I feel sad,” shot back
Tony, “but I can’t change it. I block it out of my mind.”

“Well that’s what brands you as guilty,” Stan replied. “It’s the playing out of those self-expressive, self-fulfilling feelings that you can’t avoid that gets you into trouble. Insofar as occasions conform to their environment, insofar as the ‘self-aim’ conforms to its immediate past, there is determinism, but insofar as any entity modifies its response through the subjective element of feeling, there is freedom. Feeling and freedom are codependent for Whitehead, and God is in touch with all feelings. He is there, inside agonizing screams, and He is there in all suffering, especially suffering caused by injustice. He is also there, however, in all hopes, joy, and happiness, in addition to fears, regrets, and sorrows. Good feelings move the world forward to a better place. It is feeling that gives subjective aim to occasions. We encounter, in good feelings, the ‘allure of realization.’ It is possible to create a more humane, peaceful, and loving world. Whitehead said as much, and Gandhi taught us how to proceed, ‘You must be the change you want to see in the world’—both in life and love.”

“I must say, that’s an interesting brand of pantheism,” responded
Tony.

“It’s not pantheism,” replied Stan, “it’s a divinely anchored
process reality.”

“You can call it anything you like,” said Tony, “its still
pantheism.”

“Not according to Whitehead,” replied Stan, “The future is empty, and in that emptiness resides the freedom to create a better world– the freedom to replace emptiness with ‘goodness.'”

“Or the freedom to create a worse one,” interrupted Noel, “if change
is pervasive, it doesn’t have to be good.”

”True enough,” replied Stan, “accept the same God who is there inside another’s suffering and pain will not be there in the masochistic and sadistic cravings of those individuals who pleasure themselves by inflicting pain and suffering upon others. Nor will God be found in the laws of a society that refuse to recognize the destitute, oppressed, and persecuted—God’s children.”

“Do tell,” exclaimed Noel, “How can God be in touch with all feelings—your words not mine, yet be inside some feelings and not inside other feelings?”

“Feelings that preserve, perpetuate, and expand consciousness,” replied Stan, “always trump feelings that dehumanize, degrade, and destroy consciousness; the former is a product of divinity, the latter a product of neglect. Don’t misunderstand, I’m not proposing the impossible here; that is, the elimination of all negative feelings, but striving for that goal is divine. Everything else is just plain human.”

“I don’t know,’ said Noel, “Whitehead’s got himself a hard sell there. The God thing aside, nobody has ever been successful in merging feelings with reason, if indeed that’s what he’s trying to do. I’m afraid I just don’t buy it. It’s not doable. Go ask Plato if you don’t believe me.”

“Not doable because you don’t buy it,” said Stan, “or not doable
because it can’t be done?”

“Both,” replied Noel.

“That’s ditto from the scientific point of view,” chimed in
Tony.