Posts Tagged ‘reason’

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.

Advertisements

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.

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 Voice Of The We Of Divinity Concluded

November 21, 2009

This is a continuation of lasts week’s post, but I have more to say in this one. There is some explanation for why I believe the We Voice of Divinity exists, but, there is more description than explanation; that said, I’ve decided to stay with this theme in future posts, at least for a while. Because of the lack of explanation, for the next couple of weeks, I will be describing some of the considerations that brought me to affirm the We Voice of Divinity. I will talk about God’s footprint. Yes, a lot of why I say what I say is because the length of God’s footprint extends up out of the strange behavior of quantum phenomena and into the heavy determinism of the physics of relativity—big footprint. The depth of the footprint extends as deep as the observer/observed relationship described below, which, in turn, is based on the experience/existence of the implicative affirmative of the not-me-self, or the ~bb of b~b~bb also described below.Here’s a quick sense of what I’m getting at (by chance I discovered this as I was shutting down my computer, I wrote it but I don’t remember when): God is a recursive loop of increasing complexity that liberates consciousness. Initially, this content/form relationship produced very little consciousness, but, upon increased complexity, the content of consciousness became human, while the form of this relationship remains imbedded in its source, i.e., God.Horizons Of Self: Mind, Emotions, And Body

Language, politics, morality, and religion originate here. Justice gets done here. Worldviews are created here—the purple quadrant.

This new physics, to be sure, is still in the midst of growing pains, but whatever the outcome, John Locke’s concrete material substance is history. We do not exist a three-term relationship (mental substance, material object, appearance) we exist a two-term relationship with the second term being our theoretically postulated, hypothetically designated component of experience while the first term of experience is the immediately sensed determinate portion of the aesthetic continuum,– which is part of our very being. The immediately sensed component is relative to each individual while the theoretic component is public, exists within our understanding, and therefore is accessible to everybody, everywhere.

We experience our three horizons–emotional life (red), embodied life (pink), and psychological life (yellow)–in their aesthetic immediacy, within which differentiations come and go. In this way, change and understanding change, is pervasive. Theories follow from questions, and correct theories follow from confirmation of experimental results. In other words, the scientific method is one way to expand our horizons, but that method works best when dealing with physical phenomena, the embodied state (pink horizon). The scientific method is less effective when it comes to expanding our psychological and emotional horizons. However, with education, all three horizons expand. Understanding, whether it comes from the hypothetically conceived, experimentally verified component of our experience, or whether it comes from the “school of hard knocks,” so to speak, still educates.

Here’s how F. S. C. Northrop describes the two-term relationship of a fully known thing: “Both components are equally real and primary, and hence good, the one being the complement of the other… (He states) “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) So, we may ask, into what do our self-horizons expand when they expand? In other words, I now want to talk about the blue, green, and purple quadrants in the above diagram. By way of introduction, and to keep the topic focused, here is another person’s take on why the three-term relationship is no longer needed; the physicist Henry Margenau, like Northrop before him, described human experience in terms of a two-term relationship.

In his book, The Nature of Physical Reality, Margenau elaborates on what the theoretic component of our experience entails when he says, “…that we come to knowledge of our experience in two ways—through the mental states of prepositional attitudes and sensation.” He then lumps these attitudes and sensation together in what he calls our P-plane experience—a combination of immediate experience with its significance (sensed qualia embedded in a knowledge matrix). In this way we come to “know” the same thing in two different ways, through sensed qualia and through the significance that we attach to this sensed qualia. For Margenau, there are four levels of P-plane significance. Language, with its lexical, syntactical, and contextual designations represents the first level. The second level, science, raises P-plane significance by connecting P-plane experience with the propositional aspects of our cognitive experience via what Margenau calls rules of correspondence—the sensed aspect of what may be inferred or deduced from theoretical postulates. On the third and fourth level of P-plane experience, significance deals with ethical behavior and existential meaning. Here the cognitive connection to P-plane experience does not entail the rigor of analysis that describes the scientific method. But, according to Margenau, this lack of rigor does not impose a lesser degree of significance.

Connecting understanding up with ethical behavior and existential meaning moves P-plane experience out of the blue quadrant—or the science of how our body works, and into the purple quadrant,–why we make our body do the things that it does. Here, 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, all 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 yellow horizon expands, it moves us further into this quadrant, into that place where the scope of human discourse burgeons. In brief, 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 (yellow self-horizon), our body remains in the blue quadrant. So, where do we go when our pink horizon (blue quadrant) expands?

If we’re lucky, and say, for instance, that we’re in the middle of a Michigan winter, we pack our bags and go to Florida. For those of us who can’t quite swing a Florida vacation, however, we continue to punch the cloak, put in our 40 hours per week, and all for the purpose of keeping food on the table, rents and mortgages paid, and a little spending money in our pockets. The blue quadrant is the brick and mortar world we live in. It is also where scientific predictions are confirmed, and, on a more solemn note, where justice and injustice are experienced. Take me, for instance, I’m sitting in front of my computer screen and when I look up, I immediately see sand and cement laden material used in the construction of, oh well, you name it. In order to get into my room, I had to shove against an atmosphere pressing against my body with a force of fourteen pounds per square inch, a body constituted by a physical-chemical system, e.g., bone, nervous system, and cortex-brain. This physical body lives approximately 70 years, dies, and breaks down into constituent parts—rots. While I’m alive I am presented with voluminous products for the purpose of consumption, and, if I were able to invent a product that everybody desires, I would be able to follow the sun to my heart’s content. But, enough said about the blue quadrant; it’s depressing to note that many intelligent people never get beyond the blue quadrant, i.e., see everything as a by-product of the blue quadrant.

The New Model Of The Observer/Observed Relationship Continued

The source of everything, including Northrop’s two-term relationship, lies embedded in the indeterminate aesthetic continuum.

As was pointed out above, considerable emotional currency goes into preserving the meanings that give us comfort. In an odd sort of way then, you might say the more invested we are in production and consumption (blue quadrant) the more we expand our red emotional horizon. However, a passionate desire for wealth and power has little in common with the empowering emotion that calls us to love, beauty and truth. 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. The material of the poet, painter, and musician is not the product of Locke’s mental substance; rather, it is the empowering emotion that inspires life, imagination, and awe. The mental substance, which Locke presupposed as necessary in order to explain the existence of appearance, is no longer necessary because appearance is not just appearance, it is the real stuff of the universe. It is too bad the syntactically designated, indirectly and experimentally verified, theoretic component of knowledge treats the reality of the aesthetic component as a mere sign. 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.

Emotions, therefore, are not, as Locke believed, and many of the religiously informed persons who followed him also believed, the product of bestial urges that must be subdued. It is also unfortunate that Plato, although recognizing emotions to be an inseparable part of the human psyche, identified them with evil. For Plato, reason was the great charioteer, forever reining in the unruly emotions. It is to the credit of Northrop’s two-term relationship of the aesthetic-theoretic experience that emotion gets valued on par with reason. Indeed, reason becomes sterile without emotion and emotion without reason becomes misery–more often than not. The poet William Blake said it best when he said: “It is good when you are in a passion, but not when a passion is in you.” All emotion is meaningful, but that meaning is unjustifiably limited by Locke’s use of the three-term relationship of appearance, material object, and observer. We do not exist a three-term relationship, we exist a two-term relationship with the second term being our theoretically postulated, hypothetically designated component of experience while the first term of experience is the immediately sensed determinate portion of the aesthetic continuum. The continuity of emotion/reason follows naturally from this two term relationship, as does the psychological freedom that, if actualized, leads to reverence for all that is true, good, and beautiful in life.

Without psychological freedom we would be condemned to blue-quadrant existence—a life hardly worth living. Not to worry, though, the allure of freedom has, throughout history, inspired “greatness in thought, word, and deed,” and, when practiced in environments of some spiritual disciplines, this freedom is said to produce incredible “experiences of emancipation,” e.g., Patanjellie’s eight steps of yoga, the Buddha’s eight fold path to enlightenment, and, the more recent schools of transpersonal psychologies which, I believe began with Maslow’s self-actualization psychology, but now these schools are researching such things as meditation, higher levels of consciousness, and even Para psychological phenomena. Encouraging awareness, understanding, and the appreciation for this kind of in depth freedom is what my up dated description of the observer/observed relationship is supposed to be about. Ultimately, though, to fully comprehend the meaning of this freedom we must rethink what it means to be alive and belong to this universe of ours, and, in the process, we must get beyond the worldview that has outlived its usefulness and now inhibits.

To recap, the #8 bridge binds and separates life and death while the #9 bridge binds and separates the implicative affirmative of the not-me-self and the physical event, (or the emotionally felt immediate experience that at any given time may be hypothetically conceived and experimentally verified via its predictable consequences). The bridge that is not depicted in the diagram above is the bridge in which the universe lies suspended. Logically, this bridge is structured along the lines of a double negative (the logic of neither this nor that). The universe then hangs suspended in a Logos that is the equivalent of God’s non-being, but, via the Logos, God’s non-being implies transcendence. This is, obviously, a lot of information to take in. Hopefully, however, by incorporating a V structure and logical design in the paragraph below, I will have summed up (and simplified) the Divinity that simultaneously exists inside of Nature and outside of Nature. In this sense, Divinity is somewhat like the one sided surface of a Mobius strip; Divinity existing both outside and inside the loop.

Let the V image represent God’s freedom. 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 and the ground of the Logos that structures all existence). Somewhere above the V vertex, on the freedom side of the V, let the letter b represent life and ~b represent the negative space of life (~b on the empirical side). Life moves freedom forward and in this case upward too. Further up the V, let ~bb (discontinuity occurring in continuity) represent the next stage of freedom—the participatory moment of a conscious self, and let b~b (continuity occurring in discontinuity) represent (on the empirical side of the V) the physical event of a conscious self. With the advent of self-consciousness, freedom again moves forward. The V grows larger (and wider) as the story of civilization unfolds.

Freedom here defines God as immanent (the phenomenal world) and 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, on a day-to-day basis, that’s what “we call reality.”

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. If you’ve read this far, you probably have found something I’ve said interesting. Thanks for that. 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.

For many of us, saying “yes to God” is easy, but getting to know the meaning of the relationships behind that affirmation is the all-important, and difficult, next step. At the end of the first part of this essay (last week’s post) I let Martin Buber have the last words, and likewise, he gets the last words here. Martin Buber understood that affirming the existence of God is no more difficult than affirming the ground out of which duality arises. 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).

“That you need God more than anything, 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)