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The Holo-solo-meta-sema-graphic Principle

February 21, 2015 Leave a comment Go to comments

holographic

Think of the multisense continuum as a clarification of the holographic principle. What people often mean by holographic when ascribing it to the universe as a whole is something like ‘The Universe is not really real, but is a Matrix-like projection in which the totality is reflected in each part.’ If we ignore that theory for a moment and examine the linguistic origins of the word holographic instead, there are some worthwhile tie-ins to Multisense Realism. MSR is a way of stretching out this concept of holography, so that the extent to which it seems holographic is part of the hologram. Realism is not a fixed, absolute foundation, but an aesthetic quality of orientation. Realism is not a neutral designation of that which is factual versus that which is not, but also has a set of qualities, almost a personality which opposes the fantastic qualities of imagination, dreams, and psychosis. Where the aesthetics of fantasy are typically saturated, vivid, or florid, realism is relatively bland or rigid. Realism supports rigorous logic and causality. A graph can be thought of as the essence of realism in a way – not reality itself, but the mapping of the mappable aspects of reality…a realistic approach to realism.

Notice that holos and graph are polarized. They aren’t simple opposites where graph = parts and holos = whole, although graphing does break wholes into regular parts, but there is also a sense of a graph is of a static mental resource; an object or so called rigid body which we use to index information. A graph is a chart.* By contrast, holos is the uncharted and boundless context which does not respect strict divisions.

Holos means whole, but if you look up the etymology of hologram there is something interesting:

hologram (n.)1949, coined by Hungarian-born British scientist Dennis Gabor (Gábor Dénes), 1971 Nobel prize winner in physics for his work in holography; from Greek holos “whole” (in sense of three-dimensional; see safe (adj.)) + -gram.”

So holos doubles as a term that has something to do with feeling ‘safe’:

safe (adj.) c.1300, “unscathed, unhurt, uninjured; free from danger or molestation, in safety, secure; saved spiritually, redeemed, not damned;” from Old French sauf “protected, watched-over; assured of salvation,” from Latin salvus “uninjured, in good health, safe,” related to salus “good health,” saluber “healthful,” all from PIE *solwos from root *sol- “whole” (cognates: Latin solidus “solid,” Sanskrit sarvah “uninjured, intact, whole,” Avestan haurva- “uninjured, intact,” Old Persian haruva-, Greek holos “whole”). “

This root sense of wholeness as safety, solidity, health, healing, etc is the natural anchor of anchors…the foundational aesthetic (of the aesthetic foundation). All experiences in all possible universes must begin from this un-locused locus. Un-locused because it precedes its own definition or observation. The baby at the boob has no frame of reference, no learning process to understand the importance of nutrition or survival – there is only to appreciate the experience of being re-connected to the womb’s holos in a new and disorienting context…What is this context?

-graph modern word-forming element meaning “instrument for recording; that which marks or describes; something written,” from Greek -graphos “-writing, -writer” (as in autographos “written with one’s own hand”), from graphe “writing, the art of writing, a writing,” from graphein “to write, express by written characters,” earlier “to draw, represent by lines drawn” (see -graphy). Adopted widely (Dutch -graaf, German -graph, French -graphe, Spanish -grafo). Related: -grapher; -graphic; -graphical.”

Compared with holos, -graph is a very different kind of term. Where holos is a rich and profound metaphor, -graph is a relatively prosaic and literal term about something in the real world…writing or recording. Holos is an appreciation of primordial safety; an orientation to a frame of reference which is absolute and beyond thought. Once someone is born into a human life or an animal’s life, this holos is buried in a cocoon of defenses which face the anti-holos of spacetime and physics and the sense that was formerly whole is averaged out as

“sole (adj.) “single, alone, having no husband or wife; one and only, singular, unique,” late 14c., from Old French soul “only, alone, just,” from Latin solus “alone, only, single, sole; forsaken; extraordinary,” of unknown origin, perhaps related to se “oneself,” from PIE reflexive root *swo- (see so).”

As a sole individual in a physical world, we have developed ways to re-connect with each other. Some of them are ways of reconnecting to our shared history as mammals and primates, and some, like writing are more recent human inventions. The idea of writing is to inscribe a thin stream of thought into physics, into spacetime so that others can recreate it in their local experience. It’s a bridge, a trans-fer or meta-phor, which means carrying over of feeling or meanings. What is the carrier?

semaphore (n.)”apparatus for signaling,” 1816, probably via French sémaphore, literally “a bearer of signals,” ultimately from Greek sema “sign, signal” (see semantic) + phoros “bearer,” from pherein “to carry” (see infer). Related: Semaphoric (1808).”

The sema- or sign is a recontextualized piece of the world. We use it to passively bear our sharing of communication, as an insulator would bear a conducting wire, or a conducting wire would bear an electromagnetic flux. There are layers of nesting which span the continuum from holos to solus to meta to sema to graph.

Wholeness to self to likeness to sign to signed. The distance between our human self and the ‘signed’ or ‘graphed’ physical world is what gives that physical world its gravitas…its grave realism. Mortality adds a layer of biological gravity…the signs which threaten the self of the experience of life. The closer that a given phenomenon is to the whole, the more it is metaphorical and self-referential.

Once we grasp this continuum, we can see how subjective and objective phenomena are an elaboration of a theme of awareness and degrees of alienation from the whole. We can go into more advanced areas of understanding the continuum and see that while the graph end of sense reflects in micro the holos itself, it is only a reflection and has no generative power of its own. Even though we locally experience a tension between the holos and graph which seem equal, or even overpowered by physics, that is only because of how deeply our human experience is nested within billions of sensations, feelings, and thoughts since the beginning of spacetime.

In the absolute frame of reference, all is consumed by, with, and for holos. The graph appearance, and even the holographic principle is the local view of the self’s experience of being alienated. It’s a compromise between Descartes’ substance dualism and Eastern/perennial philosophy’s holism, but it is still fixed in the Cartesian graph of spacetime and Newton’s mechanics of mass and energy. We imagine that each physical particle is a packet containing a ghost of the whole, but I think that it now makes more sense to say that it is the particle itself which is, in the absolute frame or reference, more like the ghost. It’s relativistic, but all relation traces back to the orientation of the absolute. There is no orientation derived purely from disorientation, which is why we cannot build a sign or a self or a holos from a machine (graph).

*Descartes, whose family name means ‘of the charts’, and also can be associated with the French word charteus, meaning pertaining to papyrus/paper has an interesting connection to the role of Rene Descartes in developing the digital view of space in terms of Cartesian coordinates. Cards, charts and papers refer to objects which carry meaning – blank vehicles to be used either as a container for metaphor, or as the medium of choice for a stream of digital semaphores. The critical place that Descartes holds in the development of the Early Modern Period, cannot be overstated. In his 1641 Meditations, Descartes divided the cosmos, for better or worse, into mind and matter (res cogitans and res extensa), paving the way for Newton, Leibniz and others to see physics as an expression of precise mathematical truths. The Enlightenment Era marks the Western world’s separation from perennial, Eastern philosophy and the discovery of a new, Cartesian world of purely mechanical objects. The card, or graph aspect of the cosmos is seen as the new orientation, a counter-aesthetic to one which assumes theistic holos. The Western counter-aesthetic of modernism questions the beliefs of the past, asserting instead that the natural world is innocent of religious enchantment until proven otherwise.

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  1. May 12, 2015 at 3:46 pm

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