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Commentary on The Ouroboros Code

October 17, 2019 2 comments

The Ouroboros Code

Reality’s Digital Alchemy Self-Simulation
Bridging Science and Spirituality

 

I just finished reading the new book by my friend Antonin Tuynman called The Ouroboros Code. In addition to being a great read, the book devotes an entire chapter to Multisense Realism (Exciting!). I highly recommend the book, as it really covers the issue of consciousness in its current 2019 state while avoiding the pitfalls of so many other books. Tuynman explores the most interesting frontiers of consciousness via philosophy, neuroscience, and information theory to arrive at a thesis that is surprisingly similar to my own. I really enjoy both his style of writing and his thorough, yet concise approach and look forward to his future publications.

I will leave the real reviewing of the book to others, but suffice it to say, anyone who is interested in philosophy of mind, AI, theoretical physics, the brain, alchemy, and the metaphysics of the apocalypse will certainly be satisfied. On the vast majority of points that are covered in the book, I find myself in solid agreement, particularly with his stance on “free will” as part of the ground of existence rather than an illusion. What I wanted to do here is to lay out the few points on which our views seem to diverge, or where I have had some additional ideas.
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Michael Shermer with Dr. Donald Hoffman — The Case Against Reality (SCIENCE SALON # 78)

September 8, 2019 Leave a comment

Let me begin by saying that in my view Donald Hoffman’s model is the best that there is in the field at this time. I agree with Hoffman’s view that our sense of realism is an evolved Homo sapien UI, and I suggest that part of the evolutionary sculpting of this UI (and probably for all species of animal consciousness), tangibility as a sense modality is over-emphasized and taken ultra-literally.  I propose this because I reason that there would be a strong evolutionary advantage to being ultra-serious about tangible renderings of public-facing events for an animal that has self-locomotion to be able to navigate its movements. Once we correct for that over-literal weighting, tangibility can be understood as just another modality of sense experience, not necessarily as the primary modality of the universe. In other words, our experience has a body experience but there may be many experiences that do not. This opens the door to disembodied contexts of consciousness and perhaps even conscious experiences which do not include a robust sense of agent-hood.

Around 1:20:00 he talks about the human UI as a portal to another’s consciousness, i.e., even though a smile doesn’t resemble happiness, when we see another person smile, we can infer an experience of happiness because we also have one. He goes on to say how it makes sense that our portal/interface is optimized for other humans and it gives up more and more as you get further from human to human interaction (human-cat is worse, human-ant is even worse, by the time we get to protons and electrons, our interface has completely given up.) Michael Shermer mentions an associated concept of ‘Middling’ from Richard Dawkins. I have proposed a more elaborate hypothesis of this same idea and call it eigenmorphism.

There are a few assumptions in Hoffman’s thinking that I question:

  1. The UI is ‘created on the fly’ rather than accessed on the fly.I am not convinced that our UI experience is spontaneously confabulated, so much as it is bent and refracted in different ways. Where Hoffman assumes objective reality, I propose a reality which is objective of any particular UI scope, but not objective of the Grand Interface, within which even ‘Users’ or agents are icons of a deeper, trans-agent reality. Our dream is not reality, but that doesn’t mean that reality is anything other than the absolute total of all dreaming.
  2. That anything can ‘exist’ without a receptive capability.In my understanding, one of the deepest flaws of the Western scientific worldview stems from the disqualification and disparagement of ‘feminine’ capacities for sensitivity and receptivity. Under the ‘masculine’-dominant paradigm of our scientific legacy, ‘existence’ is reduced to an ontological state of ‘being’ rather than one of ‘feeling’. I think this is a grave mistake, and that all forms of being are necessarily some experiential context in which foregrounded and backgrounded qualities form dynamic partnerships. This mutual arising of definitions is what I think is glimpsed in both Relativity and Quantum theory. The only “is” is experience itself, all other experiences are relativistic instances of “which is”.
  3. That evolution of the UI justifies evolutionary creation of a UI in the first place.I agree that evolutionary mechanisms shape aspects of the UI, however, that does not explain why the UI is felt, seen, heard, tasted, etc. We still have to have a universe made of true, direct aesthetic phenomena before those phenomena can diverge and be compared as more or less ‘real’ than each other.

I propose then that we take Hoffman’s proposal as true (excepting my three proposed corrections above) for the purpose of taking it even further. In a sense, I am proposing that even though the User Interface model is the best I’ve seen, it is still missing half of the big picture. To get that other half, let us begin by assuming that his view of the UI as selecting against genuine truths about reality, but then consider that these divergences from exterior reality also converge to a set of genuine truths about the other side of reality. In the center of this ‘other side’ of reality is a perpendicular truth attractor (call it Sense or pansensitivity) which is not evolved but accumulated outside of spacetime as a common, transpersonal, nonlocal pool of all experiences.

I suggest that we may understand some of the nature of this attractor to some extent by simply applying our imagination to inverting the qualities of our public-facing experience such that are diametrically opposite. If the unexperienced reality beyond our public facing human UI is generic, mechanical, game-theoretic, and spaced-timed, a-signifying, interchangeable, recursive, teleonomic-stochastic, then the unexperienced reality beyond our private facing UI is proprietary, animistic, spontaneously vital, creative and rule-averse,  authentic…intimate, aesthetically saturated, proprietary, teleological, super-signifying, radically unique, etc.

Our UI doesn’t tell us the truth of the universe, but its very fabric may be a tool kit that leads back to truth of the universe in a round-about way.  I propose that universe itself may be a self-nesting, self-bootstrapping aesthetic-participatory phenomenon which not only builds labyrinths of anesthetic-automatic appearances to trap itself in temporarily but also gives itself the keys to find its way back out. The universe is a significance building dream factory that inflates and reduces parts of itself in increasingly complex ways – sort of an inhaling of negentropic limitations and exhaling of evanescing entropies.

Let’s talk about what I think the real fabric of nature is; nested sensory-motive presentation.

To begin with, a simple proposal: As mass is to energy, space is to time, and sense is to motive.

The Mass/Space/Motive end is projective. Consciousness ‘inhaling’ extends ‘out’ into quantized graphed ‘particle’ appearances (Nod to Descartes Res Extensa). The opposite, Energy/Time/Sense end is receptive (Consciousness exhales and returns into newly re-qualified, de-graphed ‘holos’ or gestalt appearances).

I would suggest letting all of that sink in before bothering to go further into my elaborations and speculations. For those who do want to go down the full Multisense Realism rabbit hole, my conjecture is that this sensory exhale, motive inhale dynamic is repeated across many parallel levels and cycles of cycles. Our human experience is obscenely well developed on both the inhale and exhale ends, such that we have a signifying interiority of multiplexed sensory nestings (sensations<perceptions<figurations<emotion<awareness>self awareness>thought>intuition>”consciousness”) that interfaces with an a-signifying exteriority of motive scales (physical ( chemical (organic (biological (zoological (anthropological) ) ) ) ) ).

Here then is my arcane formula for the totality of consciousness and nature:

ॐ ⊇ ש {((-ℵ↔Ω)↓ºt)⊥(ωª↑(H←d))}

The explanation on that link is probably hard to follow, so I’ll take a shot at a more concise explanation:

There is an Absolute foundation to all of nature, which I call Pansensitivity or the Aesthetic Holos . It is the superset of its diffracted or graphed parts ש. These parts are unified along two perpendicular axes. {(( the horizontal continuum extends between two extremes of consciousness.  The first extreme is rendered in our UI as the absolute transpersonal significance of selfhood in a theological/spiritual/artistic sense. I use the symbol -ℵ as a way to suggest a boundaryless infinity of superlative aesthetic qualities and capacities, i.e. Godlike omniscience, omnipotence, and omnibenevolence. There is a subtle reference here to the Aleph numbers and infinite cardinality, such that by using ‘negative Aleph’ I am suggesting an infinite creativity which transcends unity and multiplicity…a super-everythingness from which all thingness arises. This -ℵ point of maximally expanded Self consciousness also includes dimetric opposite but equally florid qualities of identification with abject terror or super-personalization of omni-malignant Chthonic deities. -ℵ is a Heaven & Hell super-saturation of aesthetic qualities where relief and suffering extend beyond all limits of imagination.

The opposite end of the -ℵ  continuum is rendered in our UI as the absolute impersonal insignificance of selfhood in the atheistic/objectifying/scientistic sense. I use the symbol Ω for various reasons, but suffice it to say this Omega point is the sense of profound insignificance of the self. This is Carl Sagan’s ‘billions and billions’ sense of the vastness of the public-facing, spaced-timed universe, with its fantastic formulas that reveal quantifiable simplicities within all appearances of complexity.

This (-ℵ↔Ω) ‘horizontal’ continuum is further conjectured to be organized in hierarchical scales of time such that the longer periods of time that are available, the richer and broader the extension of the spectrum becomes. This saturation of awareness and intelligence is characterized in the term (↓ºt). For example, the longer human history lasts, the more geniuses contribute to a greater and greater pool of art and science, which then potentially becomes more and more integrated and distributed to all members of the community or network. Each person can become more and more like all of the great geniuses of history who have come before them and have an increasingly profound worldview because of it.

Perpendicular ⊥ to this Easternizing/Subjectifying-Westernizing/Objectifying spectrum (-ℵ↔Ω) of enrichment of significance (↓ºt) is the contra spectrum of contraction and entropy that is denoted as (ωª↑(H←d)). If the former spectrum describes an inhaling of more and more inner and outer significance from the top down (), this second spectrum describes an exhaling into an increasing pool of bottom-up entropy and negentropy. Instead of an intentional striving for more and more aesthetically saturated and profound experiences, this continuum is about the dissipation of aesthetic significance and sensitivity into automatism. The ω variable denotes the minimum fragment of experience – sort of the ‘spiritless spirit of points in a void’ – a quantum-Brownian static-dynamism of absolute entropy-negentropy. Recursiveness and replication. Randomness and accident. The addition of the feminine ordinal superscript ωª is supposed to connote an opposite sense of hierarchy from the masculine ºt of the primary continuum. In the primary continuum, causality flows downward ↓ from Holos to spacetime (graphos) in a successive watering down from the kind of profound ‘Golden Age’ omniscient surrealism to an ‘Iron Age’, prosaic realism. In this secondary continuum, computable complexity builds from the bottom up . If the –ℵ↔Ω continuum expands significance by breaking gestalt, multivalent, metaphorically layered concepts into mytho-poetic utterances, the ωª↑ continuum builds alphabets and dictionaries out of nearly meaningless semaphores. The language is the servant of the speaker-thinker, but the language can draw out potentials from the speaker-thinker as well.

The final (H←d) element of the formula describes the relation between entropy and distance. This describes what Hoffman was getting at with the breakdown of the UI as it is pushed beyond its intended specs. As a human, the more distant in scale and familiarity from the human world, the less empathy and relation we can have with what is ‘behind the face’ of the icon that our UI presents. The ant’s experience is insignificant relative to our own, so the ant is rendered as a small, generic insect. We don’t much care to know what it is like to be an ant because it is not an evolutionary advantage to do so. I used the rather than the symbol in the secondary continuum to suggest an existential gravity, what our UI presents as the second law of thermodynamics and the promise of cosmological heat death. In the primary continuum, by contrast, the ‘now’ moment accumulates more and more significance into each ‘lifetime’ experience that it is represented in our UI as the idea of the Singularity or eternal, transcendental now in which all of space and time can be accessed simultaneously.

Relativistic, Classical, Quantum

August 24, 2019 Leave a comment

On the largest scales, space and time define each other relativistically.

On the middle scale, space and time are perpendicular.

On the smallest scales, space and time do not exist together and can only be measured as one or the other.

That space and time are radically different on different scales is more important and more revealing than anything we can derive by making any one of the three the ‘real’ space/time.

Each of the three levels tell us about all of the levels. All experiences are probabilistic-automatic, dualistic-participatory, and synchronistic-teleological, depending on how we invest our attention, and how attention is invested in us.

MSR Quick Start

August 21, 2019 Leave a comment

msrHOLOGRAPHIC

(cannibalized from a Trinity Academy image)

Light and Sight 08-20-2019

August 20, 2019 Leave a comment

EM – “I had the thought this morning that light doesn’t travel.”

I agree.

EM – “Light is the medium that waves of different frequencies travel through.”

Yes, but I would combine light and sight into the same sensory-motive phenomenon (tangible visibility). Light to sight is the received affect (intangible visibility) and sight to light is the projected effect (tangible visibility).

Light is visibility made tangible, quantized, temporalized and spatialized. Sight is what is seen as color or brightness (even in a dream or our visual imagination). Sight can exist without light but light cannot exist without an experienced quality of photosensitivity.

The affect (sight) is the medium. The effect (light) is the change in the intensity of the medium, which is more like a window to the totality of seeing rather than a single property. Sight is access. What is waving is, IMO, permeability and permittivity of the tangible-ized visibility.

Objectivity is Unnatural

July 18, 2019 Leave a comment
Remember that objectivity is unnatural. To objectify is to separate and distance one part of an experience as an object of another part’s sensitivity.
 
If we begin with the universe as an eternal dream-like experience*, biology or life is to dream that the rest of the universe is an object. It is the first level of dream within a dream…a dream of nature one step removed. This is a huge step. It isolates one tiny sliver of nature in a spatio-temporal contract of mortality during which almost nothing can be sensed at all. It is a nearly senseless void except for whatever primitive sensations and emotions characterize life (pain-pleasure, tension-relaxation).
 
The first level of life objectifies the rest of the universal dream as a geometric-tangible edifice of non-life and ‘real’ surfaces (since it poses an existential threat to the mortality contract itself).
 
The second level of life adds the dimension of intentional movement. This adds to the realism of the non-living world with a new realism of self-as-body. Even on the microbiological scale, the animal experience is founded on the awareness of self as tangible body (object, shape, morphe) navigating purposefully in a world of tangible objects. This is the beginning of the phoric-morphic duality, and the ancestor of our subjective-objective sense of duality.
 
The third level of life adds a brain to the body. This is essentially a Level 2 body nested within another Level 2 body, nested within a Level 1 life within the Level 0 dream/God/cosmos. This nesting adds a second level of objectivity in which both the body and the world of the body can be viewed from a distance. The brain gives us an invisible body from which we can not only experience as subject-objects (living bodies) but thinking selves who can think about ourselves as intangible subjects and tangible objects, and also the world in the same ways, and also all of the relationships between the two. That’s another huge leap and it gives us the dimension of intentional thought…right and wrong thoughts.
 
The fourth level adds a level beyond the brain and thinking mind, which we have to infer or intuit because is can’t be perceptually objectified while we are alive. This is what makes us fully, deeply human and allows us not only to subj-objectify ourselves and the entire natural world, but to do the same for subjectivity-objectivity itself.
 
Of course this is only a rough sketch. There may be more intermediate levels, especially between 0 and 1 where stars and atoms become objectified by experiences which are later objectified as molecules and solar systems, etc.
 
Anyhow, I hope that helps some/any of you understand what I’m proposing and what I mean by Multisense Realism: A single universe of anesthetically** nested aesthetic experiences in which the nesting polarizes and extends qualities of realism-fantasy, objectivity-subjectivity.
 
*Dream-like in the sense of having no more ‘real’ substrate, not in the sense of being insubstantial or unreal.
 
** Spatial, temporal, and modal appearances of entropy.

Holosense Model

February 6, 2019 Leave a comment

2holosensemodel

3holosensemodel.jpgVersion 2 better or worse?

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