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Light Speed, Space and Time

April 11, 2015 Leave a comment

I think that the speed of light is constant not because that is the nature of light, but because that is the nature of velocity itself. Velocity isn’t a simple, open ended quantity, it is a range between stillness and c…between absolute spacetime locality and absolute non-locality.

Light is nowhere and everywhere until it hits something…wavefunctions are in non-local ‘superposition’ until they ‘collapse’.

My view is that this is almost true, but inside out. Light is within awareness which reflects awareness. Light is the event horizon between the public and the private aesthetics. Light is only ‘here’ and ‘there’, never in between…never moving in space.

We don’t know anything about space, because we can’t use space to measure itself. All measurements are done with instruments made of matter. All measurements occur within conscious awareness, and all measurements of space occur by the extension of conscious awareness through matter. Space is the absence of matter(as detected by consciousness of matter). The math doesn’t change, only the interpretation gets post-Copernicanized.

“The body is to space what consciousness is to time. The world is to the body what the unconscious is to consciousness.“ – JS

Space = geometry, time = algebra…but then space/geometry is to time/algebra what measurement (quanta) is to the trans-measurable (qualia).

 

Strawson on the Primacy of Panpsychism

March 1, 2015 Leave a comment

My apologies to Galen Strawson for this article, which is based on my thoughts on his 2015 essay “Mind and being: the primacy of panpsychism“. I am not so much critiquing his position as using it to launch my own variations of its principles. I am getting into conjectures that are intended to pick up where Strawson leaves off in this paper. Having the utmost respect for Strawson and his pioneering contribution to modern panpsychism, I would encourage anyone who is serious about this subject to take the time to understand his views first and not to leapfrog from physicalism to the pansensitive view that I’m proposing. It is critical to have a solid understanding of exactly why panpsychism is an improvement on physicalism before entertaining the question of how panpsychism can be improved.

In the paper, Strawson lays out some propositions in support of panpsychism:

  1. Matter is force or energy
  2. Being is becoming
  3. Being is quality
  4. Being is mind

These four points are explained in the paper in detail, and I agree with them…in a sense. I agree with them as a better alternative to the physicalist model, which might go something like this:

  1. Matter is physics
  2. Being is merely the function of physics
  3. Physics is quantity
  4. Physics is structure

If we put these two together, and then add to that total set the inversion of their difference, I think we get closer to my view (Multisense Realism or Aesthetic Foundationalism) in which matter, energy, spacetime, being, becoming, are all defined qualitatively. Being is quality, but mind and structure are also quality.

Proposition 1: Stoff ist Kraft (matter is energy)

Strawson begins by writing that ‘Leibniz, too, declared: “quod non agit, non existit”’ […] What doesn’t act doesn’t exist.” He equates force (Kraft in German) with Aristotelian energeia or energy and Matter (Stoff) with spacetime. He says “substance is that which acts: ‘activity … is of the essence of substance“, and supports it with the footnote “See also, strikingly, Faraday 1844: 140ff, Bohm 1957: §1.6; and many others. I’m inclined to include Plato, who holds that ‘being is nothing other than dunamis’, i.e. potency, power, force.” He’s making a case for action being the fabric of reality. But can action exist in the absence of some perception of action? Can there be movement without some capacity to detect spatial relations? Can movement be separated from a narrative sense of where X was and where X went, and how those positional states S and S’ are related?

The concept of energy is poorly understood, even within physics. Gravity is typically referred to as a fundamental force but not as an energy. A planet orbiting a star in circular motion doesn’t expend energy to do it, yet orbiting can be considered an action or force. Planets fall rather then force their way around the sun. If energy is the capacity to do work, then work would imply the generation of one force against another, such as the force of lifting an object up off of the ground against gravity. There’s potential energy as well as kinetic, so a boulder on top of a cliff or a drum of oil can be said to have energy of a sort without acting. The term energy could instead be used in a more informal sense which combines force and energy as a general ‘immaterial agent of material transformation’.

That which doesn’t act publicly may still feel or sense privately.

That matter is actually caused by immaterial agents makes a lot of sense and is held as undeniable by many people who have done a lot of thinking about it – and it made sense to me also – except when we factor in consciousness. Is receptivity an action? Is it a force? It would seem to make more sense that receptivity is the capacity required prior to force being presented or defined.  If we look at our most naive evidence of immaterial agents, we have to admit that all immaterial phenomena are inferred directly as sensations of our own body or indirectly as the changes we can detect in other bodies . We don’t experience energy per se, we experience feelings like warmth or motion, or we see or hear effects which are associated with excitation and change. An explosion, for example, is an event in which some object is violently dispersed across space. We see debris scattering, brightening both the surrounding objects and our own field of vision. A flash, for example is either air molecules becoming ionized, as a flame or spark, or it is an interior event which reflects a sudden change in the brain (stroke), eye (pressing on the eyeball until you see stars), or the retina (the reflection of a distant illumination source fills our field of vision, like a flash bulb). Our conscious experience does not consider these sources to make a difference in one sense, but there are aesthetic cues which can be used to gain some epistemological traction.

I have developed some tinnitus in one ear in recent years, probably from spending too much time working in large data centers where the whir of thousands of server fans and souped up air conditioning is all but deafening. The noise is white noise in that it is constant and hypnotic, but there are multiple layers in which some tones or screeches can be heard to oscillate in a wandering, unpredictable way. Well, that’s what my ringing ear sounds like now when it’s quiet and I’m trying to sleep. The thing is, I can pick out at least two distinct types of ringing going on simultaneously. The ring that I have been describing which oscillates irregularly seems to be coming from an outside source. I had to get up out of bed on several occasions to satisfy myself that it was actually in my head rather than a ventilation fan in the attic. It *really* sounds like a ‘real’ thing in the world which I’m hearing. I can contrast that with the other type of ringing which is very high pitched and ‘close’ feeling. That high whine that you may be familiar with after attending a loud concert. Even though I understand that both sounds are not coming from the outside world, the second sound feels unmistakably closer to me than the first sound.

All of that was to make the point that reality is a continuum which includes both subjective-seeming perceptions and objective-seeming perceptions, but that does not mean that any of them are perceptions of something else, such as matter in the physicalist sense; some ‘thing’ out ‘there’ which simply exists independently of all aesthetic quality. The physicalist foundation is built on trust in the stuffness of stuff, whereas I am proposing that the only true and absolute stuff is the not like the physical stuff at all, but rather is like Wheeler’s participatory stuff – a capacity to directly experience and to embody an experience (indirectly).

If the universe has an aesthetic foundation rather than a ‘stuffy’ physical one, the idea that matter is energy is not necessarily true in the most important sense. The capacity to discern an aesthetic difference between material qualities and energetic qualities would be the more fundamental pillar upon which realism is built. The unity of matter and energy is never seen by us directly as an experienced reality, it can only ever be inferred intellectually as an equation. Even as an equation, E=mc² refers to the equivalence of mass and energy, not matter, with its three dimensional lattice structures and four dimensional algebraic functions. Mass is not a material, it is a measure of resistance to change. It’s worthwhile to note also that most of the energy released by nuclear reactions is not from particles turning into energy, but rather particles being rent from their nuclear configurations. Fusion is small numbers of particles moving in together, while fission is large collectives of particles breaking into smaller groups. The change is a chain reaction of particles which is energetic because it does material work on other particles, not because protons and nucleons are being annihilated into pure workfulness.

There is something called the Law of Conservation of Nucleon Number which says that “In a nuclear reaction total number of nucleons before and after the reaction remains the same, i.e. nucleons cannot be created nor destroyed during a nuclear reacton” (Introduction to Nuclear and Particle Physics Mittal V. K., verma R. C., gupta S. C., 4.4.4). This means that a proton might become a neutron, but it doesn’t become energy. There may be a better case to say that energy is what matter does in space than to say that matter is energy. If we interpret matter as energy, we can better explain some of our reality, but we are doing it by invoking a model of the universe which is in a sense unreal/anti-real and inconceivable aesthetically. A bowling ball is conceivable, a balling of bowl is not. What makes the universe real is not that matter is energy are united, but that matter and energy seem aesthetically opposite. Without that asymmetry, I can only imagine a universe of hallucination or abstract magic. To take that asymmetry one final step further, I propose that we should see the foundation of realism in the way that matter and energy seem opposite and in the way that both matter and energy together seem opposite to ‘seeming’ itself – to sense.

Matter, energy, and sense.

Sense or what I call pansensitivity is not a stuff but rather the inter-stuff within which all appearances of stuff should be thought of as occlusions or bubbles. To talk about matter being bubbles is not literal here, because the medium that these bubbles exist in is not spatially extended. The medium is ordinary experience, but without the assumption of a necessary thing-which-is-experienced.  Like the Aboriginal dreamtime, perhaps, I conceive of sense like a primordial dreaming through which all dimensions and descriptions are conceived, encountered, hidden and appreciated. Beneath force, action or energy there is sensitivity to what is going on, and sensitivity need not act or react publicly as far as I know. Sensitivity defines all: What action is, what it is that acts and what action does to the actor. Please do not mistake this to refer only to human sensation, or sense organs, or even living organisms. This notion is about the ontology of sense itself as a concept, as a legitimate and final context within which all of physics and psychology (human or otherwise) exists. As Strawson points out brilliantly, panpsychism should not be considered a Neutral Monism, but a doubly committed, ‘Experiential-Hylal’ monism. Awareness does not stand aloof from material and abstract reality, it is what is reflected and embodied by material and abstract reality.

Must we say that this E-H monism is action though? If we want to say that what doesn’t act doesn’t exist, that can still be true, if we take existence literally as an external or public presence rather than the universal notion of existence as that-which-is-not-nothing. With an aesthetic foundation, it is the interior sense of excitement which would logically be the more fundamental resource of existence, the insistence which arises privately as an intention to exist publicly in spacetime. Action occurs so that its accomplishment can be admired in some sense. We write because we read, not because there is writing. Action then is always a reaction to some deeper quality of expectation – an affect that insists on an effect. Sense is not only being and becoming, subject and object, space and time, but the sensory-motive significance of participation. Sense is the aesthetic totality through which the ‘versing’ of the Universe continues.

Proposition 2: Wesen ist Werden (being is becoming)

Strawson writes “All concrete being is essentially timebeing—whatever exactly time is. Being is being.” I would counter that by saying that being is not only be-ing, but been, has been, and may be. All of the past-tense and future-tense influences on the now should not be pushed out into another category. As unreal as past and future may seem in some sense, the influence of past and future makes up a tremendous portion of the present. We are permeated by our past, we embody it, and that embodiment often seems to foreshadow possible futures. Being should be understood to extend beyond time, beyond stasis and beyond change. Stasis and change are qualities of perception, and relativistic ones at that. The faster we are, the slower our world appears. Speeding up or slowing down our rate of awareness reveals new phenomena that extend our world. Instead of saying everything is process, we might say ‘everything is project’. Not merely a doing and going but of placing and replacing.

Under this heading Strawson also writes

“To say this is not to ‘desubstantialize’ matter in any way, and it is most emphatically not to suggest that matter is really only what we can possibly observe (as per the fatal modern tendency to epistemologize metaphysics). It’s simply to express in a certain way the point that the nature of concrete being is energy”

To this I agree that matter should not be desubstantialized in any way. Rocks are as real as anything ever could be. It is only that what is a rock to our body may be more like a sponge or even a cloud to something which is faster, smaller, or less solid that we are. I would agree also that matter is not only what we can possibly observe,  however I would disagree with any implication that this means that matter can be anything other than that which can be perceived. The nature of concrete being may not be energy, but the sense which preserves unity and differences across all qualities, including suites of qualities that we call energy.

Proposition 3: Sein ist Sosein (being is quality)

Here I am in complete agreement with Strawson and Lewis, whom he quotes about concrete reality being ‘an arrangement of qualities. And that is all’. I would add that even arrangement is a quality. As he writes “In the case of any concrete entity, again, its Sosein (its being the way it is) is identical to its Sein (its being).” I am reminded of Kant’s understanding that Existence is an empty predicate. There is no quality of existing without some without some aesthetic qualities which can be appreciated through sensory-motive participation. In short, there is no input or output in the absence of some concrete experience. There is no such thing as ‘input’ in and of itself – no ‘sense data’ without sense itself.

This is of course a major complaint of mine against both eliminativism, and computational theory of mind/Strong AI – that the map is not only mistaken for the territory, but the territory…the concrete power of sensation is demoted to an emergent abstraction of epiphenomenal status. Because physics and computer science arise out of mathematical sensibilities that objectify and systemize, they are intrinsically biased against the opponent channels of awareness, namely empathy and intention. While there is great beauty in numbers in the Platonic-Pythagorean sense, the idea of a cosmos that is purely arithmetic and formal leaves us with a worldview of a computer which lacks a screen, keyboard, or user.

Proposition 4: Ansichsein ist Fürsichsein (being is mind)

In this passage, Strawson affirms the notion of Kant and William James that in order for something to exist, there must be ‘something it is like to be it, experientially’. I would challenge his assertion that ‘We can’t hope to prove that the notion of nonexperiential
(or inert) concrete being is incoherent’, by looking at the alternative. If there were a such thing as nonexperiential being, there would have to be some difference between it and nonexperiential nonbeing other than the empty predicate of being…so it’s a non sequitur. Even if it weren’t a logical impossibility, in practical terms a universe which is devoid of awareness or in which awareness is shared with non-awareness, the non-experiential has no capacity to define itself as existing. Indeed, the moment in which experience begins to exist is the only meaningful beginning of time. Whether there is timeless non-experience or not is only something which can be debated within experience.

Where I take issue is in presuming that experience is always an experience of being some thing. Just because human experience is dominated by that kind of individuality doesn’t necessarily mean that there are not more exotic kinds of mindless experience which is non-human, or even inorganic. If Strawson’s creed is an identity metaphysics, I might say that mine is a trans-identity meta-ontology. Even the most fundamental concepts of energy, process, quality, and mind are still concepts – still roots in the garden of sense. Sense should be understood to contain all of reality and sanity, but to extend far beyond both.

Moving on, I applaud his assertion against radical or brute emergence:

“it’s metaphysically far more extravagant and anti-naturalistic to reject the No Jumps thesis and postulate radical emergence of the experiential from the nonexperiential, than it is to postulate non-radical emergence of the human experiential from the non-human experiential—whatever difficulties the second idea may also seem to raise.”

My sentiments exactly. Applying emergence to consciousness is like applying the Pythagorean theorem to Pythagoras. Likewise I concur with his thoughts on naturalism and experience:

“experience is the most certainly known concretely existing general natural phenomenon, and is indeed the first thing any scientist encounters when they try to do science.”

He follows this by reclaiming, as I do, the sovereignty of materialism and naturalism from the forces of reduction to physical structure. Physics is silent on the non-structural, intrinsic nature of concrete reality, so it should not be allowed to frame the definition of nature and material in immaterial, structural terms.

After some discussion of the incoherence of Neutral Monism and the incompatibility of non-experience with experience, which I will leave to those who have not yet understood the superiority of ultra-strong panpsychism, I come to the section:

Experience entails an experiencer

He writes

“I’m aware that experience entails an experiencer so I’m going to have to allow that there are as many experiencers as there are genuinely ontologically distinct portions of experience—even though this may appear to make things more difficult for me as a fledgling panpsychist.”

That seems straightforward enough…but wait. Is being aware that experience entails an experiencer really a solid assumption. Sure, *our* experience entails an experiencer, but we are a very specific kind of thing – an evolved experience which encounters itself as a living body in a world of other bodies, living and otherwise. Our experience of being an experiencer may be local to zoology or biology – an artifact of being enveloped in skin yet able to move around using our intention. If we are serious about existence being aesthetic, then the unbounded aesthetic which transcends even ontology would dissolve even is-ness in a continuum of seems-ness. Seeming is not less than being, it is more. On the absolute level, fact is a type of fiction and fiction or pretending is the ultimate tendency.

This is a controversial concept to entertain, especially as it could be construed as an attack on theism. If we say that an experiencer is a kind of experience of experiences, and not ontologically primitive, then do we do away with God as a kind of giant experiencer in a realm where no experiencer logically needs to define itself that way.

On the other hand, tying our own subjectivity to the morphology of our body may be a Just-so story, and the dichotomy of experiencer and experience may simply be how it is. In that case, monotheism is a natural enough way to frame the totality of experiencers – as a super-experiencer.

A third option is what I call ambi-theism, or a superposition of the absolute, in which both experiencer and non-experiencer qualities are merely colors on the palette of sense. The grand movie contains dramas with characters and plots as well as austere documentaries with only the pristine admiration of nature for itself as an it.

Neurosupremacy

Next I find an issue where I do disagree:

“We know the experiential is real and we also know—about as well as we know anything in science—that it’s literally located in the brain: human experience is neural activity. This is by now far beyond reasonable doubt.

I’m a little surprised at this, given that Strawson is sincere about the primacy of consciousness. Maybe I’ve just been arguing with others about this issue for so long that I now assume that people who are focused on consciousness are aware that there are studies of NDE’s, embodied cognition, and many other exotic issues which do provide doubt of complete mind-brain identity. Whether that doubt is ‘reasonable’ is debatable to some, but given what we’ve already discussed about matter being energy and energy being mind, it seems regressive to me to then turn around and say that human experience *is* neural activity. No, human experience is irreducible, and neural activity is (an admittedly important and directly correlative) part of that experience.

In his point about fungibility, “all physical stuff is fungible in the sense that any form of it can in principle be transformed into any other—so that if for example one broke hydrogen down into leptons and quarks one could reassemble it as gold” I would agree, however I would not agree that all experience is physical in that sense. We cannot reassemble World War II. Not only because of thermodynamic irreversibility/entropy/the arrow of time, but because consciousness is not an isolated ‘now’ but rather the view from within a bubble of eternity. The view cannot be copied or assembled from simpler forms, it has to be a unique and in some sense unrepeatable part of the totality. In my view, the fungibility of physics, or public-spatial physics is an inversion of the deeper anti-fungibility of awareness. That which is perceived to happen over and over, or to be put together from parts is witnessed by that which has never happened and will never happen again, and which is irreducible to parts.

I agree with his points about consciousness not being a mystery at all, but would add that because consciousness is absolute, it is at once the most mysterious and least mysterious phenomenon. If you don’t think that consciousness is mysterious at all, talk to some people who have ingested Ayahuasca. There is discussion of the combination problem, which is a serious issue for panpsychism, or it would seem to until you commit to absolute panpsychism or pansensitivity as I propose. After that, mereological worries of sums and parts disappear as the multiplicity of conscious states which define reality are nested in ways that we may not even be able to imagine. States of ‘mind’ in which all of history is a single moment, spatialized perhaps from a God’s eye view. The premise of multisense realism and aesthetic foundationalism opens the door to a whole other hemisphere, at least, of the universe.

Finally Strawson ties it all up in a world knot:

“The notion of being self-sprung is metaphorical. But I think that something about it smells right—the idea that the ‘self-sprungness’ or ‘self-intimation’ of experience is the fundamental form or self-sustaining structure of the energy which is concrete reality. Self-sprungness makes—constitutes—force, and Stoff ist Kraft. Matter—more generally, the physical, all concrete being—is force or activity or power or energy. Matter-force is essentially dynamic, being is essentially becoming: Wesen ist Werden. We travel smoothly down the chain of terms which—it now appears—forms a circle: a panpsychist circle.

I think he’s on the right track, and the metaphor of the circle and Schopenhauer’s world-knot (mind-body problem) that he mentions relate to a more literal twisting of the continuum of sense, which I have named ‘Ouroboran Monism’ after Ouroboros. Even as mind and body confront itself as opposite ends of the snake in one sense, like the inflection point of head eating tail, they are also mere points in a circuit which gradually evolves through mind-like and body-like coils, spiraling around and within itself. A non-orientable surface like a Klein bottle or Mobius strip is a good metaphor of how these aesthetic extremes can be reconciled, but of course, these are only metaphors. The continuum of sense is not a structure or manifold, but the phenomenon of feeling, of drama and coherence.

Orosnake

My reworking of the paper’s propositions then are:

  1. Mind is the sensible relation of aesthetic qualities.
  2. Sense is the intervention of becoming upon what has become.
  3. Sense is a continuum of ‘minding’ and relatively mindless perspectives.
  4. Sense precedes being, existence, or matter.

Speculating on Time as Nested Experience

June 27, 2014 Leave a comment

If we compare two sense modalities, such as seeing vs hearing, we can get a hint of what it might mean for spacetime to be orthogonal to experiential time. Think of the primordial nature of time not as a coherent parameter to be measured, but instead we can see the possibility of time as emerging from experience. A temporal sense which is driven by tempo. Fugues of dream-like, non-orientable perceptual gestalts, with sequential qualities emerging from semantic intensities. If this kind of time were a tent, the tent poles would be significant moments – aesthetically saturated occurrences which resonate into re-occurrence through their cosmological nobility.

For human beings, with a relatively huge psychological bandwidth, we we would experience this prototype to spatialized-time as chronologically ambiguous. Call it a mytho-poetic Dreamtime, collective unconscious, or primordial qualia; a condition where characters and their stories are fused together. The hero makes the journey, and the journey makes the hero. Splitting this atavistic tempo into space and time is the mirroring of unseen perspectives. The hero and journey are polarized into subjects and objects. I would imagine on a pre-biological level, this would be more like position and momentum – less metaphor and more semaphore.

Once the primitive experience takes on a divided perspective there would be opportunities for a sense of hierarchy. Simpler, semaphoric ‘times’ and more developed, metaphorical times are residuated within a densely realized middle ‘place’ as repeating cliches or themes. To broker between these experiential threads, an intermediary sense is used to define boundaries and relations in simple, literal terms. Spacetime, or spatialized time serves to reign in a worldly epoch, and segregate it from the quasi-timeless and quasi-spaceless epoch. The division of fact from fantasy recapitulates the division of space and time, object and subject, body and mind. The reality of space, body and mind is, in the absolute sense, the child of pansensitivity or transrealism. In the local sense, that relation is flipped, and the body is presented as the parent of the subjective mind.

With spacetime, the tent of pansensitive experience is normalized on one end, so that even though the ‘tent poles’ of significance and memory remain as defining the contours of the tent on top, all are now evened out on the bottom. The more primitive, ‘physical’ types of experience have lower amplitudes of significance compared to our experiences, so their variations are collapsed into mere statistical anomalies from our perspective. Our view of their physical time is a mechanical average, generic and lacking any tent-pole significance. Reducing experience to a single quantitative dimension of repetition and duration is the ultimate spatialization of time. With all privacy flattened to be available for public inspection, subjectivity is disenchanted and nomenalized. The figurative and the literal switch roles and the heroes journey is reduced to mere coordinates in a phase space.

The mistake we make is to import this bottom-level generic time into our own high-level proprietary frame. In the most ‘objective’, absolute sense, time radiates from experiential significance as memory and foreshadowing. Time circulates within experience like rhyme does through a poem. Substituting that raw animation for the expectation of rigorous clock-time is not a neutral act. It is an assumption about the universe which cascades through the psyche and civilization, improving and automating our exteriors while our interiority languishes in perpetual angst. Liberation from spacetime literalism might help us find a new way of tapping into larger, more intuitive senses of place and time.

Bang!

March 24, 2014 Leave a comment

If Big Bang was a singular event that created space, time and matter, then one must view the universe as a rapidly expanding billiards table of N dimensions with all events pre-determined. There can be no intervening force or new element of causality possible. There can be no uncertainty, and any notions of either free will or divine intervention are illusory.

If the Big Bang created time, then I think that it should not be thought of as an event (in time), but rather as the hub that all events have in common. The Big Bang never happened, it did happen, it is still happening, it hasn’t happened yet. Because we are measuring it from inside of spacetime, and using instruments that are limited to only the most generic spatial-quantitative measurements, our results reflect a narrowly defined model of the origin of causality itself. It is the fallacy of the instrument – we have a hammer of physics so everything that physics measures looks like a nail. What I propose instead is a Big Diffraction, where the birth of spacetime is an influx of dissociation into countless semi-permeable perceptual frames of reference that are united beyond spacetime.

If we place ourselves in the moment of the Big Bang, we cannot judge it on a human scale of time, since that scale of time had not been invented yet. If the universe itself is awareness, the first trillionths of a second of the invention of time are no less likely to feel like five minutes than they are an eternity. As the singularity breaks into multiplicity (Tzimtzum for fans of the Kabbalah), it is inventing the possibility of multiplicity for the first time. Eternity is spawning micro-eternities in which each micro-view is stretching out eternity so that it seems both ever longer and slower and seems to have originated in an ever more brief instant. Time is all about comparing frequencies of awareness – beats per measure. Time is relativistic because time is relativity itself – the framing of perceptual reference.

What we see through a telescope is an objectified version of the story of objectification that serves as a creation myth for the anti-mythology of functionalism. Free will was never inside of spacetime to begin with. It was not created, it creates. If free will is illusory, then it is that which is illusory which gives birth to realism and physics, not the other way around. The universe is a single thread of singing, signaling, significance-building experience,weaving and winding through a maze of its own self-imposed alienation. Divinity is optional, and free will is scarce, but the universe is only a billiard table if you limit the vocabulary of inquiry to that of billiard balls.

Nothing is an o…

March 24, 2014 Leave a comment

Nothing is an object in its own frame of reference.

A simple thing to say, but the implications are profound when taken literally. I do take them literally, so that like time and length, objectivity itself is relativistic*. There are no truly objective objects, only experiences which are frozen by distance and unfamiliarity. What is truly objective is, ironically, subjectivity. The sense of perceiving and participating, while nested in an elaborate way for human participants, is, in my view, the simplest possible phenomenon within which all other phenomena are described. The capacity for experience is absolute and irreducible, even though the capacity for human qualities of experience is contingent upon a Matroyshka doll nesting of continuous non-human experiences.

*I call this variation of object and non-object qualities by proximity and similarity ‘eigenmorphism’ (proper form).

Time is What a Clock Measures

March 14, 2014 Leave a comment

Time for Nested Causality

March 5, 2014 Leave a comment

chronos2What do you about the simultaneity of cause and effect?

“The greater part of operating causes in nature are simultaneous with their effects, and the succession in time of the latter is produced only because the cause cannot achieve the total of its effect in one moment. But at the moment when the effect first arises, it is always simultaneous with the causality of its cause, because, if the cause had but a moment before ceased to be, the effect could not have arisen…. The time between the causality of the cause and its immediate effect may entirely vanish, and the cause and effect be thus simultaneous, but the relation of the one to the other remains always determinable according to time.” (Kant, 1787, The Critique of Pure Reason)

 I suggest that time has a linear quality within the center of any given reference frame, but that every reference frame bleeds into nested frames of larger and smaller scales of ‘now’. What is separated for us by days or hours is simultaneous in another sense. The smaller nows nested beneath our reference frame increasingly lose their proprietary, narrative quality and are reduced to the appearance of generic perpetual oscillations of the ‘same’ moment (tick tock). Time, therefore, has three different aesthetic/ontological gears – two types of eternity (an elemental, vibrational one at the bottom, an eternal, synchronistic one at the top) and a range of unfolding semi-causality sandwiched in between.
As the crickets’ soft autumn hum
is to us
so are we to the trees
as are they
to the rocks and the hills.
   – Gary Snyder

Pushing the Envelope

March 2, 2014 Leave a comment

Consider that even the most primitive physical functions rely on detection to define themselves and each other. In a universe where biology has yet to evolve, it may be that those functions which we understand as elemental particles and forces were once more like we are, but through the progress of physics and sense, they became automated in comparison.

Imagine that the degree to which an experience is mechanical is a relative value – like a knob that can be turned toward more or less awareness. Substituting the word sense for God, I would re-interpret this Arthur Young quote to read

Sense sleeps in the minerals, awakens in plants, walks in animals, and thinks in man.’

That’s the way it seems to us, now. At one time, when there were no plants or animals or humans, the speed of geology had no faster frame of reference to make it seem slow. Thousands of years could pass in minutes, and the whirling, gyroscopic Matroyshka shells of mantle, core, and molten rock could have been nodes of vast interstellar awareness – maybe at once more fantastic and more simplistic than we can imagine. Maybe they still are, but the gap between our scale of awareness and that scale turns up the automation knob so that we are kept in our own perceptual-ontological envelopes.

When we look at our body and its world, we find a living museum that stretches back billions of our years. We would not suspect that these forms and patterns are in a sense ghosts. It is not controversial anymore to say that we live in an inner world rather than reality, or that everything we experience is delayed to a greater and greater extent as we measure further and further out from our bodies and our planet. Is it too far to suggest that consciousness is embedded in its own past in this more concrete way, so that the event horizon of progressing consciousness leaves in its wake a fading image – a kind of statistically averaged likeness of a now distant version of itself.

When we think of time nested in this way, the story of the universe becomes one of multiple simultaneous layers of varying temporal resolution. Each layer is increasingly polarazied, or meta-polarized, so that the middle of the envelope is one of ‘this or that’ reality becoming irreversible, but the trailing edge is frozen in recursive displays of computation. The leading edge of the envelope is what we are perpetually pushing into – a superposition of ‘this and that’. Unlike the mechanical semaphores inside the nest, the outside of the nest is mythic metaphors of fictional maybes. Sense thinks in man, but it dreams in gods and monsters.

Square Spiral Diagram

January 7, 2014 Leave a comment

55squarespiral

This square spiral logo is coming in handy, but my apologies if it is getting monotonous. This is an informal flow chart of what might be called cosmological metabolism. The interplay between H and Σ describe the catabolic and anabolic principles (Entropy and Significance). The idea here is that the primordial identity or principle behind everything is sense, and that through the alienation or diffraction of sense, followed by re-uniting, significance is gained.

Sense can be understood as accumulating from the bottom up, as complexity and sophistication of experience, and also as a splitting off from the Totality. Consciousness can be understood as a nesting of coincidence which accelerates itself. Time is a comparison of coincidences in which a logical distance is inferred, while space is presented as a logical context within which objects or forms coincide directly. Clock time, therefore is a spatialization of our inner experience – a masking of private, lifelong harmonics which are semantic and quasi-narrative. The gaps of time give structure to the autobiographical dream.

Sense bridges the gap between one time and another, across distance or separation, connecting public and private. Sense tears itself down so it can build improvement. Our public view of physics eradicates meaning inadvertently by hiding coincidence. Because sense is the primordial identity, coincidence can be thought of as the existential expression of what is essentially transformations of meaning and aesthetic quality. When we spread it out over space and time, it looks like coincidence, but if we keep spreading it out, it looks like unrelated incidents. The refinement of these unrelated incidents into generic, meaningless functions, is what is physics and math are about – however, because the nature of sense is  self-reflective and self-revealing, the blueprint of its grandest coincidences can be seen, even in their absence.

Theorelativity: A Scientific Pseudoscience

January 5, 2014 13 comments

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