Posts Tagged ‘alternative physics’

Real Light

August 29, 2015 Leave a comment

If you like precise definitions, here you go. These are not official definitions from scientific consensus or recognized authority, nor do I make any claims to their completeness or accuracy. The point here is to convey an understanding of the relation between light and seeing, and by extension, all sensible phenomena and all sensation.
EM light: Electromagnetic radiation which can be generated and detected using specific material sources undergoing chemical and nuclear reactions. That is, matter which is being transformed by matter, either directly through unbroken physical continuity or from a distance at the molecular or atomic level of description.

EM light is a thermodynamic phenomenon which need not be visible to the human eye, so that frequencies of EM which are infrared and lower or ultraviolet and higher can be considered ‘light’, electromagnetically. Radio waves and gamma rays would be considered light also, but that we tend not to think of them using that term. It can be argued that is meaningless convention, but I suspect that our intuition here is valuable.

Optical Light: Here’s where it gets interesting. When our eyes are open, we either see optical light directly, or we do not. If we see optical light directly when our eyes are open, then everything that we see is optical light, not just the presence of ‘light-stuff’ such as rainbows and glare. Optical light can be separated into at least three categories

  • Optical Light One (OL1) refers to everything that we see through our open eyes which is deemed to be publicly and empirically real. Images, shapes, figures, etc. The three dimensional, real world that we see surrounding us can be considered to be entirely composed of optical light. What else could we be looking at through our eyes except that which is made available through the photosensitvity of our retinal cells?
  • Optical Light Two (OL2 or Optical Light Qua Optical Light) refers only to those instances of optical light which are seen purely as optical light by itself. Beams or rays of bright/white light, iridescent films, spectral projections, specular and diffuse reflections, etc. OL2 is manipulated using material instruments such as lenses and mirrors. Turning on a flashlight produces a beam of OL2 which illuminates a room with OL1.
  • Optical Light Three (OL3 or Partially Confabulated Optical Light) acknowledges that what we see is filtered and modified, if not wholly confabulated neurologically, so that even with our eyes open, what we see is not necessarily the public, empirical phenomenon of OL1, but is in fact wholly or partially a kind of entopic, private hallucination that is calibrated by the nervous system for isomorphic, veridical correspondence to the impersonal reality. This is how we can see optical illusions: Our visual sense of the world (OL1) is filtered and distorted by our psychological condition and conditioning such that OL3 is taken for granted as OL1.

Phenomenal Light:
Phenomenal light may or may not be optical, and it may or may not be directly electromagnetic. Having left off at optical illusions, we can further make the distinction between the unnoticed illusions which we presume are being taken as visual reality of the outside world routinely, and the consciously noticed instances of optical illusion. Note the parallel between OL1 and OL2.

  • Phenomenal Light One (PL1) – The entire field of private visual experience. All experiences of color, form, brightness, etc which deviate in fact from public measurements by material instruments. All dreaming, imagining, and visualizing, all medical conditions with consequences that affect sight, etc would be PL1, whether they are recognized as such or not. Any seeing at all is PL1.
  • Phenomenal Light Two (PL2) – Refers only to the specific visual experiences in which phenomenal light is revealed to be private and phenomenal rather than empirical and public facing. These include entopic and eidetic hallucinations*, illusions, altered and ambiguous images, phosphenes, moire patterns, defects in the visual system, etc. PL2 phenomena look unreal – sights which can seem supernatural or psychedelic.*entopic hallucinations refer to purely geometric designs, often repeating spatially like wallpaper, and which seem tied closely to the optical-visual system. Eidetic hallucinations are apophenic or pareidoliac, such as seeing images in a cloud or Rorschach inkblot. Eidetic hallucinations, (I think) are more tied to the cortical-limbic system so that they can reveal private, even subconscious psychological content, and they can sometimes be manipulated consciously, as in an ambiguous image or lucid dream.
  • Phenomenal Light Three (PL3) – Following the lead of Optical Light, the third type of Phenomenal Light is Fully Confabulated Phenomenal Light. This refers to those visual experiences which are fully disconnected from public facing measurements. Dreams, visions, visual memories, delusions, NDEs, etc which may or may not seem private and may be interpreted as real even if it is not.

SR Light:
Light conceived of in special relativity seems to me to be grounded in the sense of light as the propagation of physical signals. Light begins to transform away from classical notions of light and toward the idea of light as a fundamental part of how space, time, and velocity are defined. Einstein made light identical to, or a proxy for a cosmological constant.

MP ‘Light’: Stands for light which is derived from a metaphorical reference and/or literal reference to a supposed metaphysical being. . At this point, we lose the attention of those who will not intellectually break ‘the fourth wall’ in their view of nature. On one side of the wall, where we anchor our epistemology in the EM and Optical sense of light, it seems ridiculous to include metaphorical language and magical, mystical conceptions of light as part of our worldview. Who are we to say that our fantasies and linguistic conventions should be taken seriously in the grand scheme of nature?

On the other side of the wall, it seems ridiculous not to include them. Who are we to assume that our thoughts and intuitions can be safely excluded from a complete description of nature? How can we be so arrogant as to think that the collective wisdom of billions of people throughout history has contributed no clues as to the essential nature of light?

The view from both sides sees its logic as more objective, only the former sees objectivity tied to excluding all traces of subjectivity and the latter sees objectivity itself as a subjective assumption and subjectivity itself as an objectively real phenomenon, if not the only objectively/unquestionably real phenomenon.

Metaphorical uses of the word light generally serve to elevate the significance of natural phenomena such as mood and aesthetics. People are said to be ‘glowing’, or ‘dazzling’. Metaphysical uses, by contrast are literal, but the referent is supernatural rather than natural. MP light is the kind of light we talk about when we want to fictionalize the fact of personal influence over matter or when we want to factualize the influence of super-personal ‘fictions’ over our lives.

  • MP ‘Light’ One (ML1): Light as a figurative or semi-figurative sense of ‘positive’ universal qualities such as goodness, empathy, and spiritual connection. ‘The light’ in this sense is affirmation of harmony with the divine and implies qualities of healing, guidance, and protection from forces of (evil/negative) ‘darkness’. Light used in this way mixes ordinary kinds of human experience of light with extraordinary, transpersonal psychological experiences.
  • MP ‘Light Two (ML2): Light in a fully figurative, naturalistic, but still quasi-theological sense of clarity, knowledge and understanding complete truth. “Seeing the light”. “A lightbulb went on for me.’, enlightenment, illumination, visionary, bright mind, insightful, etc. Changing one’s beliefs suddenly from a clouded, false view to one which is dramatically truer and clearer.
  • MP ‘Light’ Three (ML3): Light as an indication of literal consciousness (until the light went out in his eyes) and/or ‘radiant’ aesthetic qualities of kindness, love, warmth, charisma, etc. Here, light is the sign of a person’s individuality and sanity – their ability to be present, aware, and sane.

To sum up:

0 EM Light: Detectable by a light meter, but might be invisible.
1 Optical Light 1: Visible in a photograph of the world.
2 Optical Light 2: Visible effect composed purely of optical light.
3 Optical Light 3: Meters agree but observers may disagree on qualities.*
4. Phenomenal Light 1: Can be seen with eyes open or closed.
5. Phenomenal Light 2: Visible effect composed purely of phenomenal light.
6. Phenomenal Light 3: Visible in a dream world.
7. SR Light: EM light speed used as a cosmological constant.
8. MP Light 1: Light as a transpersonal sense of benevolence.
9. MP Light
2: Light as a specific sense of revelation and genius.
10. MP Light 3: Light as an indicator of individual consciousness or soul.

In Optical Light, light makes itself visible and invisible. When we see a beam of light, or an electric spark, for example, we are not seeing light itself, we are seeing the illumination of something which is normally invisible to us. Sparks or lightning, for example, do not occur in a vacuum, they are both examples of air molecules being ionized. We are seeing air light up, not light itself. In the case of a laser beam, we are seeing particles in the air light up. Only when we look at something like a spectrum of color do we get a sense of the OL2 sense of light-as-light-itself. Most other light sources are a combination of OL1 visible objects and OL2 light effects.

In EM light, visible light is only a thin sliver of a vast electromagnetic spectrum that is invisible to us. In Meta light, the electromagnetic spectrum is only a sliver of a vast metaphenomenal spectrum that is potentially accessible to us.

In SR light, the relativity of simultaneity is a calculation of the relation of moments of time to each other. In MP light, I suggest that the relativity of simultaneity occurs in the opposite way,  as the degree of inclusiveness of the moment, or the ‘size of the now’ which can be experienced from a given conscious perspective. A hummingbird probably has a smaller scale ‘now’ than we do, and if we attribute awareness to the entire Earth, I would expect a planet sized ‘now’ whose window exists in a context of geological time.

Setting aside light, any sense can be substituted. We can talk about sound being waves of fluctuating density in matter, and then the three levels of acoustic sound as it turns to phenomenal and MP sound, etc. Finally we can talk about qualia in general as it passes through its semaphoric, phoric, and metaphoric descriptions. What I want to know now though, if c is the speed of light, then is c² the speed of phenomenal qualia? How about c³…could that be the metaphenomenal operator?

*as in the blue/gold dress.

Post-particle Light Model

July 12, 2015 Leave a comment
PhotoElectric_Effect lightatoms_demo

Diagram of conventional photon model vs MSR qualitative model.

In the MSR model, photons are figurative rather than literal. The two atoms are presented not as literal particles in space but as vectors of sharable experience.

The mode of signaling is not a literal waving of particles (as depicted in the gif) but a state of empathic/emotive stimulation.

The intent here is not to provide a finished model of electrodynamics. The idea is to give more of a general direction of how hypotheses might be developed using particle-free, aesthetic-empathic signaling.

The signal, or text is a shared quality of interiority which is generated by a masking and unmasking of context, which is the cosmological constant – an aesthetic-participatory ground symbolized here by the rainbow stripes. The black ovals symbolize a masking of the ground awareness which is localized. That masking should be understood to be a temporal, temporary localization…of locality. Spacetime is emergent from masking of the aesthetic ground. The masking can be understood to be entropy or insensitivity, the counter-aesthetic which makes it possible to confine and elaborate experience.

Leaving Space, Time, and Spacetime Behind

May 12, 2015 2 comments

Are Space and Time an Illusion? Considered in this video:

  • 1. Give up your intuitions of how space and time work.
  • 2. Facts about observers (particles are considered observers):
    • a. observers disagree on how much time passes between events.
    • b. observers disagree on how much space there is between things at any given moment.
    • c. observers don’t fully agree on the chronological order of events.
    • d. observations are consistent so that no observer can be ‘wrong’.
  • 3. Spacetime is emergent from a deeper objective reality of causality.
    • a. all observers agree on spacetime interval
    • b. Spacetime intervals tell us about which causes influence which effects.
    • c. Causality is more objectively real than spacetime.
    • d. Spacetime is a tenseless, Non-Euclidean 4D mathematical Minkowski space.
    • e. Our intuitions of space and time are arbitrary and abstract.
    • f.  We are real, however, if we think of our entire lives as a fixed geometric object in spacetime rather than a moving window on the line segment of our life:

He begins to sum up at 6:03

“Imagine we’re all reading a flip book made of graph paper. We agree on the events of the story, but we don’t agree where they happen on the page, on how many pages there are between events, or even on the order of some of those events, and yet we’re all reading the same book…only there’s no graph on the paper, there are no pages, and there is no book. All of that is just an imposition our brains make in order to perceive whatever it is. So why do we perceive reality in such a vividly spatial and temporal way? Good question, No one really knows.”

At this point is where I jump up and raise my hand. I think that I might know the answer to that question:

The mistake being made in our sophisticated rewrite of naive intuition about space and time is that the constancy of the spacetime interval is due to an objective ‘same book’ (or bookless book or whatever we are supposed all be reading.) To go to the next step into multisense realism, we must not only give up our intuitions about space and time being different, but we must give up our counter-intuitions about spacetime being literal.

If we consider instead that there is no final Minkowski block time universe out there, no ‘same book’, or even same language out there, but rather a shared capacity to read/write, in here, then both the naive intuition and sophisticated counter-intuition makes sense as perspectives within a larger context. Not just in human experience, or even within particles or probability laws, but deeper than that.

In this new schema all is read/written beyond spacetime but still ‘within’. Within us as well as ‘within’ every kind of non-human experience. This pervasive context ‘within all awareness’ would be an absolute context which is pervasive and devoid of any formal sense of distance or time. An anti-void. This absolute frame of reference can be understood as sense itself (something like “ference” rather than reference): Direct participation of perceptual qualities that need not be realistic, but also extend to phenomena which we are familiar with as fiction, imagination, myth, etc.

This is not to say that human imagination could necessarily describe the entire continuum of sense, but like the visible spectrum is to electromagnetism, it defines a range which is a thin slice of the whole, but much more than merely one color. The one ‘color’, call it white, would correspond to the single combined sense of timeless, spaceless realism that is studied under math and physics, but is nevertheless bereft of aesthetic qualities such as emotion, flavor, or (other) colors.

All that has ever been experienced can be seen, in this absolute frame of reference to be ‘right here and right now’, but for our local inhibitory conditions of human limitation. From our human perspective there is a cost in making awareness so immense that it embraces all other partitions; it becomes unreal or fictional, delusional, supernatural, absurd, or accidental*. The ‘heavens’ are not only causally closed at one level of awareness, but on another, they open up to non-linear, surreal mythscapes with no temporal rooting but deep symbolic meaning.

Jung spoke of the collective unconscious, Australian aborigines refer to a primordial Dreamtime, and many a psychedelic explorer have reported such aesthetically saturated realms. Anthropologists find that it is very common for cultures to assume that children are born into this world from a dreamier, more divine kind of world. These shamanistic-psychotic surrealities need not be considered ‘real’, however neither can their surreality and flirtation with prophetic intuitions be dismissed as mere accident. Even as a kind of placebo effect, the transcendental levels of experience must be accounted for in any would-be-complete view of the universe.

There is a lot to understand about our own spectrum of consciousness before we can even begin to approach the totality of awareness, which may be an unbounded, or self-binding rather than a fixed continuum. Non-human states of awareness might be both ‘larger’ and ‘smaller’, faster and slower than we can conceive of. This conception of the totality of experience as beyond causality turns causality into a kind of ‘nozzle’ of spacetime. Causality focuses the ocean of creativity; interiorizing some and exteriorizing others into relative degrees (the ancestor of our ‘five senses’ in which, for example, feeling seems ‘closer to us’ than seeing).

The pieces of this puzzle of human consciousness can, in my estimation, reveal a kind of ‘red shift’ and ‘blue shift’ which can be thought of in human terms as the stereotypically** autistic and psychotic extremes of human consciousness.

To return to the video, the multisense realism view would add:

  • 4. Nonlocal spacetime and “space ⊥ time” as (space and time in their naive, perpendicular local appearance) both emerge from a deeper common sense, which is trans-local.
    • a. this common sense can be thought of as the capacity for sense itself, or rather, for the particular kind of worldly sense of causality and agreement, which we might call realism.
    • b. realism is a common, but not exclusively common sense but is the reflection of an even more fundamental sense, which is novel and unprecedented rather than probabilistic or determined by laws.
    • c. the common sense of realism divides experience mechanistically and unintentionally
    • d. the uncommon sense beyond realism multiplies intentionally, seeking and building significance.
    • e. what we call causality is itself caused. Our distanced observations of realism is a kind of low-res substitute or icon that carries some semblance of the totality, but in an aesthetically neutralized, minimalistic form.
    • f. by using the built in, self-organizing clues of nature, we can begin to see how the holographic universe must be extended to include our own ‘visible spectrum’.
  • 5. The agreement of the Spacetime Interval is not evidence of a rigid body of 4D absolute reality, but rather evidence of the potential for agreement itself, i.e. the revelation of underlying local sensory unity with distant sensory conditions.
    • a. this is what the constancy of light speed and gravity are ‘really about’: not photons or forces, but ordinary sensory experience in self-diffraction.
    • b. light is not a particle or a wave, it is a local sensation on the cusp of spacetime emergence. Light is local sensation, and sensation is a boundary condition within sense.
    • c.  this means that sensation is more of a temporary subtraction from the eternal than an isolated piece of information.
    • d.  the extremes of human consciousness should be seen as a richer, more significant version of a guiding theme in all of sense: that of psychotic-unpredictable-figurative entropy and autistic-static-literal information.
    • e.  the phenomenon of seeing can be used metaphorically to begin to understand these extremes, as well as ordinary experiences of common sense, by working with the idea of language as a gravitational lensing in which the light of sense is bent by local accumulations of significance (mass).
  • 6. Paradoxically, what all observers agree on is their potential for agreement and fact of their own disagreement.
    • a. We can reclaim our naive intuitions about space and time being different, as this perpendicular aesthetic is an accurate reflection of our own subjective tunnel through eternity.
    • b. We can claim the Minkowski counter-intuition as a brilliant, and useful creation myth which is derived from common insensitivity, rather than common sense.

This is way too much to take in all at once (even for me), and I have no doubt that it sounds crazy to most people (that too is part of the Lorentz-like contractions and dilatations of sense-making). This is only the very tip of the iceberg…just something to get down in writing…for now.

*Whether the out-of-range portions of the spectrum of sense appear to be insane, error, or divine depends upon the frame of reference from which they are experienced.

**not talking about real people who demonstrate autistic or psychotic symptoms, but the themes exposed by the stereotyping of those symptoms, some of which are being researched under Imprinted Brain Theory.

A Couple of Scientific Conversations

April 17, 2015 2 comments
Quantum and the Bell

EM Imagine I set up Schroedinger’s cat and a machine that will open the box after 10 seconds and ring a bell if the cat is alive. I set it up, and wait 10 seconds, and don’t hear a bell. What’s happened to the wavefunction?

CM What happened is that a person, you, have made an observation based on an expectation that you have of a particular experiment.

EM But I didn’t interact with the apparatus. No signal was transferred between me and it.

CW If you didn’t interact with the apparatus then how do you know the bell didn’t ring?

EW Because I’ve noticed 10 seconds passing and not registering a bell ringing in that time?

CW Why would you expect to hear a bell ringing unless you know that you can hear that bell and that bell is part of the apparatus?

EM I wouldn’t do, but are you trying to say that being aware of that counts as interacting with the apparatus?

CW Of course. Does RAM exist if it’s just filled with 0s?

EM Sure, but the idea of RAM in my head isn’t RAM in reality.

CW Being able to hear a bell isn’t in your head either. Being able to hear a bell and infer a meaning to the apparatus from that sensory experience (or your unfulfilled expectation thereof) is what your interaction consists of.

EM Yes, and neither unfufilled expectation or potential ability to hear a bell are real interactions with the real apparatus.

CW They are if you can really hear a bell (which is part of the apparatus) and if you can really understand that hearing the bell constitutes a result of your experiment.

If a dead person doesn’t hear the bell is it still a valid observation?

EM As far as the mathematics was concerned, it was “observed” (decohered) by the time the bell rang. But “being able to hear the bell” is not an interaction. *Actually* hearing the bell is, but that doesn’t happen.

CW Your view takes sense for granted to the point that it denies a difference between a living observer and no observer.

As far as the mathematics was concerned”
Which proves my point. Mathematics truncates consciousness.

EM Your point is… what? Believing in single observers and WF collapse is more rational then just interpreting the mathematics that explains your results in the first place?

CW The mathematics don’t explain the results, they only diagram a skeleton of one measurement of the results. The actual experiment and results take place outside of mathematics.

Are molecules conscious?

Does polymerase have any sense when it transcribes DNA into RNA? Do ribosomes have any sense when they translate RNA into amino acids?

What we can say is that DNA, ribosomes, etc are all expressions of consciousness on a certain scale (microbio-chemo) as seen through another scale of consciousness (anthro),

There is a story, an experience going on that is represented to us as a ribosome, a molecule, etc, and we are seeing its body through our body. A facade that is filtered by another filtering facade. I call this Eigenmorphism. Form itself, like matter and energy, is relativistic. Whether a given phenomenon is a feeling or a structure depends on the distance across the frames of reference involved. Nothing is an object in its own frame of reference, including the universe. Our mistake since the Enlightenment is in Over-Copernicanising physics and dismissing the native frame of reference (sense) as an epiphenomenon or emergent property of the distant frame (physics)

Cone Cosmogony

March 31, 2015 1 comment



The first image is from The second has been modified to include the Multisense Realism model.

Specifically, “Me” has been removed from the center of the mandala and turned into part of the z axis. The center of the wheel is now Form-Function, and Now, indicating that consciousness is at its most pointillistic and fragmented. This would be the sharpest, most systematizing-autistic quality of consciousness, quantitative and reductionistic.*

The diameter of the circles corresponds to space or distance (really wavelength ratio/scale), so that the wheel represents a flat cross section of eternity. Time is the diagonal axis which is can be thought of as the z axis ‘deferred’. If our experience (feeling, thought, etc) extends from eternity to now as a qualitative spectrum (as symbolized by the chakra graphic), then ‘time’ is the interference pattern between eternal experience and fully public, discrete events.

The top of the cone is labeled eternity, although it is eternity in the sense of the eternal moment rather than a linear history of time. Eternity can also be called the Absolute, or God, Tao, Consciousness, Aesthetic Foundation, and many other names. Identifying with the Absolute while still in our body is the opposte end of the consciousness spectrum – the most colorful, florid, artistic-empathic-psychotic range of awareness.

* See previous posts on Imprinted Brain Theory and the Autistic-Psychotic spectrum.

Sun, Earth, and Understanding Idealism

January 16, 2015 Leave a comment

No description of the relation between the Sun and Earth is complete without including the geocentric view as well as the heliocentric view. This is not to suggest that the archaic views of astronomy should be considered the equal of the modern view, but that there was ever an alternative to the modern view in the first place makes the universe impossible to describe accurately by leaving it out.

Even without suggesting that we might someday find a third alternative to both geocentric and heliocentric astronomy which we can scarcely imagine now, we can still appreciate that the fact that it took thousands of years for heliocentricism to be widely accepted is a testament to how relative relativity really is. Physics makes us feel brilliant for understanding that the relation between Sun and Earth is conserved regardless of which way we choose to interpret it locally, but that brilliant feeling distracts us from the mystery of why there could be or should be any interpretation at all. What is a frame of reference, and what is doing the framing?

Another thought experiment to consider, in the vein of ‘What is it like to be a bat?’…what is it like to be the Sun? The world from a star’s point of view would be one in which everything that could be detected would already be illuminated – but without any apparent connection that you are the source of the illumination. So it is with consciousness. Everything that we see is reflecting the capacity that we have to see. It cannot be seen on its own, or else we would not need eyes (holes in our head would suffice).

The novice philosopher will say that it is a case of “If a tree falls in a forest…does it make a sound?”, but this is not about epistemology, it’s about ontology. The epistemological realm is concerned with verification. “Does it make a sound or not?”. The ontological question is much deeper…it asks, what is a sound and is it even true to assume that a tree falling ‘makes’ one.

In light of the many clues that we have, from Heisenberg’s uncertainty, to relativity, to incompleteness, we can begin to see how perception is not only a passive receiving of objective truth, but a participation across multiple frames of perceptual reference. In an ironic twist, the scientific project that has brought us to a weltanschauung which values only objective facts has found only facts with no objects and objects with no facts. Meanwhile, the one incontestable fact, our own perception, has been overlooked completely, like the Sun losing touch with it’s light completely and accepting that it is part of the empty space and surrounded by planets that must light themselves.

After Einstein’s Mollusk

October 16, 2012 3 comments

I’m beginning to realize that Multisense Realism is an extension to the absolute of the approach that Einstein took in developing General Relativity. In doubting the existence of gravity as a product in space, he opened the door to a simpler universe where physical things relate to each other in an ordered way, not because some particular propulsion system is in place, but because the frame of reference of physical order itself is not rigid as we assume. He actually calls this new, flexible relativism of space co-ordinates ‘mollusks’:

“This non-rigid reference-body, which might appropriately be termed a “reference-mollusk,” is in the main equivalent to a Gaussian four-dimensional co-ordinate system chosen arbitrarily. That which gives the “mollusk” a certain comprehensibleness as compared with the Gauss co-ordinate system is the (really unqualified) formal retention of the separate existence of the space co-ordinate. Every point on the mollusk is treated as a space-point, and every material point which is at rest relatively to it as at rest, so long as the mollusk is considered as reference-body. The general principle of relativity requires that all these mollusks can be used as reference-bodies with equal right and equal success in the formulation of the general laws of nature; the laws themselves must be quite independent of the choice of mollusk.”

– Albert Einstein, Relativity: The Special and General Theory.  1920.
XXVIII.  Exact Formulation of the General Principle of Relativity

Einstein’s transcendence of ‘rigid reference bodies’ with flexible and independent inertial frames captures the essence of relativity but only scratches the surface in exposing the rigidity of physics, which, even in the post-Einsteinian era reduces the participant to a zero dimensional vector generic ‘observer’. While this adherence to rigid simplicity is critical for ‘freezing the universe’ into a static frame for computation purposes, it introduces an under-signifying bias to all matters pertaining to subjectivity – particularly emotion, identity, and meaning. In its drive for simplicity and universality, physics inadvertently becomes an agenda for the annihilation of the self and psyche.

Part of the genius of Einstein was to glimpse the tip of the iceberg of this confirmation bias and challenge it successfully through his mastery of field equations. In my view, Einstein’s vision was only partially understood, just long enough to develop a kind of Empire Strikes Back counter-revolution. After the initial flush of Bohr and Heisenberg’s relativistic-probabilistic interpretations of Quantum Mechanics in the 1920’s (The Spirit of Copenhagen), physics seems to have sought out a new level of reductionism. Information science has dissected Einsteins Mollusk into bits and strings, and re-imagining flexibility and independence as phantoms of a Multi-World Matrix. Einstein’s cosmological animism has been transformed into a cosmological animation – a simulation of matter-like information (that doesn’t matter) in a vacuum virtual sea of Dark Energy.

Rather than seeing this as a sign that we have come to a bold new understanding of cosmic existentialism, I see this as a black octagon sign of having mistaken the cul-de-sac for a highway. We have failed to understand ourselves and our universe and need to turn the whole thing completely around. The way to do this, I propose, is to go back to Einstein’s mollusk and pick up where he left off, questioning the rigidity of physical reference bodies.

In a way, I am suggesting that we relativize relativity itself. Not in the pop culture appropriation of relativism as merely the principle that ‘everything is relative’, but to understand how relation itself is the principle through which ‘everything’ is realized, and that that principle is identical with ‘sense’, i.e. subjective participation and perception of self and other.

While physical science is perfectly content to predict and control matter, I have no doubt that pursuing this goal exclusively should carry the kind of warning which science fiction has been giving us from the start: We should be careful of developing technology that we can’t handle and the way to handle technology is to evolve our own humanity.

It is for this very reason, that purely mathematical approaches to understanding the universe as a whole and consciousness are ultimately doomed. Their rigidity arises from a reference frame which is intrinsically incompatible with the floridly eidetic and creative frame of human privacy. Where General Relativity envisioned a flexible reference body of spacetime coordinates which contrasted with Galilean-Cartesian uniformity, this new reference frame that should be explored contrasts against both the Classical, Einsteinian, and Quantum frameworks. Multisense realism provides a Meta-Relativistic framework which honors the canonical conjugates of general relativity in proprietary privacy of subjectivity. The universe within, like Bohm’s implicate order, is as alien to spacetime relativism as Einstein’s mollusk was to Newton. The new mollusk is not one of space and time united, but of time and ‘time again’, of literal and figurative significance, symmetry and meta-juxtaposition. The new framework begins with no beginning, but rather an infinite centripetal involution which is accessed directly through intra-corporeal participation and inter-corporeal perception.

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