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Posts Tagged ‘cosmology’

21st century madman’s picture of God

February 25, 2017 4 comments

b21st-century-madmans-picture-of-god

In/out : Electromotive-sensory force ::
Around and around : Gravitoentropic-Magnetic a-motive field

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Perceivability Spectrum Hypothesis

December 3, 2016 1 comment

Hypothesis: Photons are the misinterpreted tangibility semaphores residuated in optical equipment…a shadow of the spectrum of the translocal perceivability spectrum as it is diffracted into semi-locality, of which human visibility and thermal reception are small fragments. The Standard Model is an echo chamber of bottom-down tangibility-causality mis-modeled intangibly and acausally using statistical phantoms, which amputates the entire phoric and metaphoric stack that comprises the sense experience we call universe.

To break it down then, I’m proposing that while there’s nothing wrong with modeling the effects of illumination as ‘radiation’ or waves or particles for engineering purposes, that model may be profoundly misguided if taken literally. I’m suggesting that the bigger picture must be understood without the notion of mechanical entities undergoing formal processes or probability selection, but rather as a perceptual engagement from the very beginning. I’m saying that the jumpy, ‘quantized’ changes observed in material instruments (such as photomultipliers and cloud chambers) are not driven by collisions but by phenomenal participation. A sensory experience which we have no direct access to but have wrongly inferred to be absent because of how indirect and limited our access is.
Craig Weinberg What we call the electromagnetic spectrum should IMO be understood as the perceivability spectrum, as there is no function that it relates to which does not depend on Sensory-motive engagement. The spectrum is a schema which presents the localizing, causation-propagating aspects of perception. This presentation is a specific perception which can be perceived to be *about* perception as a whole.
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Compact Guide to Multisense Realism Cosmology

September 11, 2016 Leave a comment

2msrlook ference

A compact guide to Multisense Realism.

On the top, we have the fundamental elements:

Ference: aka the Absolute, Fundamental awareness, Pansensitivity
The totality of all experience. Universal qualia. Simultaneous, eternal, and meta-ontological.

Afference: The division of ference into locally/sequentially felt qualities or affects. Sensations, feelings, perceptions, experiences, intuitions, local qualia, all fall into this category.

  • Efference: The affect of motivation which causes effects to afferent frames of reference. Efference is reflected within externalized reference frames as mass-energy/space-time.
  • Reference: Upon receipt of an effect by a frame of afference, attention is focused and informed by a reverberation of afferent associations that partially re-connect the local frame to the absolute.

Through many iterations of Afference – Efference – Afference – Reference, there is an accumulation of Significance. This is reflected in the bottom half of the image as the hierarchically stacked levels of phenomenal and physical contexts of experience.

Significance is the saturation of afference, such that significant affects are super-aesthetic and more directly revealing or reflecting aspects of the Absolute. Significance is afference returning to ference with interest.

The right hand side shows a hierarchy of typical human levels of significance. With the saturation of local qualia into subjectivity, there is an increasing complementary de-saturation as objectivity. This is shown on the left hand side. Note that the sense of causality proposed in MSR is multivalent. Unlike the top-down theistic models or bottom-up deterministic models, causality reverberates across reference frames horizontally as well as vertically.

Human consciousness is not caused by the human brain, rather human consciousness is a spectrum of active re-experience on biochemical, zoological, anthropological, and psychological levels. The brain is not caused by neurons or molecular structures, nor is it caused by the division of the single zygote into a body of organs. All physical structures are caused simultaneously by unseen consequences of re-experiences on multiple levels of description and scale. The key is timescale relativity. Every frame of reference is defined by its own scale of time relative to other frames.

What we see as molecular activity is taking place on a much faster and much slower scale than our own personal experience is. Cosmological events take place on the same scale of very fast and very slow relative to our scale. Human experience emerges* from the middle – cleaving the spectrum of scale into a larger-smaller polarities, again and again in a branching fractal pattern. Each branching creates new opportunities for significance, but also creates entropy which objectifies and distances other frames of afference.

Glossary of other Neologisms:

  1. Metaphoric = Transpersonal psychology, myth, intuition, timeless wisdom.
  2. Apophoric = “Away from” phoric. Thinking and analysis leverage a small amount of personal effort into communicable forms. The transpersonal and personal layers of experience are synthesized here as impersonal concepts and ideas.
  3. Phoric = The personal world of the self, ego, and autobiographical narrative,
  4. Emphoric = Personal feelings and emotions, instincts.
  5. Semaphoric = Sub-personal qualities of experience – sensations.

These levels constitute the hierarchy/spectrum of human subjectivity. In reality this is more of a dynamic fugue, with events on different levels taking on more or less significance than this static scale would suggest.

*actually human experience (thinking, feeling, perceiving, sensing) diverges or diffracts from the previous eras of simpler experience (anthro-, zoo-, bio-, organic, chemo-, fundamental)

Putting the Meta in Metaphysics

July 31, 2016 4 comments

The space view of matter

Matter as solid three dimensional objects or obstructions in a void. Classical mechanics. Even liquids or gases are miniature solid objects in motion.

Corpuscularianism is a physical theory that supposes all matter to be composed of minute particles. The theory became important in the seventeenth century; amongst the leading corpuscularians were Rene Descartes, Pierre Gassendi, Isaac Newton, Robert Boyle, and John Locke.”

Under this view, space is absolute in that it is a context within which objects exist. That context can be assigned x,y,z coordinates and position is conceived as being fixed to those real coordinates. Descartes’ Res Extensa equates the property of extension with ‘corporeal substance’.

The space view of matter is one of the most tangible aspects of naive realism, which also gets very meta, since the space view of matter makes matter seem most tangible. If you can touch it, it’s matter, and by extension (metaphorical extension) into philosophy, what is touchable matters. What is real? The space view of matter says that bodies colliding with bodies in a volume of space is real.

The space view of energy

Scientific views of energy from a spatial perspective describe certain kinds of changes to a field, which is in turn defined as a ‘condition in space’. In quantum mechanics, even a perfect vacuum is considered a space which contains the condition of vacuum energy. This gives rise to a chicken-egg paradox. If there’s no vacuum except one that is filled with ‘energy’, how can we really claim that space exists other than the extension of energy?

The folk conception of ‘energy’ is often as a radiant aura of effects such as increasing light, warmth, or color saturation accompanied by dynamic patterns such as vibration, emanation, and an expansive shift in awareness. This view is considered a pseudoscientific view, since the symptoms of energy that we encounter in the world are not technically ‘energies’ themselves but more like statistics about changes to material substances as approximated by our sensory detection methods.

What energy is in scientific terms is quite abstract really. Physicists don’t generally think in terms of energy as a concrete presence in space, but more of a value that is used in equations about how to cause masses to change position. Energy is an immaterial variable which is conserved within quantitative analyses of how work gets done. In that sense, energy does not ‘exist’ in the physical world that we experience, so much as it is a theoretical influence which governs changes to the physical world (which we may or may not experience).

The space view of energy is perhaps the polar opposite of the space view of matter in that it is anchored in intangibility rather than tangibility. Tesla comes to mind as a someone whose genius included a talent for seeing spatialized energy in a concrete way. His famous quote

‘If you want to find the secrets of the universe, think in terms of energy, frequency and vibration.’

bridges the space view of energy and the time view of energy.

The space view of time

The space view of time is easily understood in terms of animation cels or a film strip. Time is a sequence of changes to some region of space. By running these changes at a fast enough rate, our perception drops the sense of separately framed spaces and is seduced into a temporal illusion of animation in a single region.

The space view of time has a powerful influence on physics and computer science which quantizes time as Planck units or CPU cycles. Linear causality appears as a dimension of seriality which governs any number of changes acting in parallel on any number of other space-like dimensions. The space view of time turns cuts across distances orthogonally as duration.

The time view of space

To think of space as a feature of time, we can use the example of a dream or a story in a book about a place. Spatial relations can be described over time without there being any actual space to reference. A first person shooter video game emulates our subjective perspective of space as a stream of events which pass in front of our view, giving an impression of a world. In fact, every space created in a computer game is created purely as the result of a very rapid series of instructions in time which paints an illusion of space beneath our threshold of perception.

The time view of energy

Like the time view of space, the time view of energy can be conceptualized as a computer program. How does a computer program, which is a sequence of instructions executed in time, produce an energy-like effect? I think the answer is that from this vantage point, space and energy are merely qualities or patterns within time. By modulating the relative speed and location of some group of changing pixels, the game designer can produce the illusion of a moving avatar in the foreground. The real changes to the pixels are uniform refreshes of the video RAM (which I think is why CGI tends to give itself away by the unnatural gliding motions of objects), so that there is nothing which is actually accelerating other than the audiences perception of what is displayed on the screen.

The time view of matter

Sticking with the computer metaphor, the time view of matter is as events which are changing at a relatively slower rate than other events. Matter becomes a geometry of continuous inertia within a temporal flow. Matter is just slow energy from the time perspective.

The matter view of space

By pivoting the point of focus from space to matter, there is no concrete thing which frames objects. Instead, the only space that there is would be the distance between objects. Distance is the absence of material which divides matter into separate instances. This view makes more sense to me and matches our naive intuition. Relativity shows that without some third frame of reference, there is no difference between passing a train and standing still while another train passes you. Since motion is relative, and distance is only a division of matter, the matter view of space can be thought of as ‘not-even-a-void’. Space becomes a non-entity.

The matter view of energy

From this perspective, energy is a change in the quality and behavior of matter. When we say that energy is just how matter does material things, energy too becomes a non-entity. This view also supports our naive realism. When we use microwaves to heat something, for example, we see that the food seems to be cooking itself, sort of dancing to the buzz of an invisible stimulation. While we can plot out wave patterns in the effect of this stimulation by placing material objects near a microwave emitter, the waving would be something that is only happening to the matter itself, not to space or any field condition of it. The only micro-wave that there is would be a waving of syncrhonized acceleration between an emitter’s molecules and the molecules of another object. A radio wave would not be a literal thing moving through space, but rather the time between the transmitter being energized and the receiver imitating that energized state would be a measure of the difference in scale between the scale of mountains and cities vs the scale of human sense organs. We experience a delay between the transmission and the reception, but on the scale of the transmission, it is actually instantaneous.

The matter view of time

If energy is nothing but what matter does, then time is nothing but an emergent factor of the relative rate of those changes. As Einstein said “Time is what a clock measures.” The matter view of time would take this absolutely literally. There would literally be no entity of time, only the act of comparing the positions of a clock in a measured way. Time would be like a theme found mainly within chemical reactions which are irreversible.

The energy view of matter

Switching to the perspective of energy probably requires shifting to a purely mathematical style of thinking. Energy doesn’t really correspond to any natural entity that we can point to. Looking at the mass-energy equivalence, we can imagine that matter would be a structure which has mass, and that there is a trade off between the loss of structure or mass and the gain in energy. It is not widely understood that in a nuclear explosion, very little matter is actually converted to energy. Most of the energy released is from the re-organization of light elements into heavier atoms (fusion), or the fission of heavy atoms into lighter elements. The periodic table is divided into two by what is known as the ‘iron peak’, with elements lighter than iron releasing energy when they fuse together, and elements heavier than iron releasing energy when they break apart.

E=mc² makes energy equivalent to mass and something like spacetime squared. Spacetime squared is a pure quantitative abstraction of physics, but I think it is possible to grasp it in common sense terms as a universal growth constant. What is expansion of spacetime other than the growth of new spaces and times, and/or new scales of space and time within spacetime? I don’t understand a lot of Kelvin Abraham’s Tetryonics, but his description of mass as a two dimensional phenomenon as distinct from matter (3d) rings true to me. Since energy is equivalent to ‘maximally growing mass’ in this thought experiment, the difference between matter and energy from the point of view of energy would be only that matter has condensed its growth into a 3d volume by minimizing the 1d time dimension (slowing down).

The energy view of time

For energy, I think time is frequency and thermodynamic irreversibility. Similar to the matter view of time, except instead of being what a clock measures, a clock would be re-imagined as a source of resistance to some process of energy release, like a spring relaxing. The spring would be a generic source of mass to inhibit the constant release of energy, and that inhibition would define the speed of the ‘clocking’ which we call time. In electrical terms, time would be what energy uses to become ‘powerful’. A kilowatt-hour is a measure of power. It’s like a metaphysical nozzle which steps the boundaryless presence of Energy (E) into the physical dynamics of storage and release as matter. Something like that. This view requires more knowledge of physics than I have

The energy view of space

I’m not sure about this either, but I would guess that energy’s view of space is interchanageable with time. Space is just another dimension of energy’s division into storage and release events. Depending on your frame of reference, energy release can appear space-like (parallel) or time-like (serial). The difference between time and space from the view of energy would seem to be a problem, as far as it requires some extra influence to explain how reference is framed in the first place, and why it should parallelize one side of energy and serialize the other. Could the storage of energy be intrinsically spatial while the release is intrinsically temporal? Is time the release of energy and space the containment of energy? I’ll leave that to someone who knows what they are talking about.

The information view of physics

The Matrix. Simulation hypothesis. Holographic universe. Digital Physics. Strong computationalism. The view of physics as information has captured the imagination of many. The rise of television and video games has certainly given this view more weight than in previous centuries. We can see first hand how electronic functions can be manipulated to encode and decode physical sensory impressions. All that is left is to take the leap of faith between ‘looks like a duck, quacks like a duck’ and ‘duck’ and we have a model of physics which emerges from statistical relations alone.

The physics view of information

Just as the information view of physics causes matter to evaporate into abstract schemas, the same thing happens to information when we pivot to the view of information from physics. All that is necessary to contrive ‘information’ is a willingness to let mass, energy, space, and time interact in accordance with laws derived from empirical fact rather than rational theories. We live in this world just because of a physical history that happened to take place, rather than any kind of universal inevitablity. We could invoke a kind of objective solipsism, where everything that we think is conscious experience or information is nothing but a physical precipitate which seems metaphysical to us by accident of neurology.

The subjective view of objects

Similar to the information view of physics in that physics evaporates into illusion or ‘maya’, but the particular information which constitutes any given experience of physics would be anchored in the subject’s power to perceive and participate. This is the ‘thoughts create reality’ model of the universe which enjoys continued popularity in New Age circles. As with any subjective model, it suffers from unfalsifiability. You can always say that your wishes failed to materialize because you weren’t ready for it, or you lacked faith or humility or some other subjective skill.

The objective view of subjects

An equally naive perspective in my estimation, pivoting to the objective, third person view is just as unfalsifiable and even more intuitively unpalatable. Instead of solipsism and anthropomorphism, we have what I call nilipsism and mechanemorphism. The compulsion to inflate every event as ‘meant to be’ or connected with a divine plan for personal growth, there is an opposite compulsion to deflate every event as accidental or connected with mechanical conditions of bodies and their biological evolution. It’s version of superstition is to attribute anything special or unusual to random mutation, coincidence, and confirmation bias.

The entropy view of significance

Here I am mixing my own use of the term ‘significance’ with the more formal concept of entropy. I see both of these concepts as equally vague in the end as entropy is contingent upon arbitrary/subjective framing of what is being considered a ‘system’.  Using an example here is helpful. Let’s say that the high value of gold is an example of what I mean by ‘significance’. Gold is considered more significant than dirt. The entropy-oriented view sees gold as something like ‘a kind of dirt’, as far as that there is nothing special about atoms with 79 protons which doesn’t reduce to various chemical and electrical properties. The high value of gold by Homo sapiens is seen as a very, very complex development over millions of years which involves arbitrary connections between human perceptual systems and meaningless qualities like shinyness and color combined with economic laws of supply and demand.

The significance view of entropy

From the vantage point of what I call ‘significance’ (*aesthetic saturation and popularity), all experiences and phenomena are perfect, beautiful, meaningful, etc. Entropy is the dilution of that appreciation of perfection – an insensitvity to the specialness and uniqueness of every fragment of being. Dirt, we could say, is another kind of gold. The universe is an ecstatic creation of incomprehensible majesty, and it can only seem less than that by the grace of an equally majestic filtering or diffraction of the absolute. Of course, this filtering only serves to increase the appreciation of the unfiltered brilliance of nature, so it is comparable to the power = energy / time relation. The universe appears shittier than it is in any given frame of reference, because it is the gap between perfection and shitty which is doing the framing.

The causal view of creation

In conventional cosmology, the universe is either caused by an uncaused influence, or it is caused by an infinite chain of causes. Time here is seen to be a metaphysical constant which is insuperable. The Big Bang is either caused by we-don’t-know-what, or it is part of an eternal repeat of Bang-Crunch cycles.

The creative view of causality

Pivoting to a ground of being which is independent of causality, we see time or causality as a construction within consciousness. This has some support in our subjective experience, i.e. dreams and other altered states of consciousness can confabulate histories spontaneously or dissolve coherence of events. The appearance of causality could be just another structure which rises and falls from an eternal fugue of delirious content.

The scientific view of religion

At the dawn of the scientific revolution, the physical universe was considered to be a reflection of divine intelligence. Over the last five or six hundred years, this appreciation of the natural world as a source of spiritual awe has gone through a process of disenchantment. The alchemical revelations of Newton and Kepler were replaced by the more secular deism of the 17th and 18th centuries. The rise of naturalism and determinism continued through the 19th and 20th centuries with the rise of logical positivism and behaviorism. By the 19th century, Darwin and Marx had revealed a view of nature and humanity which not only lacks any need for a supernatural creator, but actually recruits the fantasy of a supernatural creator to serve species-centric sociological functions. In the modern era, the voices within science about religion are generally atheistic and see religion as dangerous superstitious nonsense which should have been cured already by more effective public education. While privately many scientists are religious and do not seem to have problem reconciling natural and supernatural influences, the public face of science is seen to be at odds with religion.

The religious view of science

Looking at the same progression of the scientific era from the other perspective, modern religion ranges in its response to science from the extremely intolerant to the extremely supportive. Fundamentalist religion is often antagonistic toward science, seeing it as a godless, corrupt influence which is blinkered by human arrogance and endangers the world with hubris. Other religions and religious individuals celebrate science as a way to become closer to God through God-given reason and understanding.

The thinking view of feeling

Along the lines of the scientific view of religion, the objective view of subjects, and the entropy view of significance, the thinking view of feeling is that emotion is a threat to rational thought. The highly developed human intellect comes to define itself as superior to animal urges and soft-headed sentimentality. There are some vestigial qualities of appreciation for logic and mathematics which are still deemed worthy – the satisfaction of solving a difficult mystery, or the secular version of awe at the vastness of space or the scales of infinitesimal particles.

The feeling view of thinking

The feeling view of thinking is supported by the use of psychoactive drugs. We can see clearly that how we think is not a pristine structure that exists above the material world but dependent on a fragile matrix of biochemical conditions. Thoughts are just as susceptible to bias as emotions are, and the reductionist style of logical thought can actually exacerbate that bias and crystallize it so that it out lasts the more merciful fluctuations of feeling.

The physical view of consciousness

In a word: Neuroscience. The physical view of consciousness is that it is a brain function, pure and simple. Whatever chain of events that led to bipedalism and the opposable thumb happened to lead to a large, complex brain in Homo sapiens. Some bag of biochemical tricks has lead to an emergent illusion that we call consciousness or ‘ourselves’. The Hard Problem of consciousness is seen as a difficult problem at the moment, but with time and technological improvement, we will discover what makes the brain tick just as we have discovered how so many other physical processes work.

The information-theoretic view of consciousness

Cognitive science and information science conspire to produce a model of consciousness which emerges not from the biophysics of brains but from the integration of signal processing. Such integration need not be confined to organic substrates like brains but could just as easily be developed in a computer. Here too the Hard Problem of consciousness is seen as momentary obstacle, eventually to be cracked by increasing our knowledge of how organisms process sensory data.

The consciousness view of physics

This perspective can be found in non-dualist philosophies such as Advaita Vedanta or some versions of panpsychism. The appearance of physics within consciousness is really wide open, which can be considered a weakness of the position, since starting from consciousness doesn’t give us any special insight into the nature of physics, other than that it has been dreamed up within consciousness. It could evolve through experiences in some kind of mechanical process, or it could be orchestrated by creative intent, or both, or neither.

The consciousness view of information

From this perspective, information is really the replacement for physics within nondual panpsychism. Physics would be a type of information and information would be the way that experiences are represented within other experiences which are presented.

The consciousness view of the consciousness view of consciousness

From the above, I hope it is possible to connect some of the dots to see that physics and metaphysics change according to which features we make fundamental and which features we make emergent. Ultimately all of these perspectives have some value, however I do not think that they are equal. I think that the views which support our naive realism are the more sensible and natural orientation, so that views which make space, time, energy, or  information real are not as sensible as those which make all of those functions of matter. From there, matter makes the most sense to me as information, and information as a consequence of consciousness nested within itself.

What is most real, in my view, is qualia itself and the capacity for nesting and juxtaposing against itself in symmetric or anti-symmetric patterns. That is what I mean by Sense, and this list of perspectives is an example of what I mean by Multisense Realism. Different perspectives which alter each other in a relativistic way that is relatively absolute. There is almost infinite room to twist and turn the perspectives, however there is a natural ordering which wins out by necessity and that is that consciousness or qualia itself cannot be created or destroyed and is the foundation of all possible phenomena. Sanity can contain limited islands of insanity, but sanity itself cannot be born from the absence of sanity. In my understanding this fundamental sense and sanity is reflected in many ways, and the fact that sense and sanity is being reflected in these ways is also reflected in it. Some obvious examples are the properties of light, color, music, and geometry. Mythology and storytelling, astronomy, language, alphabets, number systems are also rich with signs of sense.

The difference between a maze and a labyrinth is this:

“A maze is a complex branching (multicursal) puzzle that includes choices of path and direction, may have multiple entrances and exits, and dead ends. A labyrinth is unicursal i.e. has only a single, non-branching path, which leads to the center then back out the same way, with only one entry/exit point.”

I think that what we have in this is a holo-graphic uni-verse in which the holo/uni is the unicursal center and the graphic-verse is the maze-like end. The holos-labyrinth intentionally pretends to be a maze, while the maze masks that intention. In this way, questions like “Can God make a stone so heavy that he can’t lift it” are answered in a qualified affirmative. The answer is “Yes”, but first God must make himself less than God to be a stone lifter. While we are alive, the holos view is usually hidden, so our days are filled with dead ends and multicursal meanderings. Perhaps after death, or many deaths, we transcend one level of human limitation and another level of holos is revealed? In any case, I think that the fact that sense exists at all is enough to push the needle to the unicursal side of the meter. Every time we make sense of something, a knot is untangled and the string becomes easier to use to pull ourselves back to the center. Teleology pushes us forward in physical time to go backward in metaphysical time, while physics provides resistance through entropy.

Theise & Kafatos Non-Dual Conscious Realism

July 24, 2016 Leave a comment

Thus “thingness”, the appearance of  materiality, even  of  living  things, is  dependent  on  the  scale  of observation. Note  that appearance implies  observation.  Therefore,  observation  at  all  levels  is  implied, it cannot  be  taken  out  of  the  picture  at any scale. Observation  itself  further  implies  sensory experience  or  qualia,  more  or  less  complex  depending  on  scale.

Theise Kafatos: Fundamental Awareness PDF

Have a look at the above video and paper published in 2016. I think that it can help answer some of the criticisms that people have of quantum interpretations which include consciousness.

The Fundamental Awareness model of Theise and Kafatos is easily the model that comes closest to my own Multisense Realism view. In particular, they lay out the case for multiple levels of description so that ‘thingness’ is not taken for granted. What looks like a body at one scale of perception is billions of cells on another, trillions of molecules on another, and so on. They also do a great job of synthesizing the work of others, such as Whitehead and other philosophers or mystics, so that their main points can be translated into modern complexity theory terms.

To get to Multisense Realism from where they are, take the idea of holarchy and self-organization and apply a Lorentzian type relation. Rather than saying that the universe is self-organizing, I see the universe as an expression of organization itself, which is the antithesis of fundamental awareness. The universe only looks like structures organizing themselves when viewed through the outward-facing sensitivities of a compatible structure. I think that the more ‘fundamental’ context of the universe is trans-structural. No structure experiences itself as a self-organizing object in its own native frame of reference. We experience our ‘selves’ as both a current set of feelings, sensations, and thoughts, as well as a boundaryless ocean of memories and imagination which has neither a relevant geometry nor a holarchic kind of nesting. Our interiority doesn’t become more scale nested like molecules>cells>bodies, it remains a single fugue of experience. Only the aesthetic richness of the experience deepens. Sensations, perceptions, emotions, thoughts, and worlds all develop more significant qualities as they feed back on each other.

To sum up, I think that Kafatos and Theise are on the right track and ahead of the rest at this point. The way forward is to more fully integrate the revelations of non-dual conscious realism within the theory which defines it. There are a lot of legacy assumptions that need to be cleared away. It’s like going from geocentric astronomy to heliocentric astronomy. Everything that was presumed to be a static ontological fact should be substituted with a Lorentz-like continuum of framingness which dynamically defines thingness. This is what I’ve tried to do with Diffractivity and Eigenmorphism – supply a hypothesis for a universe which is a totality of sense experience rather than structures. The universe of consciousness is not based on mindless re-issuing of organization-optimization formulas, or on equally mindless mutations from randomness. Instead, I propose that the true agenda of all of nature is as a conscious experience which expresses itself in novel ways for the purpose of enriching experience. Organization and disorganization are only symptoms of the masking of the totality – an appearance through tactile and visual sense modalities to provide distance and duality. We are not all agents having experiences, we are experiences of agency within larger experiences which transcend it.

 

 

Primacy of Sense: Absorption and Emission

July 19, 2016 4 comments

Another clue revealing the primacy of sense in the universe:

Absorption/emission lines

image

The point that I want to make here is that when examining physical phenomena at the largest and smallest sales, the spectrum is reveals itself as a fundamental context. Matter defines itself as specific obstructions or gaps within the complete continuum, or as a specific slices or fragments which can rejoin with other emissions to complete the spectrum.

Our current understanding of radiation, light, energy, and fields assumes a foreground of an emission against a void. Photons are presumed to to exist as object-like presences which are distinct from a background which is a vacuum that is somehow full of ‘energy’. The physicalist view is a bit contradictory, seeing one layer of quantum foam or zero point energy as an ultimate ground to the universe which is ‘always on’ and then an classical level of description of space as a vacuum that is always ‘off’ except when interrupted by forces.

I think that it makes more sense to throw out both the idea of the vacuum full of energy and the objects in empty space and see that entire model of the universe as half of the larger picture…a half which is ultimately an inversion or antithesis of the true trans-physical foundation.

If the conception of the universe as a spacetime void which contains various kinds of mass-energy ‘stuffs’ is turned inside out, what we get is a universe where light is ultimately neither emitted nor absorbed, but instead is a pervasive condition of sensitivity which is blinded or obstructed spatially and temporarily. We use the terms permittivity and permeability to measure the effect that matter has on electric and magnetic fields respectively.

If we turn the electromagnetic model right side up, we lose the idea of electric and magnetic fields entirely and see permittivity and permeability as the localizing constraints on the underlying unity of sense experience. EM fields would not permeate matter or be permitted to propagate across it, but rather matter is actually nothing but the im-permeablity and un-permittivity of the underlying sense condition. When the underlying sense multiplies and divides itself, it makes sense to expect that the result might be persistent material structures in 3d+1 space/time (not relativistic space-time, but classical space ⊥ time).

What is being emitted and absorbed then, in my view, is not light, but the obstruction of light. Matter is a kind of one-sided blindness, like a one way mirror which which inverts the totality of experiences in a fisheye lens way. This converts the non-dual context of Absolute sense to bubbles of dualistic contexts: subject/objects, proto-subjects/proto-object (sensory impulse), and trans-subject, trans-subject/object (synchronicity-archetype)

The whole picture would look something like this:

Sense (timed experience or subjective qualia (placed experience or objectively quantized qualia) signified or re-capitulated sense) Sense.

So Sense (Time/Subject (Object) Distance (Object) Significance)

From the “Distance” view, the universe is a classical place filled with objects, but this is only an appearance which is projected from within subjectivity as it makes sense of its relation to other scales and frames of experience. The external world is actually external-to-the-world, as it is a mirror reflection cast by two or more surfaces of sense impermeability, like this:

Interior>Exterior)(Exterior<Interior

It is the )( relation which gives realism to objects. There are no objects ‘out there’, just different levels of ‘out there’ which are ‘in here as objects’.

*which can also be expressed as a metric tensor…a tension superimposed within sense which allows regulating contexts such as space, time, and causality to persist.

What Is Really Real?

March 12, 2016 Leave a comment

If everything we hear, touch, smell, see are electrical impulses interpreted by our brain, then what is real out there?

 

In my view, to really answer that question we must forget everything that we think that we know about electrical impulses and brains and look at the phenomena again with fresh eyes. We must also ask questions about sensation and what is meant when we use the world “real”. Most importantly we must ask what our own capacities and biases are and what we can guess is true about reality and sensation vs what is true about our perspective as a human.
I think that I have answers to these questions, but they may not make sense unless you have asked them yourself. I would suggest that you first try to answer them yourself, even write out the answers, before consulting external sources, including this answer. Also write down what sources you think that your beliefs come from.
Question one: Why do most dreams seem real until you wake up?
Most people have probably had the experience of waking up and thinking, ‘Why would I not suspect that Mother Theresa falling asleep in my lap is impossible? She’s not even alive anymore.’ From this can we not conclude that our sense of realism is infinitely plastic? Even though some people may have lucid dreams where they do know that they are dreaming, or who do wake up after realizing that they are dreaming, it still does not explain why we can ever experience surreal, impossible, or nonsensical dreaming without questioning it. There is nothing that we can dream of which is so weird that it would cause us to question the reality of it. From this we must conclude that either our sense of realism is as much of an electrical hallucination as anything else we could sense. Is realism actually nothing more than failing to question one’s experience, or is there more to it than that?
Question two: How can you tell when you actually do wake up?
Many people have probably had the experience of false awakening, or a dream within a dream (even within a dream, within a dream, within a dream, etc). Each time you experience waking up in a dream, you have the feeling that you are awake but you are not, yet when you really do wake up, there seems to be an authenticity which is experienced directly and unmistakably. This sets up a curiously intransitive relation between false awakening and true awakening, namely, when we are dreaming, we can experience being awake, and we can doubt that we are awake, but when we really are awake, sane, and sober, we cannot fully doubt that we are awake. We can doubt it intellectually, and philosophically*, but this to me seems a very superficial kind of doubt which evaporates the moment that we are confronted with the sights, sounds, and feelings of our waking life. This suggests a contradiction to the first answer that I have give, bringing a third question:
Question three: How can we both know that all of our perception could be deception, but nevertheless feel that this knowledge is somehow insufficient to doubt the real world?
For this question, I think that the key is to realize that we have not taken skepticism far enough. If we consider that all perception is potentially deception, then we must also consider that this proposition itself is potentially deception. In other words, since we cannot know what is real, we cannot know that we cannot in some sense know what is real and in another sense not know. How do we know that nature doesn’t contradict itself?
At some point**, we have to admit that something is ‘given’ which cannot be doubted. Further we can conclude that what is given is not ‘knowledge’ but direct experience. However weak the veracity of our perception, knowledge is an even weaker proposition. Sellars attack on the myth of the given†, therefore, is itself deriving its own authority to attack from a myth of authority to attack which is itself under attack by his argument. His reasoning seems to exclude itself from criticism – assuming that scientific theories have access to a level of sanity about themselves which dreams could not simulate.
Question four: What do we really mean when we talk about ‘electrical impulses in the brain’?
When we talk about electricity, I think that we tend to have in mind something like sparks or lightning bolt. A bright, crackling appearance of a natural power or force which is independent of material objects but jumps between them at the speed of light. Further, theories developed by scientists such as Faraday and Maxwell explain this electric force in terms of perturbations or waves in an electromagnetic field. The electromagnetic field itself is invisible and intangible, so when we see lighting, hear thunder, or feel a shock, we are actually experiencing a second hand effect of matter rather than electricity itself.
To clarify:
This is not a picture of electricity, it is a picture of ionized air molecules colliding violently and releasing photons.
In a vacuum, there are no sparks and there is no sound. Sparks require a material medium which refracts light. Sound is always the collision of matter and is interrupted by a vacuum. While light is transmitted through a vacuum, there is no way to know for sure whether light is actually present in a vacuum, or whether photons are something else which can jump non-locally from place to place.
This is my own speculation, but it is not unprecedented. The Wheeler-Feynman absorber theory postulates that “every bit of radiation must be completely absorbed somewhere” (see Landon Carter’s answer to Can you explain Wheeler–Feynman absorber theory in layman’s terms?). If this is true, then it opens the door to radiation being an entanglement-disentanglement between ‘radiators’, even to the point of seeing space-time as emergent from it. Photons, electrons, even atoms themselves may not be true particles or wave in a vacuum, or fields or forces, but are more like examples of the ability to signal perceivability on the microphysical scale.
What I am suggesting is that absorber theory is on the right track, but does not go far enough. Not only is time meaningless for a photon (because of the constancy and insuperability of c) but even the assumption that some thing is emitted or absorbed could also be unfounded. Indeed, if my view is right, every equation and observation that we have about subatomic particles could be explained in terms of directly perceived micro-phenomenology.
This is not to say that “photons can see“, but that photons have no existence whatsoever other than as visibility (and thermodynamic tangibility) itself. Quantum fields and wave-functions mus then be considered purely abstract statistical entities which do not point to a deeper layer of inference beyond detection, but to the phenomenon of detection itself – to sensory-motor presentation. This uproots the entire foundation of both physicalism and functionalism to suggest the primacy of aesthetic participation behind any possibility of physical forms or logical functions. Sense is what the universe is made of, not stuff that makes sense, or that makes illusions of sense.
Rolling this back to ‘electrical impulses in the brain’, what we are really seeing when we look at an MRI is not electrical impulses, but electrical changes in the MRI instrument itself which are synchronized with the electrical changes of water molecules in brain tissue. This synchronization is not a collision of photons but a low level perceptual entanglement (which, in my hypothesis should be understood as a re-acquaintence or re-entanglement of spatiotemporally disentangled perceptual unity).
This is how I think that the brain works – we live our lives not as bodies or brains or electricity, but as the synchronization of changes which are diffracted across those various scales (Planck, atomic, organic, cellular, neurological, anthropological). These should not be thought of as scales primarily of space or distance but first of perceptual-partcipation, then time, then space. We are not bodies, or patterns of electrochemical information, or even pattern itself, but the capacity to perceive and participate which must rationally precede all appearance of ‘patterns’. Our brain activity is a 3+1 dimensional tip of an iceberg which transcends dimension itself, and which appears as a brain only because of the way that the limits of our human perception is even further limited by the sub-human bandwidth of our sensory organs.
From this, I conclude that what we perceive as the natural world, including brains, as well as everything that we infer from our perceptions, such as electromagnetism, are neither myth nor given but ‘myth-giving’ experiences. These experiences are, like our ordinary experiences, both concretely real within their own frame of reference and unreal from a ‘perceptually distanced’ or diffracted perceptual frame. A dream is a real dream, and only becomes unreal upon awakening into another dream which is more substantial and shared by more frames of reference. Reality should be understood as the real density of phenomenal overlap, such that there is not Reality so much as “Real Realism” – a quality of significance and coherence within a particular frame of perception in which the significance of the weight of perceptual experience accumulated through the entire history of experienced time (which would include all clock/calendar time, as well as all psychological time) is felt intuitively or instinctively.
Reality is real alright, but it is only the density of the constraints imposed by our condition as a human lifetime defining itself in the context of all other lives and times. I cannot prove what I am proposing to the satisfaction of reactionary skepticism (see Craig Weinberg’s answer to Is dualism no more than philosophical debris given the advances in neuroscience?) however I think that it is possible to reinterpret all of physics, mathematics, and information science successfully in this sense-first framework. Language and etymology are a valuable tool, since we can look at common-sense associations across cultures. Metaphors link literal, public facing phenomena such as weight or gravity with private facing phenomena such as importance or seriousness. There is, in my estimation, a whole other universe of connection between the sense of what is ‘out there’ and the sense of what is ‘in here’, which I try to scratch the surface of in my writing.
*Pyrrho, the founder of Skepticism is worth mentioning here, he
“founded a new school in which he taught fallibilism, namely that every object of human knowledge involves uncertainty. Thus, he argued, it is impossible ever to arrive at the knowledge of truth. It is related that he acted on his own principles, and carried his skepticism to such an extreme, that his friends were obliged to accompany him wherever he went, so he might not be run over by carriages or fall down precipices. It is likely, though, that these reports were invented by the Dogmatists whom he opposed. ” Internet Encyclopedia of Philosophy
** Descartes famously arrived at his cogito “I think therefore I am” as a result of taking his Cartesian doubt to its limit. Doubt, after all, cannot itself be doubted, and a belief in disbelief is still a belief.
† Another philosopher living in the 20th century, Wilfrid Sellars, was influential for his “Attack on the Myth of the Given”. Where Descartes skepticism led him to view himself as unquestionable, Sellars saw perception as inseparable from conception, so that just as an ambiguous image can appear to be a duck or a rabbit, our theory about what we are looking at cannot be subtracted from the experience of looking at it. Because of this, his view is that scientific theory can supersede the empirical reports of our senses. In my terms, he is saying that sense-making is more fundamental than sense experience.

 

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