Posts Tagged ‘cosmology’

Orthomodular Panprimordialism

August 23, 2013 Leave a comment

Playing around with a more math-friendly look and feel. Multisense Realism’s quant-flavored twin…Orthomodular Panprimordialism

I am really pushing it with the neologisms, but I am liking both of the recent adds, pansensitivity and now panprimordialism.

Pansensitivity is used to emphasize a position beyond panpsychism, idealism, and materialism where sensitivity becomes a palatable common capacity for all phenomena on its native scale.

Panprimordialism is used to emphasize the distribution of ‘one-ness’ across all phenomena, the relocating of all quantities to interrelated diffractions within the a sole, absolute singularity. This constitutes a figure-ground pivot from arithmetic assumptions which place zero or null as an absolute, such that all null values are considered a hypothetical representation of the sense of one’s self nullification.

The orthomodular lattice above gives some idea of that relation, with each node acting as the nexus for orderly juxtapositions within the overall monad.

Rosetta Codex

July 21, 2013 Leave a comment


Following up on the Tree of Life post and MSR Legend post.

Multisense Tree of Life

July 21, 2013 12 comments


Multisense Tree of Life

I noticed that this formulation was starting to take on Kabbalistic dimensions, so I put it into that form. There’s some new propositions to consider here that have come out of this. Beginning with sense, which I symbolize as -ℵ (negative Aleph) and as =. This is the fundamental concept of MSR and the idea of ℵ in mathematics as cardinality fits with this definition, since equality ‘is equal to’ anti-cardinality. Sense is the unity which underlies all multiplicity, so that it can indeed be thought of as a kind of negative cardinality – not unity, but pre-cardinality.

Moving up and to the right from sense, there is Qualia, now defined as -ℵ/ש (Aleph over Shin), where ש (Shin) refers to the diffraction of the Absolute ॐ (Om). This means that Q = -ℵ/ש or, private sense is the sense of a share of eternal being – it is “a” being. In Leibniz terms this is a monad, and it is also the origin of origination, and of the number 1. From these two entities, we have the two parts of the Absolute, which mathematically would be “=1”. Eternal being is the likeness of a being, i.e. the ability to pretend. (Insert Joseph Campbell’s myths and Carl Jung’s archetypes, shamanism, imagination, etc..,) Fiction is ‘like something’, just as Qualia is what it is like to be, or what being ‘seems like’.

Rounding out the primordial trinity from sense along with Qualia is Quanta and Motive. I call the Absolute ‘Qua’ to symbolize its relation as the reconciling parent of Qualia and Quanta. Quanta (ω, lower case omega), here meaning the essence of computation, is given the formula √(ℵ),(root of Aleph). This works surprisingly well. Originally I was going with 0.00…1 and then 0.x to represent Quanta, to specify that Quanta is always the tiniest fragment of Qualia – the drive toward absolutely monotonous precision, but always beneath the threshold of unity, of wholeness. All quanta are parts and abstractions; information-theoretic rather than aesthetic/sensory-motive.

This ended up working well with √(ℵ) (root of Aleph) as it makes clear the complementarity-antagonism with Quanta and sense. Computation is the essence of cardinality, of difference. The stepped reckoning of mechanism is an impersonation of sense, it has no capacity to negate the separations and to build feeling from fragmented quantities. Since negative Aleph (-ℵ) corresponds to 1, then Quanta would be the square root of -1, or i. I used the symbol >.< as well, to denote the clipping of sense through measurement: digitization. Quantification is fantastically useful because it paralyzes whatever it fixes its gaze on.

Motive, the third leaf of the sense trinity, has the formula ℵ±ש (Aleph plus/minus Shin), which emphasizes its similarity to Quanta and Qualia but with an irreducible difference, will. Will is the ± (plus/minus) which requires a participant to end what sense started (thus the use of Ω, Omega). To have a motive is to de-cide, to kill off all options except one. This is the ‘waveform collapse’ of QM, but it is also ordinary ‘free will’. Will is the connection between unconscious cardinality and the Absolute. We don’t know how to make our body move or our how to focus our mind’s attention, we simply become our mind or body and the universe does the rest. There is a cost to our efforts, however. In the drive toward Significance (Solitrophy, Φ), entropy is born.

The unchosen path of Motive becomes the unintentional twin of Significance. Significance, -ℵ² (Aleph squared), while mathematically would equal ℵ (Aleph) as 1, there is an irreducible numinosity to the power relation. Significance holds Q not only as the sense of one quality out of the Totality (ש) (Shin, Qua) but it holds one Q as equal to any number of qualities or meta-qualitative relationships. This is semiotics. Not just = but =². Not phoric (sense) but meta-phoric. Quanta is not phoric but metric – it takes the ² nesting of Significance (Σ) (Sigma) but negates the feeling, leaving only the essence of that figurative quality. Significance is sense squared, Quanta is the square root of pretend sense, the meta-phor is inverted. Figurative language is loose. It draws from associations from within the Totality. Quanta is the opposite, drawing from strictly disambiguated logic. It has no phoric or morphic content, no feelings or forms, only the skeletal coordinates associated with them.

If Significance is like the universal bank account of metaphors and of experiences which have meant something in particular, then Entropy is the compost heap of all of the unchosen and unchoosability in the universe. It’s symbol H is taken from Shannon’s Information theory, and its formula here is ॐ/-Ω, (Om divided by negative Omega). Using the ॐ Om rather than the ש Shin is to emphasize that this relates to the ‘return trip’, the catabolic, arterial part of the cosmic circulation. Shin has more of a sense of the diffraction and creativity of the whole. With Entropy, it is the Totality’s raw, untamed nature which is divided by negative motive. This correctly applies to the nature of Entropy as indifferent, literally and figuratively. No motive. This is where the universe doesn’t care.

Between H of Entropy and Σ of Significance winds the Φ of what I call Solitrophy. Solitrophy is what makes the difference between something that can care and something that can’t. Burning a pile of garbage and burning down a town might produce the same amount of energy and entropy, but burning down a town has a human cost which doesn’t show up on a spreadsheet. As aesthetic significance accumulates, the range between one outcome and another increases. A human being has more at stake, simply by being a human being with a vastly rich aesthetic experience, than it seem like an ant has, or even an anthill. Solitrophy describes this great anchor of all sanities, and builder of worlds (I call them, perceptual inertial frames or castes).

This leaves Matter, Energy, and Qua itself. Matter and Space are listed together, as are Energy and Time. This is to emphasize their relation in MSR, teasing apart their differences rather than conflating them relativistically. The difference between time and space is Solitrophic. It doen’t show up in physics, because physics, by definition is conducted to reduce Solitrophy to an absolute minimum. Physics is asolirexic. Here. Space is defined ω+H and Time as ω*Φ, so that space is about entropy’s quantitative expansion and time is about the quantification of the growth through Solitrophy. The effect of Quanta on Φ is to limit the ‘size of the now’ – the frequency and range of memory of any given participant. Space and time are perpendicular, so that all of eternity is represented spatially by Quanta’s filtering of sense, but that representation is a vanishingly thin slice. Space, by comparison, allows access to the entire continuum of scales which have been accumulated through Solitrophy, but not in a way which allows us to experience it directly.

Matter’s formula is Σ*H, describing mass – the significance of Entropy. As everything is reflected and juxtaposed within MSR, Matter, mass, and space are aspects of the same thing, They are the unintentional, automatic consequences of all spatial scales, collapsed into a single scale. That’s how you get bodies which collide on one inertial frame, but pass right through each other if they are relevant to vastly different scales. This is obviously a rule of thumb – just a way of understanding how space is really an artifact of matter’s sense of its own non-sense and how time is about how functional tropes (routines), constrain and define energy. Energy, therefore, has the formula Ω ± ω (Omega plus minus lowercase omega), with Ω being Motive, now here given another nesting (Ω is already ±. so Ω ± is ±±) and ω being Quanta. Energy is a motive to motivate, or perhaps from to motorize, i.e. to translate a private effect publicly. The Quanta here emphasizes that this translation from motive to motor involves modulating both the frequency and the amplitude of the effect. Energy turns motive effect into work and power.

Finally, the crown of the tree, is Qua. I have covered this a lot already, but here the relation between sense, Qualia, and the Absolute can be seen. If sense is =, and Qualia is 1, then the Absolute is ‘=1’. The inclusiveness of the Absolute is total. It is the largest possible inertial frame. Our personal experiences are part of the whole, and the whole is every part of us.

MSR Legend

July 19, 2013 1 comment


A first second draft of a Rosetta Stone for MSR terms, including the debut of new quasi-alchemical code.

Second draft 7/22/13, added Solitrophy and updated the formulas of time and space to clarify.

Comparing Worldviews

July 18, 2013 Leave a comment


Side by side comparison of what seems to be the prevailing cosmology (above) and MSR (below). In the consensus worldview, aka Western post-modern view, quantitative function replaces all other modalities of sense and sense itself is absorbed into automatism. Energy is merged with matter as ‘particle-waves’ or ‘probability wave functions’, just as space is merged with time through relativity. Rather than a universe of concrete participation, the illusion of realism ’emerges’ from the evolving complexity of statistical interactions. At what level this emergence occurs, why it occurs, or how are left to future generations to explore.

Conspicuously absent are all traces of subjectivity, participation, and significance. Motive effect is understood only as a caused effect – the playing out of inevitable mechanical agendas which stem from a few ‘simple rules’. All forms of privacy are unknown and entropy is divorced from sensory interpretations. All sensations are thought to be partial revelations of an objective truth, so that any deviation from that empirical fact is considered an error.

MSR sees the absence of sense as a the gaping hole in this schema. While emergence is appropriate for understanding how many phenomena which appear to be novel are often found to be inevitable upon further inspection, it is entirely an entirely inappropriate machina ex deus for phenomena which have no plausible origin from the known functions of the system. The consequences of overlooking the key principle which unites all phenomena (sense), are that we wind up with an impoverished worldview, a Straw Man of cosmology in which we ourselves have no possible place.


Likelihood is the ultimate unlikelihood: Notes on sense as sole synthetic a priori manifestation of improbability

June 29, 2013 2 comments

In the contemporary Western model of the universe, mechanism is presumed to be the sole synthetic a priori. The general noumenal schema which can only be considered an eternal given and without which no phenomena can arise. In particular, the mechanism of statistical probability is seen as the engine of all possibility. Richard Dawkins title “The Blind Watchmaker” is an apt description – a kind of deism with no deity. Lawrence Krauss’ “A Universe From Nothing” is another apt title. The implication of both is that the universality of statistical distribution is the inevitable and inescapable self-evident truth of all phenomena.

What is overlooked in these models is the nature of probability itself – the concept of likelihood, and indeed the concept of ‘like’. The etymology of the word probable extends from French and Latin meanings of ‘provable’ and ‘agreeable’, a sense of credibility. What we like and what we find acceptable are similar concepts which both relate to, well, similarity. Agreement and likeness are in agreement. The two words are a-like. What is like alikeness though? What is similar to similarity or equivalent to equivalence?

Consider the equal sign. “=” is a visual onomatopoeia. It is a direct icon which looks like what it represents. Two parallel lines which illustrate precise congruence by their relation to each other. It’s an effective sign only because no further description is possible. So ubiquitous is the sense of comparison by similarity that we can’t easily get under it. It simply is the case that one line appears identical to the other, and when something is identical to another thing, we can notice that, and it doesn’t matter if its a thought, feeling, sensation, experience…anything can be similar to something. It could be said also that anything can be similar to anything in some sense. The universe can’t include something which is not similar to the universe in the exact way in which constitutes its inclusion. Inclusion by definition is commonality and commonality is some kind of agreement.

Agreement is not a concept, it is the agent of all coherence, real and imagined – all forms and functions, all things and experiences are coherent precisely because they are ‘like’ other things and experiences, and that there is (to quote David Chalmers) ‘something that it is like’ to experience those phenomena. Without this ontological glue, this associative capacity which all participants in the universe share, there can be no patterns or events, no consistency or parts, only unrelated fragments. That would truly be a universe from nothing, but it would not be a universe.

The question then of where this capacity for agreement comes from is actually moot, since we know that nothing can come from anything which does not already possess this synthetic a priori capacity for inclusion – to cohere as that which seems similar in some sense to itself in spite of dissimilarity in other ways. Something that happens which is similar to something that happened at a different time is said to be happening again. A thing which is similar to another thing in a different location can be said to be ‘the same kind of thing’. This is what consciousness is all about and it is what physics, mathematics, art, philosophy, law, etc are all about. It is what nature is all about. The unity behind multiplicity and the multiplicity behind unity. Indra’s Net, Bohm’s Implicate Order, QM’s vacuum energy, etc, are all metaphors for this same quality…a quality which is embodied as metaphor itself in human psychology. Metaphor is meta-likeness. It links essential likeness across the existential divide. Metaphor bridges the explanatory gap, not by explanation, but by example. Like the = sign, the medium is the message.

Aside from their duty of ‘ferrying-over meaning’ from the public example to private experience and private example to public application, metaphors tell the story of metaphors themselves. Implicitly within each metaphor is the bootstrap code, the instruction set for producing metaphors. Metaphor is the meta-meme and memes are meta-metaphors. This self nesting is a theme (a meme theme, ugh) of sense, and a hint that sense itself is insuperable. Mathematically, you could say that the axiom of foundation is itself a non-well-founded set. The rule of rules does not obey any rules. Regularity is, by definition, the cardinal irregularity, as it can only emerge from its own absence if it emerges at all. If it does not emerge, then is still the cardinal exception to its own regularity since everything else in the universe does emerge from something. First cause then, by being uncaused itself, is the ultimate un-likelihood. First cause by definition is singular and cannot be like anything else and there can be nothing that it is like to be it. At the same time, everything that is not the first cause is like the first cause and there is something that it is like to be that difference from the first cause – some aesthetic dissimilarity which constitutes some sense of partial separation (diffraction).

To get at the probability which is assumed by the Western mindset’s mechanistic universe, we have to begin with the Absolutely improbable. This is akin to realizing that dark is the absence of light when it was formerly assumed that dark was only something which could be added to a light background. Improbability is the fundamental, the synthetic a priori from which commonality is derived. Statistical analysis is a second or third order abstraction, not a primary mechanism. The primary mechanism is likeness itself, not likelihood. Likelihood follows from likeness, which follows from Absolute uniqueness, from the single all-but-impossible Everythingness rather than a plurality of inevitable nothingness.

Mathematical Musings

June 6, 2013 6 comments

Here are some of the more mathematical concepts related to Multisense Realism.

Position on Mathematics

Mathematics does not exist on its own. It does not haunt the vacuum of space. It does not manifest as public objects or substances. It has no will or motivation.

Mathematics is two distinctly different (opposite) things:

1) A private experience of imagined sensory symbol-figures which accompany a motive of quantitative reasoning.

2) A collection of public objects interacting in a logical, causal way, without any private representations, as a consequence of the shapes of multiple rigid bodies.

The problem with functionalist expectations is that they seduce us into a shell game so that when we look at math ‘out there’ (2), we smuggle in the meaning from ‘in here’ (1), and when we look at meaning in here (1) we mis-attribute it to the blind enactment of material bodies.

We assume that the world outside of our minds runs on math not because it actually does, but because our awareness of the public arena is a grossly reduced, indirect logical construction. The universe without, like the universe within, runs on qualitative sensory-motor experiences.

Turning the functionalist expectations around then, we find that the activity of the brain is not the source of human experience, but rather the effect of many kinds of experience on many levels (physical, chemical, biological). These experiences are not generated by information or mathematics, but rather information is an analysis of experiences by someone who knows almost nothing about them first hand.

We are used to thinking of ‘data’ in terms of digital vs analog. Consider however that both of these categories are a-signifying formats. I would like to propose a principle by which subjective, signifying experience is introduced – a qualitative instrumentality of being.

Think of the number line – abstract, linear, literal. A conception of pure quantitative non-awareness. It’s a semantic artifact from which all qualitative content has been stripped. It’s like a Supremetist work of art, really.

The act of measurement itself is to invert qualitative experience – to collapse it into value coordinates on a numberline, allowing us to treat it as a hypothetical object, aka, a figure.

Ordinal position applies to the literal, outward facing specifications of rank. This is where the universe gets the ideas for front and back (anterior and posterior) and interior exterior. As in Chess, rank refers to the relative power of the piece – the order of their significance to the game.

Ordinal disposition applies to the figurative, inward facing qualities associated with rank. This is where the universe gets the ideas for best and worst (superior and inferior). Feeling like a King or Queen, being treated like royalty, having access to first choice in dividing the spoils, etc. Ordinal disposition is about the experiential privilege of rank while ordinal position is about the mechanics associated with delivering or deriving that privilege.

by contrast, Cardinal position I am saying refers to the relative size of a real public phenomenon. The range here is along an axis from the micro to the mega, and can refer to increasing scopes and scale or increasing quantitative complexity. This is about structures nested within structures, separated by spaces of varying size. Rather than in/out, front/back, or high/low-superior/inferior, cardinal position is about spatial-topological extension – long/short, large/small.

Cardinal disposition rounds out the four as an evaluation based on rarity. Like the pawns in chess, their generic abundance relative to the two unique pieces and the three duplicated pieces indicates their disposable rank. This is different from ordinal disposition in that superiority/inferiority derives not from order in a sequence, but from degree of commonality. Where cardinal position is about space and geometry, cardinal disposition is about feelings derived from time and algebra; frequency. How often. Sooner/later. Cheap/dear. Ordinary/exotic. The magic here is in pattern recognition. ‘Three in a row’ is an example of how low caste occurrences can ascend to uncommon value.

The terms for the columns and rows in chess, rank and file, are useful here. The rank can be seen as the vertical axis of qualitative position and disposition, while the single-file of pawns exemplifies the horizontal axis of quantitative position and disposition. Poker hands are a good metaphor to see this as well. Pairs, three and four of a kind, flushes display cardinal significance, straights, high cards, and Royal flushes display ordinal significance. The other hands, full house, straight flush, demonstrate an appreciation of the cardinal disposition of combined cardinal and ordinal values.

Causation Diagram

I suggest that consciousness isn’t built up from nothing by tiny parts, it is recovered from everything by sensitivity. Unlike traditional causation models, Multisense Realism posits a radiant centripetal locus (‘here and now’) divided into lower (interior) and upper (exterior) sense conjugates. The blue and yellow connote the mirroring of the conjugates, signifying that subjective and objective modalities are not merely different but are opposite, or orthomodular ontologies:

Yellow: Interior significance (doing*being)(timespace) and
Blue: Exterior entropy (matter/energy)/spacetime

In the lower yellow half, the subjective experience of ‘now’ (M1) represents the tip of an iceberg of mental events (M) through constraints on experiential scope . The scope of a human experience is limited on the ‘near’ end by sampling rate and on the ‘far’ end by long term memory.  The event horizon of the M1 now degenerates from proprietary availability toward (totality of experience, significance, or consciousness itself) along a proposed fractional Fibonacci ratio.

The blue upper half, by contrast, depicts the counterpart to M1 as ΣP, or the sum of all physical presentations relative to any given M stack. Note that physical presentations (P) are understood to be the ‘back end’ of mental presentations (M), i.e. a better symbol for physical presentations here might be shaped like a W to mirror M.

In the blue half of the diagram, the fading nested ellipses represent a different, public kind of constraint on sense – obstruction and scale.  Beginning from the outside at P1 (the Big Bang) and proliferating into smaller and more granular forms. The spread between the cosmic and the microcosmic pushes out from the middle.

Degree of figurativeness in qualia equates to privacy of qualia.

1.      Subjects necessarily have access to more qualia which applies to their autobiographical experience than qualia which refers to external, publicly accessible experience.

2.      It is proposed that the more strictly personal a quale is, the greater the set of interconnected psychological associations that exists for the individual and the richer and more imaginative those associations can be.

3.      Mathematically, the more personal an experience is to us, the more ways we can shift its meaning, making qualitative floridity and associative fluidity directly proportional to privacy.

Sole Entropy Well Model

Loschmidt’s Paradox, which  as I understand it is basically “If the universe is always  increasing from low entropy to high entropy, then where did the initial  low entropy come from?” can be approached in a different way than what has been suggested so far. Boltzmann’s entropy curve proposes that our universe’s Big Bang is only one of many bubbles or waves which we find ourselves in anthropically.

What I propose instead is a single well of bottomless low entropy,  which perpetually lengthens as all possible Boltzmann entropy waves are anticipated and absorbed before they can threaten the negentropic monopoly of the well.

In this view, the range of possible kinds of signals becomes quantitatively bound on one extreme by the Absolute (where all signals are fused in singularity of significance) and spacetime (where all signals are divided in absolute cardinality or insignificance). Like velocity, which ranges from stillness to c, the phenomenon of significance actually defines the parameters of its own measure.  Entropy has  meaning only in relation to expected significance, such that anything less than  100% entropy has some portion of Absolute significance. The most insignificant event can still only have 99.999…% entropy, and even the negentropic monopoly of the Absolute can only ever attain 0.000…1% entropy.

This way, the Big  Bang becomes a perpetually receding event horizon of absolute and eternal negentropy,  – a Borg-like ‘bright whole’ which tyrannically  absorbs and subordinates all potentials and possibilities into a single  continuum-schema of sense. This continuum must accommodate all paradoxes which  amounts to a lot of fancy devices like nesting signals within each other on  multiple interrelated layers or castes, and orthomodular juxtapositions such as private-public. These  devices accomplish what I call the Big Diffraction.

The initial signal, which is the bootstrap for all sense-motor phenomena, is initiation itself, and as it defines all future coherence, it is perpetually hogging all  possible signals for all time, banishing any rival Multiverse by perpetual deferment and delay.

The Doctor Prescribes Brian Eno – Blog of the Long Now

April 24, 2013 Leave a comment

The Doctor Prescribes Brian Eno – Blog of the Long Now

In the video, Brian Eno brings up two points which relate to the last posts about intelligence, wisdom, and their relation to entropy.

“I think that one of the things that art offers you is the chance to surrender, to not be in control any longer”.

Right. That makes sense. Art debits the private side of the phenomenal ledger. The side which is concerned with the loaning of time to be returned to the Absolute with interest. Wisdom, especially in the exalted forms of Eastern philosophy, is all about surrender and flow. Dissolving of the ego. The ego is the public interface for the private self, and the seat of the kind of intelligence addressed by causal entropic forces – machine intelligence, strategic effectiveness. Important locally but trivial ultimately, in the face of eternity.

On the other side of the ledger is the chance to strive and control using intelligence. Western philosophy tends toward cultivating objectivity and critical thinking. It is a canon of skeptical intelligence and empiricism from which science emerged. Clear thinking and resisting the desire to surrender are what debit the public facing side of the ledger. Art and Science then, are the sense and motive of human culture…the tender and tough, the wag and wegh, and yes, the yin and yang.

Eno also says “The least interesting sound in the universe, probably, is the sine wave. It’s the sound of nothing happening. It’s the sound of perfection, and it’s boring. As David Byrne said in his song, Heaven is a place where nothing ever happens. Distortion is character, basically. In fact, everything we call character is the deviation from perfection. So, perfection to me, is characterlessness.”

Aha, yes. Tying this back to the Absolute, it is the diffraction, the shattering of timelessness with spacetime (aka Tsimtsum) which creates the third element – entropy. The Absolute can only be completed by its own incompleteness, and entropy is the diagonalization of experience into public facing entropies and private facing reflections of the Absolute…quanta and qualia, science and art.

Updated Introduction

March 30, 2013 Leave a comment
  • Home
  • 1. The Competition
  • 2. Seeking
  • 3. Overview
  • 4. Thesis
  • 5. Light
  • 6. Panpsychism
  • 7. Space-Time
  • 8. Matter-Energy
  • 9. Sense-Motive
  • Links

    3. Overview


    I am always trying to sum up multisense realism in a simple way, as I think it ultimately is pretty simple, but it is hard to put it simply because it requires that we overturn some core assumptions about how we look at the self and the universe.

    I consider my model to be neither dualist nor monist, but an “Ouroboran” monism, meaning that physics itself is the capacity for sensory experience and discernment and that it is involuted in a reflexive, “umbilical” relation to itself. The idea is that experience and matter are the private and public ranges of physical phenomena. The involution (like a Klein bottle or Möbius strip) refers to the orthogonal or perpendicular juxtaposition between sensorimotive-based private experience and spacetime-based public realism.

    If we begin with this diagram which I have pilfered from memeengine:


    and then progress, like those schizophrenic cat portraits,  into the mind bending rabbit hole that is Multisense Realism…


    Here, I am trying to introduce the notion of a continuum between the three ‘ism’s above, to indicate that the cosmos supports all three inherently because it is that juxtaposition/symmetry which is actually more primary than any of them. Not the symmetry itself – which is more of a mathematical relation that is somewhat abstract, but the capacity to detect and respond to patterns like symmetry – the capacity to sense and participate in the universe. What I wound up with was more of a yin yang taijutsu arrangement which maybe hints at an East side where experience is purely subjective, a West side which is all representations of what is presumed purely objective, and a midrange which is about perception as a body in the world of comparably scaled bodies.


    Not content with that, I went on to try to get more of the flavor of it with nested scale bodies in a Cartesian grid of blue vector arrows representing energy and function (the disowned idealism of the West haunts the machine as ‘energy’ and ‘information’). On the East side, there is the solipsistic fisheye distortion which is all cluttered up with my conceptions of sub-personal, super-personal, and the arrow of motive power.


    Wrapping this mess up, I put the atomic dots where they belong, on the inside surface of the experiential bubble of the Absolute. Make sense? Haha.

    In Multisense Realism, all of physics is understood to relate to the capacity to discern between public and private views of phenomena. Public physics appears to us as  ‘matter and energy’ on the outside and ‘perception and participation’ on the inside. The gap which makes this involution or twist possible is the modulation between the presence and absence or sensory presence, with the absence being what is called entropy or spacetime (which become essentially the same thing under this model of physics). To make things more confusing, this modulation of entropy and sensitivity is nested within many layers of itself, as a fractal. A cell encapsulates a world of molecular interaction. An organ encapsulates a world of cells, etc.

    What started as an observation about the common positions that people seem to take within philosophy of mind debates became a hypothesis about the continuum of public and private sense experience, a re-interpretation of light, cosmology, consciousness, and the introduction of new concepts like significance and solitropy.

    These two images try to capture the overall picture of how all major features of the cosmos can smoothly fit together.



    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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