Posts Tagged ‘theory of everything’

Theory of Everything Quora

July 12, 2013 7 comments

My answer to the Quora “What is your Theory of Everything?”

Explain your own Theory of Everything or mention your favorite Theory of Everything and JUSTIFY it if you can?

I call my Theory of Everything Multisense Realism. The name is intended to convey the idea that the whole of what we call reality is sourced entirely to a single unifying principle, which is the multiplicity of sense. Matter is that which feels like matter, which is seen to act like matter, and which seems to imply certain sensibilities. All phenomena are similarly known to us through chains of nested experiences which all ultimately begin and end in expectations which seem self-evident. Blue simply looks blue, and pain simply feels painful, regardless of any mechanical processes associated with them. It is not necessary to learn how to feel pain, nor could any such learning help us discover pain if we could not feel it to begin with. No equation resolves to equal the feeling of pain.

Since sense is both the capacity to discern difference from indifference as well as to discern unity across multiplicity, the term multisense refers to the nesting of sense within multiple levels of itself. It is important to understand that by discernment, what is meant is a participatory experience in which the fact of difference or unity is not only detected, but appreciated as an aesthetic quality. Even without the appearance of Homo sapiens or blue green algae on planet Earth, the universe would still be made entirely of aesthetic conditions of some kind or another. It’s not necessary to speculate on non-human awareness, but suffice it to say that our own consciousness can only realistically be composed of letters from an alphabet of possible experiential qualities which is older than the stars. While our particular sense of a physical event is a human version of that event, there can be no doubt that the sense we make of a star overlaps in some important ways with the sense that the star makes without us looking at it. The universe must, it seems, make sense before we can make sense of it.

However abstract or sentimental, concrete or direct, the one thing that all phenomena have in common is that they can be detected through sense or inferred through ‘sense-making’. By the same token, nothing can be real if it can never be detected or inferred in any way by anything. That which cannot be sensed by anything in any way or make sense any way cannot be considered to ‘exist’ or to have any connection to anything that does exist. Sense cannot arise from non-nonsense, just as order cannot arise from dis-chaos. Being that we are made out of sense experience that makes sense, it is not natural for us to see sense itself as the foreground. What we see in the foreground as human beings is opportunities for sense. We are often preoccupied with battling against the reverse side of sense – entropy, disorder, stagnation.

Where MSR excels is to identify the difference between the local realism which frames our human experience and an understanding the absolute frame of all experience. In the former, we experience being a person in a physical world, both of which appear bound by nothingness. In the latter, nothingness is not an option, since nothingness can only be an expectation of something about the hypothetical absence of everything. Time and space too are dissolved without a particular locus of participation and perception. Scale and duration are meaningless without being anchored in a comparison to some particular scope of ‘here’ and ‘now’. From the absolute perspective then, we must begin with the assumption not of a universe from the augmentation of nothingness, but a universe of everythingness diffracted. While this idea was not consciously modeled after any religion or philosophy, it does coincide with several traditional conceptualizations of the ultimate.  Singularity producing multiplicity as the color white produces the spectrum – not as a mechanical process, but as an aesthetic revelation of unity deferred. Rather than the creation myth inspired by the Big Bang in which an explosive device appears in null-spacetime to detonate spacetime using mass as an accelerant, MSR begins from the absolute frame of reference. From this vantage point, with no relativistic measure to make the first instants of the Big Bang seem any longer or shorter than all of the rest of history put together, the Big Bang is reoriented within matter and eternity rather than an event within spacetime. The Big Bang becomes the Big Diffraction, an experiential masking and dividing of the Absolute. This is, again, a familiar theme in Eastern philosophy and Western mysticism. The difference is that MSR has rehabilitated this notion, grounding it in basic principles of modern physics and information theory.

The result has been a prodigious amount of writing over the past few years, connecting the dots between matter-energy, space-time and sense-motive (affect-effect), entropy-significance. It has provided what I think are radical insights into the nature of information, mathematics and energy as well as resolving the most stubborn mysteries of philosophy relating to consciousness, meaning, morality, and free will. Each of these requires a lot of explanation even to impart the glimpse that my TOE can offer, but for the purposes of this Quora, I’ll offer these teasers.

1. The nature of information: Not, as Bateson famously said ‘a difference that makes a difference’ but ‘a perception of a perception’. This clarifies the status of information as entirely dependent upon sense and sense-making, not as an independent entity which spawns realism in a vacuum (memes, simulations, computations, etc).

2. The nature of mathematics and AI: Mathematics refers to the common sense which relates to 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.

Because mathematics bridges the gap between 1 and 2 (private and public) it is considered profound and absolute – and it is, but only in a one dimensional sense. Mathematics represents relations but cannot appreciate them or initiate them. Math doesn’t think or feel, math is an internal appreciation of the sense of the external. Because mathematics is grounded in the abstraction of generality rather than the concrete and proprietary uniqueness of undiffracted sense, it is a rootless imposter – the antithesis of authenticity and feeling. The realization of the absolute difference between genuine participation as a being in the ongoing story of the universe and the imitation of being by a set of a-signifying programmatic functions helps substantiate human intuitions about the emptiness of machine intelligence. While many strong AI enthusiasts will react with hostility to this idea, I think that rather than just suggesting that there will never be a conscious computer, it opens the door to a future of services which extend our intelligence and serve our interests. The MSR view frees us from any ethical concern for laboratory abuses of accidentally sentient programs, as well as insures that no technology will ever learn how to want to take over the world.

3. The nature of energy. In perhaps my most crackpot conjecture, I have proposed that with sense as the universal primitive, quirky effects which have been attributed to photons and other subatomic particles may suggest that our assumption of energy as something which is independent of matter is false. Photons, like ‘profits’ do not literally exist. Through MSR, “energy” is interpreted as simply motives which are not our own. We have private feelings which inspire us to act publicly, and so does everything else. Because of the kind of perceptual relativity that I propose, the more that the feelings and motives of other participants in the universe differ from our own in terms of scale and history, the more those dispositions seem impersonal and involuntary to us. MSR suggests that voluntary and involuntary are relativistic terms – two sides to the same coin which flips between private and public perspectives. Energy is conceived of not a pseudosubstance propagating literally across a vacuum of space as wave-particles but as felt expressions which define power relations of public interaction. What light does in the microcosm does is the same kind of thing that it does for us – it illuminates public experiences – it is ‘the news’. Space is fundamentally a pantomime projected as perceptual gaps between public facing surfaces of matter. Those gaps, while real in the local frame, are absent on the absolute frame of sense. From the perspective of the Absolute and of light, space has not yet been invented. It is the oscillation and modulation of feeling which gives rise to the second order fabric of public spacetime.

4. The Hard Problem of Consciousness: Is understood as part of the larger Presentation Problem, which includes –

  • Hard Problem = Why is X presented as an experience? (X = “information”, logical or physical functions, calcium waves, action potentials, Bayesian integrations, etc.)
  • Explanatory Gap = How and where is presentation accomplished with respect to X?
  • Binding Problem = How are presented experiences segregated and combined with each other? How do presentations cohere?
  • Symbol Grounding = How are experiences associated with each other on multiple levels of presentation? How do presentations adhere?
  • Mind Body Problem = Why do public facing presences and private facing presences seem ontologically exclusive and aesthetically opposite to each other?

MSR solves the Presentation Problem by recognizing the connection between aesthetic participation, significance, authenticity, and the justaposition of spatial extension, temporal attenuation, and insignificance. In short, the universe in which any sense can possibly exist can only originate in sense itself. The appearance of aesthetic qualities can only arise from a universe which is grounded in an aesthetic agenda, even though those agendas are necessarily masked and combined semi-indifferently on any particular local level. Is there meaning in the universe? Yes, there is nothing but meaning, but meaning in one local context cannot have exactly the same meaning outside of its context.

5. Free Will: As with the existence of aesthetic presentation, the presence of free will, even as an “illusion” is impossible under strict determinism. The whole point of determinism is to ground all phenomena in a firmament of strict parsimony. The idea is that things just don’t happen willy-nilly, they are the consequences of physical or mathematical laws. Such a universe has no room for machines with parts which present themselves to other parts as an illusion of effectiveness. Certainly in the real world, our personal estimation of the effectiveness of our will and of our opportunities to exercise its freedom may not be all they are cracked up to be, however, the very consideration of whether or not to ‘believe in free will’ is predicated on the implicit expectation that in fact our belief supervenes upon our voluntary participation in some materially important way. All arguments against free will are ultimately arguments against the possibility of participating in any kind of argumentation in the first place.

All of these facets of the theory stem from reversing the core assumption of the Western worldview, that consciousness is a product of an animal’s brain rather than that the entire universe is a staggeringly elaborate nesting of participatory sense experiences. This is not an anthropomorphic concept, as it does not elevate human experience, biological experience, or even the sense of a self as being fundamental. Instead, sense itself is seen as the producer of its own augmentation, via spacetime diffraction, which yields private significance and public entropy.

Universal Schemas, Eternal Schisms

June 28, 2013 Leave a comment

Having been introduced to Kent Palmer’s General Schemas Theory on Quora, I noticed some interesting overlap with my own under Multisense Realism*. In particular his use of a The paper identifies an emergent ontological hierarchy (of schemas) as follows:

· Pluriverse
· Kosmos
· World
· Domain
· Meta-system
· System
· Form
· Pattern
· Monad
· Facet

The paper also identifies an ontic hierarchy: “which might include gaia, social, organisms, organs, cells, molecules, atoms, particles, quarks, strings”. The paper goes on to explain that “any of the ontological schemas can be applied to any of the ontic hierarchy thresholds”. This is a very point, and while I have not explicitly talked about it in MR, part of the multi-sense aspects of implicitly includes this kind of portable mereology which applies to the continuum of public physics.

I’m not convinced that the ontological hierarchy terms he suggests are as different from each other as is implied…is a pattern different from a monad or form? Is a world something other than a meta-meta-meta system? My sense is that whatever qualitative differences are implied by this hierarchy are leaking in by association with the ontic hierarchy. We talk about worlds because we have the example of planets and forms because we have the example of macrocosmic objects that we can see and touch with our body.

I like the idea of the ontic vs ontological hierarchy and hope he doesn’t mind if I borrow it on occasion.  I would describe the ontological hierarchy as a generalization of the ontic hierarchy such that the overall shape and design of public physics is preserved as an abstraction which can be applied to any level of any nested hierarchy. What separates the levels in the first place is a slightly different matter, one which I hope Multisense Realism helps illuminate: Science should not take these ‘leveling’ breakpoints, in which there is an aesthetic shift of attention from a complex multiplicity to a higher order of simplicity.

This shift does not happen out in space somewhere, it is not an objective mechanism, rather it is a natural relation of coherence which emerges from participants and parts as much as it is recovered from the whole. This spectrum-like quality of aesthetics is universal and is, in my view, the backbone of the cosmos – it is Sense in the grandest sense; a sanity which is truly uni-versal. I suspect that this unity of all ‘verses’ is what multiverse theories fail to factor in, as they neglect to investigate the role that wholeness has in experience and what role experience plays in the whole. I would therefore feel comfortable in clipping off the Pluriverse level of the ontological hierarchy.

The MR version of the ontological hierarchy seeks a purely quantitative sense:

· Meta systems (Mega-system, Giga-system, Tera-system…)
· System
· Root systems (micro-system, nano-system, pico-system…)

However, in addition to the ontic hierarchy, MR offers a perpendicular conjugate holarchy which relates to interior, qualitative phenomena. The physics of privacy is seen not as a parallel dimension to public physics, but rather that the continuum of sense is an Ouroboran monad in which endophoric and exometric polarities are only one of the fundamental discernments.  The ontic schema of Multisense Realism is a matrix that ‘eats its own tail’ as well as pairs up the largest and smallest levels. The reason that the largest and smallest levels are paired is to reflect the order in which systems have been established. Rather than a chain of events on the micro level leading to cosmological scale events, it must be understood that without a human scale orientation to divide and compare against, the two scales are the same thing.

I propose instead that the evolution of the Cosmos or Kosmos (please stop me before I use the word Qosmos) is a ‘tunneling within’ nested systems, so that the outermost systems are the most distant from our human privacy. Regardless of the scale difference, our understanding of astrophysical meta-systems (Cosmos, Galaxy, Solar System) has a lot in common with our understanding of nuclear physics (atom, quantum, strings). The modeling of both relies on the same mathematical and logical principles, the same assumptions of eternal force-relations and statistical laws. The Western physical approach to both cosmology and microcosmology is identical and presents a united front of impersonal mechanisms. This outermost frame is generally considered to be the sine qua non of science and engineering. All causes and conditions are presumed to follow from the presence of these initial ontic realities and ontological-mathematical principles.

The first order of business then is to wrap the maximum and minimum ends of the schema around, so that the meta-systems of astrophysics meet up with the root-systems of nuclear physics. Notice that the phenomena are entirely related as well. We smash the smallest particles in the largest particle accelerators. The chain reactions of nuclear fusion, which a nearly instantaneous and of course infinitesimally small generate the largest and longest lasting events. This is important because it establishes the principle of perceptual relativity. It’s not merely that things are too large/slow or too small/fast for us to relate to directly, it’s also that the too large-slow/small-fast phenomena are the same things. To get to phenomena which we find familiar, we have to go to the mid-range, to phenomena which last between 0.1 seconds and 24 hours. This kind of range in which direct human perception is appropriate.

To link the meta and root schemas then (and this is for the public facing ‘exometric’ ontic hierarchy) I would offer:

Exometric Ontic Schemas

  1. Astrophysics ⊇ Quantum Mechanics
  2. Geology ⊇ Chemistry
  3. Evolution ⊇ Genetics
  4. Zoology⊇ Biology
  5. Anthropology⊇ Sociology
  6. Neuroscience ⊇ Cognitive-Science

The corresponding revised ontological hierarchy then would be:

Exometric Ontological Schemas

  1. Maximum ⊇ minimum
  2. Tera⊇ pico
  3. Giga⊇ nano
  4. Mega⊇ micro
  5. Meta⊇ root
  6. System/phenomenon

Another change that I would add is to recognize that these hierarchies of external metrics are meaningless without internal experiences which yoke them together along the transverse axis. Every real, whole phenomenon has its roots in the outermost aesthetics of physics (1.) and the innermost idiosyncratic aesthetics of its own experience (6.) The continuity between the two, and the correlation of that continuity with uniqueness and privacy is the perhaps the most revolutionary idea within MR. That uniqueness itself is a physical property, a strange attractor of significance which is perpendicular/orthogonal to generic-cardinality-entropy is radical and exotic at first, but I do suspect that this is the Holy Grail to integrating consciousness with matter. Awareness looks up and down through the nested external hierarchies, as well as within its own internal histories (in the case of humans at least).

Because of the perpendicular symmetry between public and private schemas, private schemas are not only different from public schemas, they are fundamentally different in how they schematize. Public systems are forms and functions which are literally nested within each other by scale. Forms exist within the physical boundaries of other forms and functions are sequential processes which are composed of sub-functions, steps within steps which are timed to different orders of oscillatory magnitude. Private experiences are not only steps and structures but the are the appreciation of phenomena. Experiences inhabit other experiences in ways which are not mathematically well-founded. We can apply a loose, meta ⊇ root hierarchy as follows:

Endophoric Ontic Schemas

  1. Absolute⊇ Sense
  2. Archetypes ⊇ Qualia
  3. Intuition ⊇ Emotion
  4. Significance⊇ Instinct
  5. Being⊇ Doing
  6. Afference⊇ Efference

Unlike the well-founded exometric schemas, the endophoric shemas are a multivalent fugue. The physics of privacy requires precisely the conditions which public physics lacks. There is a law of conservation of mystery which keeps any given experience isolated from others in some senses but united in others. It is an unfolding narrative in which the joke is not revealed until the punchline, but the punchline is implicit in the intent of the joke from the start. Teleology therefore is a function of a larger, more meta endophoric schema exerting its sense, or harmonizing with itself on lower, down-root schemas.

Endophoric Ontological Schemas

  1. Univeral ⊇ schematic
  2. Perennial⊇ ephemeral
  3. Solitary⊇ oscillating
  4. Essential⊇ existential
  5. Irreducible⊇ related
  6. Experience

Putting it all together, the Endophoric and Exometric schemas can be seen to wrap in the horizontal sense as well as the vertical meta/root sense:

  1. Astrophysics ⊇ Quantum Mechanics Absolute⊇ Sense
  2. Geology ⊇ Chemistry Archetypes ⊇ Qualia
  3. Evolution ⊇ Genetics⊥ Intuition ⊇ Emotion
  4. Zoology⊇ Biology Significance⊇ Instinct
  5. Anthropology⊇ Sociology Being⊇ Doing
  6. Neuroscience ⊇ Cognitive-Science Afference⊇ Efference

These can be further consolidated into single Super-Schema formula:

Literally Nested Public Metric Figuratively Nested Private Experience

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.

Light Has No Speed

October 5, 2012 19 comments
Part of multisense realism is a new interpretation of light – what it actually is. As I am not a physicist, there is no way to introduce this idea without sounding like a crackpot, but nevertheless I have not found any reason to suspect that this view is wrong. To the contrary, the more time that goes by and the more experts who I talk to about it with, the more I am confident that this understanding is closer to the truth than any other that I have come across. To begin with, it is necessary to come to grips with the worldview which is implied by Einstein’s Special Relativity. In doing so, I think that it can be said that actually, There Is No ‘Speed of Light’.

At least not in the way that most people would think of it, if they did ever think of it. There is a speed at which a state of illumination radiates from molecule to molecule or body to body which depends on physical qualities of the bodies in question, but I think that it is correct to say that light does not travel ‘through’ a vacuum at all, but figuratively jumps from within bodies sympathetically through perception and imitative participation.  It is the behavior of matter which waves and scatters, not independent projectiles or structures of any kind. Light, warmth, color, motion, are experiences, not objects.

Albert Einstein postulated that the speed of light with respect to any inertial frame is independent of the motion of the light source, and explored the consequences of that postulate by deriving the special theory of relativity and showing that the parameter c had relevance outside of the context of light and electromagnetism. After centuries of increasingly precise measurements, in 1975 the speed of light was known to be 299,792,458 m/s with a measurement uncertainty of 4 parts per billion. In 1983, the metre was redefined in the International System of Units (SI) as the distance travelled by light in vacuum in 1 ⁄ 299,792,458 of a second. As a result, the numerical value of c in metres per second is now fixed exactly by the definition of the metre.

I’m not an expert by any means, but the thing that makes light interesting is in the first sentence above: “the speed of light with respect to any inertial frame is independent of the motion of the light source”. This is that business of how velocities are added among moving objects, but not with light. Light is always faster than any object, no matter how fast the object is moving. Light is not just the fastest thing, it is the thing that defines faster-than-anything-elseness.

What I think special relativity tells us is that contrary to this conception of light,

what is actually going on looks like this:


This is the tricky part because although my rendition of the entire beam appearing instantaneously is, I think, correct within this hypothetical setup of a human scale train, if this train were millions of times larger, then it could be argued that the beam would actually grow non-instantaneously compared to a human sized observer (i.e. miniscule). Rather than thinking of being able to see light moving, I think we have to anchor ourselves in the fixed Einsteinian constant of c, and understand that the latency which we observe (in a radio transmission between a distant spacecraft and the control center on Earth, for example), is not the result of waves of ‘energy’ traveling through space from antenna to antenna, but rather a reflection of the relative scales of the events involved. When we talk to the spacecraft we have to use a much larger ‘here-and-now’ compared to our own native human scaled time, so that the nesting of smaller and larger nows is reflected as scaled experiences of delay. This is just how matter makes sense of itself on different scales. It is not the speed of light, it is the speed of speed or the speed of sense, matter, or time.

The picture that I propose would be more accurate is this:


As our naive perception suggests, there is no concretely real ‘beam’ of light, rather there is a spot of light present at the target, as well as an illumination at the flashlight source, and in our eyes, and (not pictured) in our upscaled human mind.

In other words, when we think of light as having a speed, we are not really understanding the full ramifications of special relativity and are merely projecting our Newtonian-Cartesian prejudices onto something which is not classical. The reason that it is not classical, however, I propose, is because visible light is not a projectile at all, but rather access to visual sensitivity, i.e. an extension of self-experience to incorporate the appearance of non-self in the visual range of percpeption (as opposed to tactile, aural, olfactory, emotional, or intellectual).

*gifs cannibalized from here.

In a Nutshell

June 10, 2012 Leave a comment

By request, an attempt to sum up Multisense Realism in jargon-free language:

  1. The universe will seem to support either faith or reason. Reason requires belief in disbelief and faith requires disbelief in disbelief. In between reason and faith is reality, but neither reason without faith nor faith without reason can make sense of everything. The insistence that it can is ultimately a bias that tends to become crazy and dangerous if acted upon in real life as if it were the whole truth.
  2. All of the shortcomings of religion and science can be accounted for by each side mistaking objects for subjects and subjects for objects.
  3. We can fix this by looking at how we look at the universe, so that we take our own experience more literally and physical existence more figuratively. Photons become nothing but atomic experiences. Consciousness becomes the physical inertia of events which tie body, brain, world, and lifetime together.
  4. Consciousness is what divides the universe into symmetrical parts. It separates being, doing, and time from matter, energy, and space. This division makes it so that the former are presented as interior and ranging widely in quality, realism, and meaning while the latter is presented as exterior, real, and meaningless.
  5. This division replaces the idea of the Big Bang as an event in time and space, so that the Big Bang is the division of the universe into subjective times in objective places.
  6. The symmetry is not limited to subjective and objective groupings, so that consciousness can be used to focus on many different ways of making sense of itself and the universe.

February 24, 2012 Leave a comment

Meaningful Groupings of the Multisense Syzygy

Essential Thesis
Emphasizes Subject Realism: Sensorimotive Perception & Participation

Existential Antithesis
Emphasizes Object Realism: Electromagnetic & Quantum Mechanism

Oriental Synthesis
Be Here Now. Abstract celestial themes.

Occidental Analysis
Instrumental Reasoning. Concrete material themes.

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