section 25 (last updated 1.14.2021)
(Add after spacetime is everything)
Hegel says ;
“Being is the indeterminate immediate; it is free from determinateness in relation to essence and also from any which it can possess within itself.”
Two chains of possibilities coming into the same reality
How does two chains of possibilities collide together to make an actuality? An actuality in this sense is the initiation and end of a series containing the set of possibilities that any of which happening at an given moment is known as a reality.
Why is there no cluddering together of all possibilities of every thing to form an indeterminate mass? Even if there is that does not exclude what this incomposition resolves into, which is a definite and determine thing. The nature of the observer does not need to conceive every single possibility of every single thing in one moment. The clustering is filtered out by the observer by selecting a defined set of experiences they choose to conceive. In the known universe when two objects collide that leads to their annihilation, this does not mean that it leads to the lack of energy that was once exerted by the two objects, but rather the form of the objects themselves are no longer recognizable, they loose their form as events in that present time period.
While in ordinary reality the collision of two objects results in the annihilation of their form, in a potential state, all the forms are simultaneously present but non of them are a certain kind of thing, such that the opposite scenario happens in a potential state; instead of two events coming together to cancel each other out, instead two events that recognize each other formulate into the same instance. This is also observable in space, while the collision of two stars annihilates their form, their energy is extenuated by burning together to form a more intense and extreme stream of energy.
For example, before you and your wife was born, both of you observed each other’s potential stream of reality, and decided to intercept together sharing the same stream. This happens at every level of minute interactions, the lifespan of every object has had at one point intercepted the stream of every other object, this is why what ever is real actually exists because every thing at one point was observed by something else, otherwise it would not be able to exists. The reason is that if a series of possible events belong to my life stream, my lifespan is either an object of mine to which I am an observer, or that I am an object in my lifespan as an observation of some other observer. Either way confirms the necessary recognition of some external observer to confirm for my life stream the set of possibilities that will turn into realities. This is as simple as having a fly pass by me, or stepping on a pinecone, to step on a pine cone and that be a real event that just happened requires that the life paths of each object must have intercepted at that point of their interaction.
So it is easy to say that it is because both objects touched each other, but the result is far more beyond than the mere physical contact because the life span of each object is forever changed by their interaction, either their physical composition changes, like the pine corn is crushed, or that the stepping on the pinecone have averted by attention from doing some action into doing some other entirely other action that may or may not have changed the duration of the next few events that than influence the occurrence of the later set of events that occupy the day or even week or even lifetime, given that each event snowball effects into the influence of determining other events.
The infinite chaos of indeterminate possible events looks like a collage of random events.
Mind is the infinite collection of all possible events happening simultaneously and instantaneously without spatial boundaries and for an eternity of time. Mind is the fundamental abstract slab of nature. And it is the singularity implicit in each particular thing. When we categorize something as anti- like “anti-matter”, we are simply implying the counter force brought about by the singularity implicit in the object, against the object in question.
Transcendental object at the end of time, infinite object
(Find in these with science stuff, how the infinite = finite)
The observer is distinguished from the phenomenon as an object or event even though it is itself a phenomenon, the observer is a phenomenon in a very special way. The observer is the aspect in nature that differentiates itself from a specific phenomenon and is able to conceive and identify it as an object in itself. In this way the observer is the mechanism for conceiving particularity. While implied in the definition of the phenomenon, that it be open to include any specific operation in nature, or that the quality for it to be any specific happening, is its general aspect, that it is the infinite possibility of any and all phenomenons.
This possibility for any specific phenomenon is the indeterminacy principle, or the uncertainty principle, that the fundamental phenomenon is the infinite possibility for an indeterminate number of particular phenomenons. The form this takes in nature is very complex but we have common illustrations in daily life that hint at it. For example the rubik’s cube is a finite intuition of an infinite object.
(Add to matrix) The rubik’s cube is a set of multicolored squares that are randomly ordered and the objective is for the player to match the colours so that all the squares on each face are of the same colour. Imagine an infinitely turning Rubik’s cube indeterminately turning and the solving of it makes it into a particular conception, like the colour yellow, while in a state of uncertainty, the colours reds, yellow, green form only a square of possibility, while the particularity constitutes all the squares to be matching yellow indicating the specification of the single colour. The famous Jordan Peterson uses the image of a complex tetrahedron on the front cover of his book “maps of meaning”.
This illustration is a good example of the particular object disclosing an infinite possibility of itself. It is an artistic illustration from the imagination that describes an image of this infinite object that everyone can intuitively recognize but not know what they are looking at. This object is what is “behind your head” all things and every thing forming an instantaneous simultaneity.
Philosophers in the past have always spoken of some kind of object at the end of time, more recently the phrase “transcendental object at the end of time” equated with Terence McKenna, hints at the idea that disclosed in a finite form, like a single object, is an infinite indeterminacy of every possibility. Terence derive the idea from whitehead that as time progresses it becomes faster and faster as more things happen, or rather more things become conceived within a single reference point. This process develops until eventually during a single moment at the “end of time”, all things are conceived simultaneously.
This so called “moment” at the “end of time” is but really the beginning because it was from what initiated within it a particular that eventually conceived it all, Hegel says “its at home with itself” or rather it found itself once again. Terms like “indeterminacy” bring about the implication that uncertainty means nothing, and this is because when something is unknow, no thing can be picked out or identified, so that we assume that uncertainty is void of anything. This is not what is meant by this finite object that discloses infinity because implied in this single object is the infinite flux of every possible thing. The infinite indeterminacy of all things disclosed within a single space constitutes absolute energy and the content of the world the observer of which is the aspect, the one possibility which took itself out of this infinite flux of all things and focused and concentrated on a single and particular phenomenon within it, and in doing so, its conception formed the whole into that phenomenon.
The observers concentrated so much on the whole that it picked it out as a particular thing, everything is still a single thing, and therefore formed it into the particular thing that the observer now becomes. The observer focuses on the whole that it becomes sucked into that conceived particularity becoming one and identical with it, the observer becomes that object and enters a particular sequence of a reality, a life duration, in a world that is ordered in relation to the circumstances of the observer that is now that particular object in the whole.
(Add To German call it “hdankadanka”)
The entire practice of meditation is the attempt to peak at this infinite object, as they say “what is behind your head”. They know it is there but they simply cannot conceive it, because to fully conceive it means to no longer be the particular manifestation of it that is currently the observer but become the indeterminate whole
Hegel associates this ultimate object in nature as Reason:
“The only Thought which Philosophy brings with it to the contemplation of History, is the simple conception of Reason; that Reason is the Sovereign of the World; that the history of the world, therefore, presents us with a rational process. This conviction and intuition is a hypothesis in the domain of history as such. In that of Philosophy it is no hypothesis. It is there proved by speculative cognition, that Reason — and this term may here suffice us, without investigating the relation sustained by the Universe to the Divine Being — is Substance, as well as Infinite Power; its own Infinite Material underlying all the natural and spiritual life which it originates, as also the Infinite Form — that which sets this Material in motion. On the one hand, Reason is the substance of the Universe; viz., that by which and in which all reality has its being and subsistence. On the other hand, it is the Infinite Energy of the Universe; since Reason is not so powerless as to be incapable of producing anything but a mere ideal, a mere intention — having its place outside reality, nobody knows where; something separate and abstract, in the heads of certain human beings. It is the infinite complex of things, their entire Essence and Truth. It is its own material which it commits to its own Active Energy to work up; not needing, as finite action does, the conditions of an external material of given means from which it may obtain its support, and the objects of its activity. It supplies its own nourishment, and is the object of its own operations. While it is exclusively its own basis of existence, and absolute final aim, it is also the energizing power realizing this aim; developing it not only in the phenomena of the Natural, but also of the Spiritual Universe — the History of the World. That this “Idea” or “Reason” is the True, the Eternal, the absolutely powerful essence; that it reveals itself in the World, and that in that World nothing else is revealed but this and its honor and glory — is the thesis which, as we have said, has been proved in Philosophy, and is here regarded as demonstrated.” (Hegel history 22-23)
The cycle of consciousness
To explain the cycle of consciousness we can do so inductively then deductively. An inductive beginning is proposed perhaps by the greatest of all questions, which is what happens after death? It is commonly agreed upon that what happens after death is that all the particularity making up an individual person go away or change their specific configuration, the ego is gone in the sense that the personality of a person is not the same, the body corrupts as the particular kinda of biological organism that it is, and mainly the consciousness of the particular circumstances the person finds themselves in drastically changes. All religions and ancient philosophies describe the moment of death as the separation of the soul from the body, the soul leaving the body. But while this is not a literal separation like the division of one object into two, or one from the other, it is moreover a dynamics of consciousness, the conception expands while the body shrinks. This means that during death consciousness develops an absolute indifference from the particular point it identifies with and how this appears phenomenologically is by an “outwards” motion “away” from things. However this is rather misleading because to assume the motion of moving away from something presupposes a particular point which the motion is ascribed to that is being moved away from things. However to associate the motion away with a particular point contradicts the characteristic definition of death as the indifference of being a particular.
these two points that death is pure indifference from particularity and that particularity is associated with the motion characteristic of indifference actually explain the dynamics of how the universal can be itself a particular and vice versa. At the moment of death the particular circumstances changes from a certain and definite situation into a conflation if possible events. The process slowly begins when the so called “real” situation the individual finds themselves prior to death begins to overlap with a different possible event, then that possible events brings with it a set of different potentialities and next thing you know there is a spectrum of undifferentiated indeterminate spectrum of a flux of possible events. At this point the meditation in the spectrum develops momentum, and the alteration between one possible event to another develops speed becoming faster and faster such that you have a mere wavelength or a line disclosing an infinite alteration of possible events.
What a “string” is
In modern string theory, the proposition is that if we go deeper past the atomic structure we find these so called “strings”, kinda like a protein strain or unit, and these strings vibrate so rabidly that they exhibit an undifferentiated and uncertain form of energy, a form cannot be picked out. This point is the stage in the cycle of consciousness wherein it developed an absolute indifference from every possible event and the sun of al possible events become disclosed in this indeterminate strain of energy. Consciousness then emerges to the peak point in its cycle which is the point furthest away from all possible events.
At this point the vibrating wavelength is an undifferentiated point and as such develops this feature as it’s individuality and therefore become a point, which is the first quality of particularity.
It is like a germ flying into earth, and the point becomes clearer and clearer until it lands on it, and than develops into its creature
At this point the spectrum of all possible events become a point in space, as in the case of the above picture, that point is earth which appears like a star from that vantage point. Every object from a certain distance appears the same as a undifferentiated point of energy. At this point in consciousness is furthest away from itself but is at the same time develops the first self-identity of itself, the bare instance of its individuality, it then becomes to emerge into that individuality, accelerating closer and closer towards it, and what we have is the other side of the same circle emerging back to the same beginning point which is also the end.
As it approaches this point, the point changes to be a line which is the bare form of the vibrating string of infinite possibility of events. As consciousness approaches this wavelength, slowly begins to pick out and distinguish sequences of events from each other and it observers these sequences happening after each other and at this point time is eternal, there is no past or future events all events simultaneously exist at the same time.
Consciousness begins to observe these sequences together and develops concentration into a set of particular series of events. The same phenomenon in biology is called DNA sequencing
These different strands of colour are the first steps of differentiation of being, contained in them are now distinct groups of infinite realities. The proof of this is not that light physically contains realities like a jar holding jam, but rather light exhibits a place for the dynamics of infinite uncertainty.
DNA sequencing describes precisely the process of how consciousness develops itself into the individuality that will undergo a particular duration in time known as a lifetime. Fundamentally speaking every determination in nature or every motion brings with it or is identical with a physical phenomenon. When atoms are heated for example they “jiggle” or vibrate more rapidly than cooler atoms. It is the “jiggle” movement that is the DNA per say of the atom. It is not necessarily right to think that heat is one agent added to the other components which is the atom resulting in the activity of rapid motion because we can say that at the atomic structure when you move atoms rapidly results in heat. Saying rapid motion causes heat or heat causes rapid motion is really to say that these are parts of the same determination.
Nature is the concurrence of all potential determinations structured into a hierarchy of fundamentals. The usage of a potential is always derived from a particular observer because that constitutes the limit of an infinite field of energy. So that the uncertainty external to a definite point constitutes a set of potential determinations.
Consciousness , or the form of the conception, the observer, in an absolute chaotic state witness an infinite set of concurring potential events happening for eternity. The observer witnesses this blab, or ultimate slab of nature, muddled with every event. The cycle of consciousness works in relation to this infinite indeterminate state of possibilities, by at one point being identical with a particular conception, and at another point being purely universal indifferent conception and not anything in particular. In the latter case consciousness dissimulates from the particular event it finds itself enduring the duration of. The idea of a soul leaving the body is a common idiom across different cultures through out historical development. The truth in this idea is that consciousness does so and so “leave” the body because it goes through a duration of a material substrate and then changes into another duration. The misapprehension is in the understanding that the soul somehow “leaves” the body by going out and away from the body. This understanding attributes to the soul the feature belonging to a body, that it is capable of locomotion, moving from one position leaving another position behind, and that it is divisible, it is able to be separated from another component.
These features associated with the soul do not rightly describe its nature as it changes in relation to physical substrate. The soul is an active agency of consciousness the power of which is the conception. The soul therefore does not move, nor is it separable but rather it is immovable in that it is unalterable, is indivisible. These simply mean that the conception consciousness maintains is enduring throughout change and is able to remain identical in relation to change. The valid order between soul and body is that the soul does not leave the body but rather the body leaves the soul, while the soul remains immovable as it re-emerges into the infinite potentiality of events. The soul leaves the body in the sense that it completes duration which exhausts the resources of body, but that at this point, it is the body that leaves the soul while the soul maintains an immovable conception as it emerges into infinite chaos.
The entering into infinite chaos is the point in the cycle of consciousness that it goes furthest away from being a particular thing, and closest to being a universal thing. But this itself is only an abstraction because once the conception is universal, it is overseeing a slab of every thing muddled together, and it develops focus on that as a particular object. As it develops focus on the indeterminate infinity of potentials, particular events slowly become clearer and clearer for it, and consciousness develops an acquaintance with them. particular events start becoming clearer and clearer. As the clarity of certain events become imminent, consciousness develops condensation with those events, and eventually becomes so focused on them it becomes identical with them, undergoing the duration that the events endure for a certain period in time. This point in the cycle of consciousness is when it is as particular as possible. Consciousness goes in and out of events by going through their duration and out infinite an infinity of indeterminate possibility and back into a particular duration.
As it enters a particular duration, consciousness is still behind the scenes in conception with an infinite indeterminacy of events, and so we have the first bridge, the parallel where the idea of “free will” can be explained. Free will is a dialogue between the part of the conception that is in relation to an infinite indeterminacy with the part that is fixated in the endearment of a particular duration of an experience. When the conception is undergoing throughout a particular experience, it’s consciousness is merely fixed on that particular duration but the essential principle of indeterminate infinity of potentiality still remains fundamentally operative as the whole flow of which it is riding one part of. So that during a moment in a particular experience there is still the absolute indeterminacy the particular duration is only a portion of, a series of. And so there is some level of determinacy in directing the flow of a particular duration into moving in other way of particular durations.
Time is the ultimate conception of all potential events happening simultaneously in a muddling of infinite concurrence
(Add whitehead time, someone getting hit by car happening between the duration of someone else is drinking tea. Each other event serves as the general duration within which another event happens)
(Add fractals, the way consciousness goes from an infinite indeterminacy towards being a duration of a particular event is through the form of a fractal)
Consciousness fractals into a particular event undergoing its duration.
On some level, especially in atheistic accounts, we operate on the idea that nothing happens after death, which even from a scientific point of view excluding any religious influence, can equally be said that everything happens after death, in other words, if nothing discloses everything, and nothing happens after death, then everything occurs after death.
“The world first appears in thought as “one damn thing after another”, immediate perception. Laws and tendencies, form and content, cause and effect, etc., are all present in this world which presents itself to us, but these moments are not yet disclosed, they lie “behind” Being.” (Hegel Logic)
“This immediate perception, or the world “in-itself”, we call Being.” https://www.marxists.org/reference/archive/hegel/help/mean01.htm#01
The question becomes, where is this process occurring? The general answer is that it is happening everywhere, because in everywhere there is everything. This was the general notion that the principle of “being” introduced by the pre-Socratics. However the development of modern science is characterized in localizing this infinite process within the particular form of mind. It is the mind wherein the infinite possibilities of events exists as complied together in the same collection of happening. This infinite process localized in a particular form is happening behind your eyes per say, it is what is happening in your thought. As we are away from our thought we step into the environment of certain material conditions of our experience whilst mind is imminently operating behind the scenes. At the moment of death we will step out of the definiteness provided by our material conditions and back into the uncertainty of abstract infinite potential.
This finite conception however in its purposely finite form disclosing so many number of bodies, that bodies get muddled into the uncertainty that is unable to distinguish one body from another, so what we have is an infinitely flickering spectrum of concurring events, and the conception in order to disclose them has to keep up with each event simultaneously and at every micro moment in time and it does this by becoming each event for finite duration that is the space occupied by that event. But in order to do this each moment being a duration from a beginning to an end takes on a certain spatial extension that is distinct point in space at a particular moment in time. (see String theory)
The mind therefore develops in this process as a self external conception maintaining focus on the process and therefore achieving a locus of an event. This locus disclosing the event as a particular object is itself an infinitely changing conception therefore it can only maintain a single perspective for a limited amount of time before it relapses back into the infinite indeterminacy of possible events. This focus that consciousness maintains solidifies so much that it becomes identical with the particular duration of a series of correlated events.
The relationship between chaos and order is explainable by the relation of consciousness to object. Scientific inquiry begins inductively when investigating the nature of a fundamental phenomenon because our intellectual experience has the comfort of being confronted by a particular set of defined objects. From an inductive stand point consciousness has already achieved a concentration on a set of objects, this however is not the original position of consciousness but a stage in its cycle.
If we begin inductively we see that a consciousness has a concentration on a set of defined events and that focus itself is changing into different events, but the change can be made without loosing track of a continuity of events leading into each other. Stirrup that change and exaggerate its momentum, and slowly the meditation between events becomes indiscernible for consciousness and therefore looses its focus on a series of particular events and this is equally the same as entering into chaos, which is the sum set of all potential events become so muddled together that we have an absolute indiscriminate meditation. Consciousness re-emerges back into order for this chaos when it exceeds to the furthest point away from itself, the furthest point into chaos, it enters the beginning of order, reaching the extend of the end brings us back to the most fundamental beginning. Consciousness therefore slowly but surely begins to pick out each fundamental determination from the sea of infinite chaos forming a definite universal order.
“Again, if from a finite time a finite time be subtracted, what remains must be finite and have a beginning. And if the time of a journey has a beginning, there must [10] be a beginning also of the movement, and consequently also of the distance traversed. This applies universally” (Heavens 1359)
Consciousness condensation
The persistence of being one with the conception and the object is called life whereas death is the slowly slipping away from the order that the object brings to disclose a series of related events, but rather falls into infinite chaos whereby every event is simultaneously conceived, and along with that the infinite qualities that might be attributed to all the facets still maintains a corresponding relation with their correlating conception. So that the conception disclosing an infinite amount of bodies would at the same time feel an infinite amount of weight, and infinite amount of speed, etc. And these becomes the fundamental elements in nature. But in conceiving these determinative finite ways of determination, being enters a process. this way conception of the infinite slowly moves towards finitude by developing a behaviour, habit, and an attitude. The infinite slowly slips into a particular finite sequence known as a lifetime of a certain organism.
Evolution is process when the finite conception disclosing an infinite amount of events infinitely takes on the finite duration of each event, eventually the same conception takes on a narrative and bifurcates into a multiplicity of simultaneous life processes. The conception remains infinite by disclosing each finite event but at the same time takes on individually finite duration of each event. The universal conception for an eternal amount of time undergoes through every experience in its finite manner, eventually its goal is to disclosing an infinite amount of object with the most finite form of the conception. Evolution is this process of the conception finding the right kinda finite conception which can disclose an infinite amount of finite conception. Development is the process of putting together a series of events from an infinite uncertainty into a finite kinda of order such that from the view point of one finite conception, there is an order of an infinite amount of finite objects.
This is already happening for example when we look up into the universe and see an infinite order of soler systems and galaxies, but equally the space between the most minute of object is equally infinite as the space between the most macro bodies. The finite conception of a particular event constitutes the line segment dividing a finite amount of order disclosed within an infinite amount of space, inverse to an infinite amount of space found between any relation of finite things. The latter point constitutes the locus of a focus, wherein the infinite conception after fulfilling a finite duration of an event, proceeds infinitely into the finite duration of another event.
Physical contact is the transaction of conception. When one object comes in contact with another, there is a generation of a conception between them. In a physical contact a conception comes into being. For example, when you touch something, bacteria becomes conceived in the hand, it is not necessarily a transmission because the bacteria still remains on its original source yet it multiplies in the other source coming in contact with it. In other words, it generates.