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Satyr
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Gender : Male Pisces Posts : 14429
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PostSubject: Interactions & Interpretations Fri Aug 30, 2013 10:46 am

1. Existence: The state of constant (inter/re)activity – Flux


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1.1. That which is (inter)active exists; that which is said to exist must be, by definition, (inter)active

1.1.1. Both concepts (exists/acts) refer to the same state but are given different labels so as to make them functional within different contexts

1.1.2.  The concept of activity can also be expressed using many other terms, besides existent; terms such as: dynamic, movement, vibrant, energy, process, tone, fluctuation etc. but it can also be described as (re)active, (inter)active, creative, thinking, consciousness etc. ~ Becoming

1.1.2.1. All these terms denote a process with no static states

1.1.2.1.1. These terms (words) refer to noetic abstractions, using static (simplified/generalized) codes to represent the dynamic, fluctuating (inter)active

1.1.2.1.1.1. The contradiction between noumenon (method of interpreting), and phenomenon (world of interactivity), is dealt with by using insinuation

1.1.2.1.1.1.1. Insinuation is art ~ artistry

1.1.2.1.1.1.1.1. The mind insinuates dynamism, using static abstractions, so as to compensate (adjust, adapt) for this discrepancy/contradiction between noumenon and phenomenon

1.1.2.1.2. Static, as an ambiguous concept which negates the dynamic is a term referring to non-existence

1.1.2.1.2.1. Static refers to an absolute state which is never experienced, but presumed in reference to noetic interpretations (abstractions)

1.1.2.1.2.1.1. The absolute can be symbolized using many other terms, referring to the noetic abstraction: Being, One, Singularity, Perfect, Whole, Complete, God…

1.1.2.1.2.2. Since the static is never, and can never, be experienced (perceived) it is conceptualized as the reverse of the experienced, proposing a noetic nullification of the (inter)active phenomenal

1.1.2.1.2.2.1. This necessary constant and consistent rejection, negation, of Flux, so as to make life possible and to then construct abstractions (knowledge/understanding), as a means of preserving life (consciousness), proceeds towards the eventual replacement of the phenomenon by the more malleable, and therefore less stress inducing, noumenon ~ Nihilism

1.1.2.1.2.2.1.1. The requirement of this negation to be constant and consistent is another way of describing the antagonism between organism and world, or self-ordering and fluctuating (inter)activity

1.1.2.1.2.2.1.1.1. Agon is how the ancient Greeks describes this requirement, and this struggle against Flux to preserve self-ordering within its fragmenting disordering

1.1.2.1.2.2.1.1.2. This constant consistency is what is experienced as need/suffering as ordering must appropriate energies to maintain its consistency


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1.2. There is no difference between acting and existing as there is no inert state to separate the two concepts

1.2.1. The static is a human limitation; more so it is a method for distinguishing and conceptualizing a particular rate, and pattern, of (inter)activity, from the dynamic background

1.2.1.1. Distinguishing, or conceptualizing (interpreting) (some)thing into a unity (abstracting), and bringing it into the forefront of consciousness (focus), demands a cutting away of all extraneous (inter)actions (generalization), and it demands, more so, the shrinking of dimensions (simplification) by placing them within noetic, ambiguous, boundaries

1.2.1.1.1. These conceptual boundaries, necessary as they might be, constitute the outer limits of human awareness ~ the perceptual-event-horizon of nous (noetic)
 
1.2.1.1.2. The expansion of space/time entails the multiplication of possibilities, as space is a projection of them.

1.2.1.1.2.1. Expanding possibilities refer to multiplying (inter)activities    

1.2.2. (Inter)Activity is the dynamic, fluid, world in Flux (objective, phenomenon); interpretation is the simplifying/generalizing relating to it (subjective, noumenon)

1.2.2.1. The “static” (absolute) refers to the subjective (interpretation) of the dynamic objective (interactive)

1.2.2.1.1. The subjective (interpreting) mind, is part of the objective (interpreted) world, making the subjective a relationship of observer to observed

1.2.2.1.1.1. The subjective relates to the objective by adjusting it to its own patterns of (inter)acting

1.2.2.1.1.2. Mind (consciousness) is process seeking patterned processes outside itself (knowledge, understanding)

1.2.2.1.1.2.1. To know is to find in other a pattern which is (re)cognized as belonging to self

1.2.2.1.1.2.1.1. To know is to store, in simplified/generalized form, an experience of (inter)activity (past)

1.2.2.1.1.2.1.1.1. Memories are experiences (interactions) simplified/generalized into code

1.2.2.1.1.2.1.1.2. Genes are encoded, in simple/general forms, of experiences (past/nature) ~ immutable, determining (inter)actions which are unaffected by interpretation

1.2.2.1.1.2.1.1.3. Memes are encoded, in simple/general forms, of experiences (past/nature) ~ mutable, determining (inter)actions which are affected by interpretation

1.2.2.1.1.2.2. To understand is to find a unifying pattern in all knowing

1.2.2.1.1.3. The subjective interpreting conscious mind discovers self in reflection; in juxtaposition to its simplifications/generalizations of the objective

1.2.2.1.1.3.1. Identifying self, within the fluctuating dynamic, requires a negation of otherness, just as life is a rejection of Flux so as to preserve self-ordering

1.2.2.1.1.3.1.1. This negation of otherness is a “bringing into focus” of the particular pattern within the multiplicity of (inter)acting patterns

1.2.2.1.1.3.2. Conscious (interpreting) mind (noumenon) gradually proceeds towards increasing self-consciousness as a movement of subjective towards objective

1.2.2.1.1.3.2.1. The conscious, observing, mind is constantly evaluating perceived patterns in relation to its need/suffering and/or in reference to a projected object/objective (ideal) state (goal, motive, end)

1.2.2.1.1.3.2.1.1.  Value is founded on this juxtaposition of projected probabilities (within the expanding possibilities of space-time) in relation to need/suffering (self-ordering), and in reference to a projected, desirable, object/objective (ideal)

1.2.2.1.2. The relationship between objective (phenomenon) and subjective (noumenon) is antagonistic, or conflicting (contradicting), as the interpretation must constantly adjust to the ceaseless (inter)activity

1.2.2.1.2.1. This constant adjustment is called consciousness ~ noumena

1.2.2.1.2.1.1. Change is the (re)cognition of an alteration between one abstraction and the next

1.2.2.1.2.1.1.1. This juxtaposition is what we call consciousness: continuous, dynamic, adjustment of organism to an indifferent fluctuating world

1.2.2.1.2.1.1.1.1. Time is the measure of change based on these juxtapositions, and so it is dependent on the organism’s speed of abstracting (consciousness) as this is determined by its metabolic rates (rate of self-organizing adjustments)

1.2.2.1.2.1.1.2. With this constant juxtaposition of static models (simplified/generalized ~ abstractions) the ambiguous (static) can experience the dynamic (inter)acting (Flux)

1.2.2.1.2.1.1.3. Movement is the adjustment of probabilities in the altering possibilities

1.2.2.1.2.2. On a visceral level the subjective conscious mind experiences this forced adjustment (adaptation) to the fluctuating objective world as need/suffering, and/or as stress

1.2.2.1.2.2.1. Stress is the sensation of (inter)activity (Flux) upon the self-organizing incomplete unity (life)

1.2.2.1.2.3. Need/Suffering is the experience of Flux

1.2.2.1.2.3.1. Anxiety/Fear is the automatic (emotion) (re)action to this fluctuating, (inter)acting, otherness (world)


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1.3. This state of continuous (inter)activity flows along the path-of-least-resistance

1.3.1. Path-of-Least-Resistance: A relationship of force produced by the (inter)action of diverse congruent flows

1.3.1.1. Flow: Flux exhibiting a patterned direction (increasing possibilities) along the path-of-least-resistance

1.3.1.1.1. A pattern always exhibits a flow as this is determined by its aggregate energies ~ this flow represents a decrease in tis dimensional participation, or a restriction of possibilities so as to make it probable

1.3.1.1.1.1. Pattern is ordering, and so it is the description (interpretation, evaluation) of increased possibilities (probability) within the fluctuations which increase possibility

1.3.1.2. The force of a congruent flow is determined by its participation in space-time ~ its possibilities as these are divided within dimensions (directions of flow)
1.3.1.2.1. This is an expression of its solidity, its substantiality ~ mass

1.3.1.2.1.1. The increase of space/time, or of possibilities as these are determined by (inter)activity, results in an increase of dimensions; the existent now being fragmented between increasing dimensions loses substantiality

1.3.1.2.1.1.1. The decrease in substantiality, in turn, results in an increasingly waning resistance to disordering, as the increase of possibilities entails a decrease in resistance, making all possibility increasingly uniform in probability

1.3.1.2.2. The mind interprets these divergent flows as sensual data: color, form, smell, texture, solidity, tone, rhythm, volume etc.

1.3.1.3. The increase in possibilities, or the expansion of space/time, can be understood as a decrease in resistance or an increasing uniformity of resistance resulting in a tendency towards near-infinite possibilities ~ towards the absolute nothing of randomness

1.3.1.3.1. Randomness is another term for Chaos

1.3.1.3.2. Randomness refers to a state where (inter)activity follows no pattern of consistency

1.3.1.3.2.1. Chaos is the absence of a consistent (reliable, predictable) behavioral pattern of (inter)activity

1.3.1.3.2.1.1. Complexity is not chaos, as it simply describes a state where the pattern is not discerned due to the multiplicity of (inter)activities

1.3.1.3.2.1.1.1. With no discernible pattern (re)cognized the mind interprets this as darkness, and/or void

1.3.1.3.2.1.2. The absence of a pattern denotes an inconsistent (inter)activity, and not a complexity of (inter)activity

1.3.1.3.2.1.2.1. Because the mind interprets this absence of a pattern as darkness/void, just as it does when it is unable to discern a pattern when it exceeds, in complexity, its ability to perceive and process data (due to genetic, organic, limitations) a confusion between complexity and chaos is established

1.3.1.3.2.1.2.1.1. The confusion is resolved with a tautology ~ the mind must reduce all to a level it can process, even if this demands a presumption with no references

1.3.1.3.3. As resistance becomes uniform, flow and fluidity decline exponentially and given that to act is to exist, then this is what is called a towards no-thingness, or a towards non-existence

1.3.1.3.3.1. In this case non-existence refers to a state where life, and consciousness of existence, is rendered impossible

1.3.1.3.3.1.1. Because life is self-ordering when ordering is made improbable, such as in Chaos (random interactivity), this state is comprehended as a negative

1.3.1.3.3.1.1.1. Life is dependent on consistent, predictability ~ self-ordering refers to this struggle to maintain order within the fluctuating disordering

1.3.1.4. The path-of-least-resistance is the normal path of all (inter)activities  ~ The undertaking of an alternate path, a path-of-more-resistance is only possible for a congruence of energies that has developed the capacity to be conscious and to control and direct its aggregate processes (Will)

1.3.1.4.1. Will is a mental agency which directs the organism’s aggregate energies by using a focus of energies, towards a projected object/objective, which increases their combined force, and so the amount of resistance they can overcome; these forms of congruent flows we call life

1.3.1.4.1.1. Will evolves to gain an advantage through efficiency

1.3.1.4.1.2. The Will’s effectiveness is determined by the organism’s self-awareness, and its ability to gain control over its own processes, most of which are automatic, requiring no consciousness of them to continue

1.3.1.5. Congruence: An ephemeral unity of flow, (inter)activity

1.3.1.5.1. A current of fluidity exhibiting a congruity of (inter)activity (a pattern) resulting in an emergent unity

1.3.1.5.1.1. A unity is always emergent (probable), never finalized (absolute)

1.3.1.5.1.1.1. Probability is a restriction of possibility ~ another way of saying ordering

1.3.1.5.1.1.1.1. To order is to reduce possibilities (space) ~ it is a rejection of Flux so as to make life possible

1.3.1.5.2. As (inter)activity increases the differentiation in force (dimensional participation) it creates pockets of disequilibrium in the force of flow  

1.3.1.5.3. The aggregate force of a flow increases, acquiring more and more force, as its flow along the-path-of-least-resistance assimilates more and more (inter)actions into its momentary emergent unity; or it decreases in force slowly dissipating due to the attrition of (inter)activity

1.3.1.5.3.1. This is what is interpreted as the different kinds of matter and energy

1.3.1.5.3.2. This gradual effect of attrition upon activity is what results in the gradual decline towards chaos, creating our sensation of existence and linear time

1.3.1.5.3.2.1. The organism relates to time in a negative way because time is a measure of change, or the measure of (inter)activity, and increasing Chaos

1.3.1.5.4. (Inter)Activity: The influence (effect) of one congruent Flow over another

1.3.1.5.4.1. Absorption, assimilation, repulsion, attraction, consumption, organization, fragmentation are all modes of (inter)acting

1.3.1.5.4.2. (Inter)Activity can be understood as an exchange of energies

1.3.1.5.4.2.1. During every (inter)action some degree of energy is lost to the (inter)acting congruencies ~ attrition (friction)

1.3.1.5.4.2.1.1. Some energies lose consistency, or a pattern of (inter)acting, becoming random

1.3.1.5.4.2.1.1.1. This gradual increase in random (inter)activities, produced by patterns (inter)acting, and the friction they produce, is what results in increasing Chaos

1.3.1.5.4.2.1.2. This “lost” energy sometimes acquires the fluidity of the participating congruencies’ and their median rate of fluidity, or median aggregate energy, splitting-off into one, or more, congruencies

1.3.1.5.4.2.1.2.1. This succession of splintering-off and of acquiring a lower, median, rate of flow, is what eventually results in increasing fragmentation (complexity), and in a gradual increase in uniformity (median rate of interactivity)

1.3.1.5.4.2.1.2.2. Multiplicity (complexity) is a consequence of this (inter)active attrition ~ from the near-absolute–oneness, or the finite towards the near-absolute-infinite

1.3.1.5.4.2.1.2.3. Oneness, or wholeness, is  a conception of a theoretical singularity (God, Thing, Monad), which implies an absolute probable (certainty), and a reduction of possibility (uncertainty) to an absolute      


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1.4. Activity is neither a characteristic of existing nor some add-on which an existing “thing” possesses; activity is the very manifestation of it
1.4.1. There is no-thing which can be said to exist, or that has, or will ever exist, which is not dynamic

1.4.1.1. The concept (abstraction) or “thing” is another word representing a noetic model, and is no more than another way of describing the non-existent absolute

1.4.2. There is not a “thing” which just happens to be active and can very well be, or become at the some later point, inactive ~ A thing is how (inter)activity is simplified/generalized

1.4.2.1. By eliminating activity one is eliminating the very aspect of existing which makes it perceptible ~ apparent

1.4.2.1.1. What is apparent is what exhibits a divergence from the otherness, or from the background fluidity as this is perceived by a consciousness

1.4.2.2. The question: “What is active?” or “What is it which is (inter)acting?” is a nonsensical one ~ It is a question exposing a dependence on static models, and one falling into the error of taking them literally, to make sense of dynamic processes

1.4.2.2.1. Language is an institutionalized, established, encoding of experiences, using symbols

1.4.2.2.1.1. A language refers to the noumenon, the abstraction, the interpretation of the dynamic fluid ~ an interpretation of the (inter)active, apparent, phenomenon

1.4.2.2.1.1.1. When taken literally, and not artistically, figuratively, language produces confusion rather than clarity

1.4.2.2.1.1.1.1. Taking linguistic codes literally is the bedrock of nihilism

1.4.2.2.1.1.1.2. Paradoxes are byproducts of this discrepancy of noumenon and phenomenon, when the word, referring/representing the noumenon is taken as a starting proposition

1.4.2.2.2. The question presupposes exactly what it is asking for, leading to circular reasoning and solipsism

1.4.2.2.2.1. Many philosophical conundrums are founded on this presupposing what is then explored, and dissected as self-evident

1.4.2.2.3. Language is a symbolic reflection of mental constructs, built with the interpretation of sensual datum; as such language also reflects human limitations and methodologies such as dualism

1.4.2.3. Things: mental fabrications used to project upon reality what it lacks, or what is absent from it; they are static, inert, mental abstractions: pure noetic devices

1.4.2.3.1. Thing(s), whatever other label it is given, is no more than the freezing of fluidity, the Flux/Flow, to make it comprehensible and practical ~ useful

1.4.2.3.1.1. There are different ways to define the abstraction of reality into “things” such as: objects, unities, particles, points in space/time (geometry) locations, time periods, mathematical concepts such as 1 and 0, God, substances, musical notes etc.

1.4.2.3.2. By “cutting away” dimensional participation  (simplifying/generalizing), reality, the mind makes the world comprehensible

1.4.2.3.2.1. Cutting away means a reduction of dimensional possibilities so as to make the apparent useful ~ another way of saying simplifying/generalizing (abstracting), or noumenon

1.4.2.3.2.2. This dimensional “cutting away” constitutes a rift, a distance between observing consciousness, and observed

1.4.2.3.2.2.1.  This begins the dualisms necessary for consciousness to emerge as a tool for directing the organism’s aggregate energies efficiently, increasing effectivity

1.4.2.3.2.3. The thing constitutes a bringing into focus of a repeating pattern by separating it from (inter)actions beyond a certain point in space/time; a point established by the particular mind’s quality: perceptual-event-horizon

1.4.2.3.2.3.1. This establishes the mind’s perceptual boundaries, or the furthest extent of its event horizon: the extent of its awareness

1.4.2.3.2.3.2. The more sensitive, sensually aware and capable of processing sensual data the mind is, all the more extended is its perceptual-event-horizon

1.4.2.3.2.3.2.1. This increase in awareness represents an expansion of possibility, and the discernment of probabilities within it

1.4.2.3.2.3.3. Pattern recognition and processing (integrating patterns into broader ideas) as well as the successful projection of said patterns into the unknown is what is usually called intelligence

1.4.2.3.2.3.3.1. Imagination is a fundamental part of this projection of the known into the unknown

1.4.2.3.2.3.3.1.1. This projection refers to the accumulated experiences, and their evaluation (processing) used as an object/objective to orient the organism in space/time

1.4.2.3.2.3.3.1.2. The evaluation of the object/objective is determined by the quality and the quantity of data included in the processing

1.4.2.3.2.3.3.1.3. The evaluation of the projected object/objective is determined by this starting evaluation of experiences: past/nature (first-hand knowledge/understanding), as well as of second-hand, adopted, experiences (knowledge)

1.4.2.3.2.3.3.1.4. An object/objective is a projected idea(l) state, either sued as a desirable destination, and or as a tool for orienting the will within the (inter)active Flux

1.4.2.3.2.3.3.2. If a pattern exists beyond a mind’s perceptual-event-horizon, it is included in the dark, black, void, interpretation

1.4.2.3.2.3.3.3. The consistent, regularity of an active pattern makes it conceivable, by simplifying it into a code, and projectable, as a possibility with probability potential

1.4.2.3.2.3.3.3.1.   Consistency is what determines the pattern’s quality, and tis utility: its value first in relation to the organism’s need/suffering, and then in reference to its projected object/objective

1.4.2.3.2.4. In such a way the conscious mind makes the world measurable; it conceives of dimensions


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1.5. (Inter)Activity is experienced as change, and it is measured with time, or any other dimension

1.5.1. Change: The juxtaposition of abstractions, in the mind leading to the awareness of a divergence; a discrepancy which can only be explained as fluctuation

1.5.1.1.  The successive juxtaposition of mental models (abstractions), like in a movie reel, produces the sensation of movement and establishes the arrow of time ~ temporal Flow

1.5.1.2. This constant (inter)activity, producing constant change, requires a mind which is constantly updating and re-evaluating itself and the world around it: stream of thought; also called consciousness

1.5.2. Dimensions: Height/Width/Length are a priori methods of constructing abstractions so as to establish position and direction

1.5.2.1. The fragmentation of space-time is the fragmentation of a near singular one-dimension into multiple of dimensions: fragmentation of the certain probable (order) towards the uncertain possible (chaos)

1.5.2.1.1. This increase is essentially an increase, an inflation, of (inter)activity, resulting in increasing complexity

1.5.2.1.1.1. Veering towards the near-absolute state of chaos means that possibilities are tending towards the infinite (infinite space-time) where possibilities are also infinite: chaos

1.5.2.1.1.1.1. At this point the notion of probability is nonsensical since probability is an evaluation of patterns (order) which are predictable because they are governed by limited possibilities

1.5.2.2. Dimensions are mental projections of possibilities founded on the past (experience/knowledge, evolutionary methodology) and projected into the unknown

1.5.2.2.1. The quantitative and qualitative level of this foundation in the past determines the projected possibility’s probability

1.5.2.2.1.1. The expansion of space represents a multiplication of dimensional possibilities tending towards the near-absolute infinite

1.5.2.2.2. Given that knowledge is incomplete and experience always lacking, probabilities are assumed to be infinite, in theory, making dimensions the conceptual extent, or limit, of the human mind’s ability to perceive and to abstract    

1.5.2.3. Within this dimensional grid, change is determined and interpreted as a movement and/or a temporal dimension is added

1.5.2.4. Once codified and translated into mathematical language this a priori mental grid becomes geometry

1.5.2.4.1. Geometry: The codification and symbolic display of the mind’s mental grid outside of itself; representing man’s relationship with the fluid environment

1.5.2.4.1.1. The human mind’s limitation to the perception of three-dimensional space is represented in the early geometrical constructs he uses to reflect this perceptual understanding

1.5.2.4.1.2. Once encoded, established as universal and given common symbols geometry can be transmitted from mind to mind and used to manipulate and control a fluid environment

1.5.2.4.1.3. A direct consequence of this symbolic interpretation of internal mental grids, beginning with drawings, and the need to establish measurements to define and measure them, leads to the language of mathematics

1.5.2.4.1.4. Math: The most abstracted form of symbolization and codification

1.5.2.4.1.4.1. Math being a reflection of mental methods is founded on the basic binary logic of on/off which is then symbolized numerically as 1/0

1.5.2.4.1.4.1.1. The 1 and the 0 are the same singular concept perceived from opposite vantage points; one being the flipside to nil

1.5.2.4.1.4.2. For the human mind the numerical value of 1 represents activity reduced down to a simplified, generalized, metaphor and the annulling value of 0 represents the presumed static ~ The 0, in essence, is the state of “off” or “no flow” through the brain’s synaptic nerves and is a presumed negation of reality

1.5.2.4.2. Time:  The measurement of change, based on the organisms metabolic rate, or its own rate of fluidity, and its synaptic speeds ~ its ability to process and abstract sensual data

1.5.2.4.2.1. The perception of time, like with all value judgments, is determined by a juxtaposition of the perceiving mind and the perceived otherness and so it too is a relationship and a measurement of (inter)activity

1.5.2.4.2.2. The primary and most primitive indication of the passage of time are natural cycles; life and death being the most profound experience of these patterns

1.5.2.4.3. Since the perception of change, measured by time, is a juxtaposition of perceiver with the perceived (subject and object) the world is experienced as a perpetual falling-away; an otherness always at an ever-increasing distance

1.5.2.5. Space: The projection of possibilities, deduced from a pattern’s repetitive behavior and the degree of its temporality, or rate of change

1.5.2.5.1. Although the concept of Flux implies a multi-dimensional frontier, the mind, as it has evolved, is incapable of perceiving and/or processing sensual data
above a certain limit (a limit established by its inherited past and part of its Becoming) making the four dimensions the elusive boundaries of human perception

1.5.2.5.2. These projections of possibilities of patterns expose different minds to different perceptions of time/space

1.5.2.5.2.1. The more complex and perceptive mind (sophisticated) will be exposed to a more intricate space/time continuum than a simpler (unsophisticated) mind can ever be


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1.6. This perceived state of Flux displays fluctuations in the frequencies of its activity

1.6.1. It is these fluctuations in activity which makes existence perceptible ~ experienced/apparent

1.6.1.1. The more fluctuations and divergences the mind can perceive and process, all the more precise and detailed its awareness of itself and the world becomes

1.6.1.1.1. To make sense of the world, to understand it, entails finding patterns of consistent predictability in it ~ This constitutes an evaluation of probability

1.6.1.1.1.1. The expansion of space and the explosion of possibility this represents, accompanied by a speeding up of fragmentation, due to the decline in resistance to it, makes probability progressively incalculable and irrelevant

1.6.1.1.1.1.1. As order decreases friction between different rates of flow is reduced ~ reality settles upon a gradually decreasing median, which is accompanied by an increase in randomness (chaos)

1.6.1.1.1.1.2.  The tendency towards infinite possibility, or the absolute chaotic, makes probability a tendency towards certainty, as all which is possible now becomes uniformly probable
 
1.6.2. These divergences in rates of fluidity (Flux/Flow) are what man comes to define and categorize as elements, forces, energies or forms of matter, each with their own particular characteristics or particular rates of fluidity in relation to the observing, interpreting, conscious mind

1.6.2.1. Thusly, the sensitivity of the sense organ to fluctuations and divergences as well as the capacity of the mind to process them and integrate them into cohesive mental models makes the conceptions of more sophisticated minds far more precise and elaborate

1.6.2.1.1. What for a simpler consciousness is far too complex to understand, interpreting it as void or darkness or simply chaos, for a more sophisticated mind is no more than obvious; where a simpler mind sees uniformity a more complex mind perceives minute divergences in detail and a more numerous multiplicity of possibilities


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1.7. Flux/Flow: As it pertains to this existential state of constant (inter)activity the terms Flux and Flow refer to a projection of possibilities and probabilities

1.7.1. Flux indicates a multi-directional, multi-dimensional (inter)activity; Flow indicates a tri-directional, three-dimensional (inter)activity with the fourth being the movement through or towards them

1.7.1.1. Flow indicates a direction towards a path-of-least-resistance, which can only be willfully diverged from, by the focusing of aggregate energies so as to multiply the level of resistance it relates to as (least)

1.7.1.1.1.  Taking the path-of-more (most)-resistance is a strategic choice, meant to attain an advantage by accepting a higher risk

1.7.1.1.1.1. This choice is only possible to a conscious organism which has attained a level of awareness which makes this option more probable

1.7.1.2.  The mind’s linear method of juxtaposing mental abstractions restricts its conception of possibilities on a two-dimensional plane, with the third being the distance of the perceiving mind from what is perceived; time being the projected (inter)actions required to transverse this distance


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1.8. There is no evidence of a beginning or of an end to this constant state, and so none is assumed or should be presumed

1.8.1. “Process” is a good way to describe this constant (inter)activity; “Becoming” is another

1.8.1.1. Both terms indicate a dynamic (inter)activity with no destination and no ultimate goal

1.8.1.1.1. What goals and destinations come about are the product of human minds projecting absolutes as a way of orienting the mind and offering a focus for the Will

1.8.2. Big Bang:  The nearest point towards the absolute (a near-singular point of infinite space/time) the near-absolute realization of infinite possibilities

1.8.2.1. Not a singular event, but an ongoing process ~ Creation

1.8.2.1.1. This cannot be called a “beginning” or an “end” as it is not a singular event but an ongoing process ~ There is no no-thing out of which this some-thing springs out of, or extends out of, spontaneously, or by design
 
1.8.2.2. The Big Bang represents the theoretical, within a particular human mental model, closest point to a state of absolute order  ~  Since the absolute is absent, this absolute is never attained

1.8.2.3. Order is a state of minimal possibilities as there is almost no activity ~ This near-ordered state of the Big Bang is characterized by minimal possibilities; ergo, of minimal space/time dimensions

1.8.2.3.1. Cold and darkness is a characteristic of the “absolute” or any approach towards it, as it indicates a decrease in (inter)activity, another word for “energy”

1.8.2.3.1.1. The Big Bang is therefore described as a sudden heating; a sudden explosion of energy ~ In other words it is a comparison between the extreme inflation of possibilities and (inter)activities with the previous theoretical state of a near-absolute

1.8.2.3.1.1.1. Given the ordering role of the mind and the organism’s reliance on the unity this ordering provides, the Big Bang represents a conceptual idealized state of the near-absolute that may be called “God” if the element of will is added to it

1.8.2.3.1.2. From this near-point of an absolute unity, near-zero possibilities arise and then gradually increase expansion of space-time (a theoretical explosion towards near-infinite possibilities), accompanied by an increase in the rate of change and dimensions

1.8.2.3.1.2.1. As this increase proceeds life, or the self-organizing we call life,  must keep up so as to preserve living organisms

1.8.2.3.1.2.1.1. Self-organizing, life, is pressured to adjust to increasing (inflating) possibilities, requiring increasing level of energies

1.8.2.3.1.2.1.2. Eventually the ability of evolutionary methods of self-organization are surpassed by the increasing possibilities, we call chaos, and newer methods of self-organization attempt to bridge the gap between disordering reality and ordering life/consciousness  

1.8.2.4. The element of disordering, or of randomness increases exponentially bringing about increasing (inter)activity and the increasing possibilities this entails ~ space inflation

1.8.2.4.1. This inflation of space/time increases constantly until it approaches its near-infinite condition

1.8.2.4.1.1. Lacking infinite energies, to occupy infinite points in space/time (realizing infinite possibilities ~ Being) the movement towards the absolute can never be finalized

1.8.2.4.1.1.1. Absolute-Being (Order), and Absolute-Randomness (Chaos), are therefore increasingly improbable the closer one approaches (noetically) their realization

1.8.2.4.2. At this point near infinite (inter)actions result in near-infinite possibilities where the exchange in energies, (inter)activity presupposes, creates increasing uniformity
 
1.8.2.4.2.1. Increasing uniformity simply means a slow elimination of divergence in rates of flow ~ Matter and Energy converge into a uniform state

1.8.2.4.2.1.1. Near-infinite (inter)activity creates attrition in the flow where the pockets of order are gradually eliminated resulting in an exponential increase in expansion approaching the nearly-infinite

1.8.2.4.2.1.1.1. At this stage, energy is decreased towards the absolute nil point, the singular point, which is nothing other than the “absolute” approached from a different direction

1.8.2.4.2.1.1.2. As such existence is both a streaming away and a going towards the near-absolute singular

1.8.2.4.3. Big Crunch: The Big Bang presupposes in binary logic an antithesis; an annulment ~ As a theoretical concept the Big Crunch is the exact opposite of the Big Bang yet, at the same time, it is but the same singularity approached from an opposite vantage point

1.8.2.4.3.1. Given what has been said already, the Big Crunch represents, metaphorically and in theory, an exponentially increasing uniformity veering towards near-absolute possibilities (near absolute randomness), one of which being the Big Bang

1.8.2.4.3.1.1. Given that space is the projection of possibilities the slow decay towards entropy represents a gradually increasing acceleration of fragmentation, or an exponentially expanding space/time continuum

1.8.2.4.3.1.1.1. Since matter represents a degree of order the increase of disordering is accompanied by a proportional decrease in materiality ~ This decrease explains the increasing acceleration of entropy since resistance dissipates

1.8.2.4.3.1.1.1.1. Time, being a measurement of change, measures the period of decay as being faster, because there change accelerates as fragmentation dissolves towards near-absolute randomness

1.8.2.4.3.1.1.1.2. The early stage of existence, following the Big Bang, would be a stage of slow change, and so characterized by a temporal length, slowly accelerating  

1.8.2.4.3.2. Matter: A variation of congruent activity exhibiting a slower rate of (inter)activity in relation to the observer

1.8.2.4.3.2.1. This slower rate of change can be defined as a result of greater possibility ~ a higher level of possibilities

1.8.2.4.3.2.1.1. Given that space has been defined as possibility, caused by (inter)activity, matter is a congruency of flow with multi-dimensional possibilities

1.8.2.4.3.2.1.1.1. This multi-dimensional participation decreases its possibilities towards dimension of increasing entropy ~ Therefore, it is slower in rate of activity as its (inter)activities are shared by the multiple-dimensions, or its possibilities are fragmented

1.8.2.4.3.2.1.2. Matter, therefore, is an emergent unity, a congruence of flow, dividing its possibilities (spatial dimensions) thusly making it slower to change (temporal), or less (inter)active within each particular dimension

1.8.2.4.3.2.2. Energy:   Like matter, energy is a variation of activity ~ In this case it is a faster rate of (inter)action in relation to the observer

1.8.2.4.3.2.2.1. The faster rate of activity, in comparison to matter, energy exhibits, is owed to the fact of its decreased dimensional participation

1.8.2.4.3.2.2.1.1. This decrease in possibilities is, in fact, a return to the state of near-absolute order ~ The Big Bang approached – Big Crunch

1.8.2.4.3.2.2.1.2. Energy has an increased rate of change (movement), spatial participation, within one dimensional field and so it has less in all other dimensional fields

1.8.2.4.3.2.2.2. It is possible for matter and energy to occupy the same space-time without (interacting significantly ~ Because matter has decreased possibilities towards all dimensions, given that its sum total of possibilities are divided between multiple fields (dimensions), whereas the reverse is the case with energy, the probability of (inter)acting is decreased

1.8.2.4.3.2.2.2.1. Probability: An decrease of possibility, veering towards the absolute (certain), which is infinite probability

1.8.2.4.3.2.2.3. Light: The limit of visual perception: perceptual-event-horizon

1.8.2.4.3.2.2.3.1. Light is the fastest form of (inter)activity the human mind can process, and so it evolves as the medium utilized by one of the senses to attain a survival advantage

1.8.2.4.3.2.2.3.2. The point at which human ability to perceive patterns of activity falls towards nothingness, interpreting this absence of perception as darkness

1.8.2.4.3.2.2.3.3. Light is interpreted as a brilliance with no discernable variants, unless it is slowed down to a level where the mind can perceive patterns within it


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1.9. It is clear that where there is no activity there can be nothing which can be said to exist ~ Any decrease in activity, (inter)activity, is a form of falling out of existence, or of ceasing to exist

1.9.1. As activity increases, freeing itself, as it were, from the near-absence of possibilities it tumbles towards (Becoming) near-infinite possibilities (absolute Being) bringing about its own cessation

1.9.1.1. Being: Another term for the absent-absolute

1.9.1.1.1. Becoming: A process “towards” the absent-absolute where it is defined as “Being” so as to offer a reference point for orientation within the Flux/Flow

1.9.1.2. Of course this looping effect is nothing more than a way of trying to conceptualize what the mind cannot ~ There is no reason to assume that the world or existence will continue on indefinitely, or that this abstraction constitutes a self-perpetuating process, which the mind can only hope to understand ambiguously

1.9.1.3. Taking this mental model as a starting point we can see how the “beginning” and the “end” constitute two sides of the same near-absolute point

1.9.1.3.1. The scientific model of the Big Bang is the flip-side to the coming Big Crunch; not points in space/time or singular events, but ongoing processes viewed from different vantage points ~ one coming from (creation) the other going towards (destruction)

1.9.1.4. Universe: A general term used to describe, in very uncertain terms, the totality of human perceptions and/or possibilities, known and unknown, encompassed by the simplifying and generalizing boundaries necessary to make this concept comprehensible

1.9.1.4.1. The sum total of all that exists incorporated within a single model ~ a singularity of one: a fabricated absolute

1.9.1.4.2. The concept of Universe implies a border, an outer limit to existence, contradicting the infinite

1.9.1.4.2.1. An expanding universe would imply a limit forever disappearing into the distance ~ Approaching the outer limits of reality would forever be an approach requiring a speed in excess of universal inflation

1.9.1.4.2.2. The concept of multi-verses is a contradiction of the concept of uni-verse ~ One would have to redefine the definitions, or accept them as linguistic; metaphors, symbols, referring back to mental abstractions
 
1.9.1.4.3. The absolute represents the antithesis to what is perceived, to the world itself, and as such is the natural product of a living organism and a consciousness which (re)acts to it in a negative way

1.9.1.4.3.1. Negative/Positive: The concepts of negative and positive are totally arbitrary and founded upon human binary logic

1.9.1.4.3.1.1. There is no such thing in the universe which is absolutely negative or positive, as there is no such thing as thing or an absolute

1.9.1.4.3.1.1.1. From a purely objective standpoint positive refers to the state where existence is possible ~ in other words positive refers to (inter)activity; negative would be a reference to what is non-existent, or inactive, or with no possibility

1.9.1.4.3.1.1.1.1. From a subjective standpoint negative refers to everything the organism needs and is absent: in other words it refers to the absence of an absolute; positive, in this case, is inverted into the conception of all which lacks an absolute

1.9.1.4.3.1.1.1.2. Nihilism is the imposition of the noumenon over the phenomenon, or the acceptance of the subjective as superior, preferable, to the objective; the abstraction is accepted literally, rather than as a representation, interpretation of the world

1.9.1.4.3.1.2. The words of negative/positive only make sense and have meaning in relation to the mind using them ~ The mind places itself in the center of them and then projects outward, towards either direction in its conceptual and perceptual event horizon using its interests and its hopes as guide and reason

1.9.1.4.3.1.2.1. As such, from a purely emotional, automatic, primitive, perspective, subjectivity is the first stage in awareness, and the one which is most comforting, and intimate

1.9.1.4.3.1.2.1.1. Instead of the organism reflecting upon the world, the world becomes a reflection of the mind; noumenon creating phenomenon, rather than it interpreting it

1.9.1.4.3.1.3. There are many uses for the concepts of negative/positive ~ In magnetism they refer to attraction and repulsion, in morality they might refer to constructive and destructive behaviors but as a general metaphysical tool they refer to phenomena requiring effort, energy (force) to come about and to persist (positive), and to phenomena that require no energy to come about and to persist (negative)

1.9.1.4.3.1.3.1. Thusly we can categorize some basic general concepts as such:  Positive- Life, Light, Heat, Unity, Attraction, Consciousness, Order, Power etc. <> Negative- Darkness, Cold, Lifelessness, Disunity, Repulsion, Weakness, Death etc.



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PostSubject: 2 Fri Aug 30, 2013 10:58 am

2. Life: The state of self-perpetuating, self-correcting, self-ordering flow


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2.1. The term “emergent unity” can be used to describe this state as the word “unity” implies an order and the word “emergent” implies an appearance which has not been completed

2.1.1. Life, the emergent unity, emerges with a projected potential order already programmed into its processes ~ It then adds to them or suffers their reduction

2.1.1.1. Potential: Inherited probability as this has been determined (evaluated, judged) by the emergent unity’s (inter)activity with otherness

2.1.1.1.1.1. Potential adjusts in relation to the resistant force of the fluctuating otherness

2.1.1.1.1.2. Potential is a relationship, a relating, between emergent unity, and its fluctuating aggregate energies, as with environment, and its fluctuating otherness

2.1.2. Order is never complete, it is never absolute, and/or perfect, and so this ordering is always a process towards, never a fact

2.1.2.1. Any completion of this process would constitute an end, as this would be a realization of what is absent

2.1.2.1.1. Once “perfection”, or the absolute order, has been attained there is nowhere to move towards; any change, at this stage, would constitute a contradiction of itself

2.1.2.1.1.1. Any attempt to baptize this process as the “nature of perfection” is simply renaming, in a contradictory manner, what all living organisms perceive as what it is: need/suffering brought on by an inherent lack in the emergent unity itself

2.1.2.1.1.1.1. The emergent unity feels its own lack, as a desire requiring fulfilment

2.1.2.1.1.1.2. Like all baptismal rituals this one gives a name to the reborn, so as to cleans it from tis imperfections (sins of omission): the name is the word

2.1.2.1.1.1.2.1.  Sense and sensation are to be discredited as illusory, so as to establish the “positivity” of the world’s perfection; its wholeness and completeness

2.1.2.1.1.1.3. To overcome this conundrum all popular spiritual movements must construct a theory wherein human consciousness is an illusion, or some transitory state towards the absent-absolute

2.1.2.1.1.1.4. Another method is to rename, to baptize, the lack as fullness, using the ambiguity of the immanent to imply a hovering beyondness which is never made actual

2.1.2.1.1.1.4.1. Immanence has the psychological characteristics of a coming guest ~ We are told his presence is immanent, increasing our apprehension, but he never arrives; he is “real” merely because he is always about to come, making his presence palatable, and his existence is presupposed without even being
experienced other than as an expectation (desire)

2.1.2.1.1.1.4.2. The renaming of this sensation of need/lack as a fullness has all the benefits of a rite of passage ~ One is ushered into a mystery which does not require explanation and which contradicts all experience of existing

2.1.2.1.1.1.4.2.1. To deal with the contradiction between the ideal and the real, all sorts of constructs are provided; all of which posit the possibility that man is disillusioned; detached from his real essence and requiring a regiment of meditations and ascetic cleansing to find himself in the emptiness which is full

2.1.2.1.1.1.4.2.2. Just as with the Big Bang/Big Crunch dichotomy how one approaches the matter, your psychological attitude towards the singularity, determines your definitions and your relationship with it ~ In this case a lack of Being can be turned into a fullness of becoming, and the absence of an absolute can be turned into a presence of possibilities (potential), yet infinite fullness just as infinite emptiness constitute the same outcome; in the end a degree of lacking is always required to explain both one’s sensation of existing and one’s potentials  


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2.2. There is no need for a reason, or a motive, for life to emerge out of this tumultuous soup of (inter)activity, for the (inter)activity implied constitutes a possibility that it may eventually, and inevitably, emerge  

2.2.1. The emergence of life cannot be adequately defined or described unless one understands it as a lingering remnant of a past near absolute state, or order (re)acting to the increasing disordering  

2.2.1.1. Life is always a reference back to the nearest point of completion, which is the near-absolute unity of order: past

2.2.1.1.1. Life is an ordering within the disordering; a resistance to, and a rejection of, entropy; this includes the tool which serves life and living, which is consciousness

2.2.1.1.1.1. As such, to life order is attractive and disorder is repulsive ~ interpreting the former as positive and the latter as negative

2.2.1.1.1.1.1. Beauty in the physical realm, and intelligence in the mental context, constitute appearances of higher degrees of ordering which are seductive to a perceiving mind possessing lower degrees of either, or both

2.2.1.1.1.1.1.1. Beauty is symmetry of form, inherited and reflecting the past/nature; intelligence is symmetry of mind/brain, inherited as potential and nurtured/developed through (inter)activity

2.2.1.1.1.1.1.2. Beauty, as another word for order,  is seductive to an organism that depends upon and covets order to continue to be conscious of existence; to preserve itself within the Flux


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2.3. As a byproduct of this self-maintenance the living organism directs itself contrary to the flow of disorder; it resists fragmentation

2.3.1. The fundamental characteristic of life is willful (inter)activity ~ The capacity to direct the congruent energies at the disposal of an emergent unity towards a projected absolute: an object/objective

2.3.1.1. To Will, is to will-towards; to not will is to be cast adrift the naturally occurring, effortless flow towards increasing entropy ~ Ergo, to will is to will towards an absolute which is absent: an absolute order

2.3.1.1.1. This willing towards the projected absolute, the absent-absolute, this willing of order, or God, or Being, is a willing of the antithesis to increasing entropy ~ a form of resistance to the flow, to time

2.3.1.1.2. The immediacy of this control makes the Will synonymous with self

2.3.1.1.2.1. This part of the emergent unity’s functions is assumed to be the core of an organism’s, or a person’s, identity ~ The observer always detaches from the observed and considers itself the ego

2.3.1.1.2.1.1. Self-Consciousness discovers self among otherness, beginning the process towards self-discovery

2.3.1.1.2.1.2. The part of the mind/brain perceiving itself is always the unperceived “I” ~ forever mysterious and perceptible in reflection

2.3.1.1.3. Free-Will: A self-contradicting concept which denotes a need, which is satiated by willing an object/objective and then evokes freedom, independence, which is the antithesis of need ~ the sensation of dependence

2.3.1.1.3.1. The Will being the focus of all aggregate energies at the emergent unity’s disposal upon an object/objective is dependent upon the past, which determines these aggregate energies, the emergent unity’s ability to focus them, and upon the object/objective orienting its energies

2.3.1.1.3.1.1. Freedom implies absolute or a degree of independence; need implies a degree of dependence; the concept, taken to their extreme cancel each other out leaving only “degree” to be evaluated

2.3.1.1.3.1.1.1. The degree of independence/dependence is a value judgment indicating a difference in power

2.3.1.1.3.1.1.2. Absolute independence, freedom, like the concepts of omnipotence and omniscience are concepts implying the absent-absolute: the one, the perfect, God

2.3.1.1.3.2. What power of resisting the determination of the past a Will possesses is decided by its ability to choose the path-of-more-resistance in this way increasing its habituation with the struggle and the sensation of need/suffering this entails

2.3.1.1.3.2.1. The direction the Will focuses its aggregate energies, the quality of the object/objective it directs itself towards and the path it undertakes to attain it, are the only indications of free-will possible    

2.3.1.1.4. Object/Objective: Another term for the absent-absolute

2.3.1.1.4.1. The projection of the mind’s abstraction of reality: the interpretation of its perceived (inter)activity

2.3.1.1.4.2. The object/objective is perceived as a two-dimensional form, the third dimension being the intervening space (unpredictable possibility) between observer and observed, and the fourth, time, being the estimation and experiencing of (inter)actions, changes, that would occur during the approach to the object/objective (potential risks and costs)

2.3.1.1.4.3. The object/objective is always the antithesis to the perceived as it represents the mind’s (re)active nature to the perceived

2.3.1.1.4.3.1. If taken literally the object/objective will always disappoint; taken figuratively, as a tool, it provides a focus that increases effectiveness

2.3.1.1.4.4. The willful movement towards the projected, but absent, absolute in the form of an object/objective characterizes the mind moving and projecting as it constitutes an aspect of its need/suffering

2.3.1.1.4.4.1. The form this projection takes (object/objective can also be called the idea or the ideal) exposes the projecting and (inter)acting individual’s character, its essence, and its evaluation of itself and of the world around it

2.3.1.1.4.4.1.1. In this way is the extent and the nature of the organism’s need/lack revealed  

2.3.1.1.5. Absent-Absolute:  A general term given to what is missing in existence; to the sensation of need or that absence an organism feels, becomes conscious of, as need/suffering

2.3.1.1.5.1. In effect the sense of lacking is a byproduct of (inter)activity which the conscious mind can only conceptualize as a lacking, or as something missing, absent, requiring constant vigilance and effort to be satiated

2.3.1.1.5.2. The very nature of the absent-absolute (as that which designates a some-thing which is nowhere to be found) makes it an easily manipulated term, as that which can mean just about anything the mind can envisage and then project as a desirable outcome and/or goal

2.3.1.1.5.2.1. The absent-absolute, due to its very nature, can easily be used to stand-in for just about any human construct, making it the foundation of all ideals and ideologies

2.3.1.1.5.2.2. What is absent, is, in fact, all human abstractions taken as literal things, or idea(l)s; the noetic constructs are absent from the phenomenal reality

2.3.1.1.5.2.2.1.    Once the lack of an absolute idea(l) is taken as a literal starting proposition, nihilism is defined as the opinion that accepts this absence as not only actual but as necessary

2.3.1.2. In its most rudimentary form an organism is always moving towards itself, or towards the elements outside of its willful control, which are most like it  ~ In its more sophisticated form an organism is always moving towards what it is not, but wishes to be

2.3.1.2.1. The two conflicting movements constitute the divergence of the real from the ideal, or the genetic from the mimetic: need/suffering, requiring satiation, and projected object/objective, as a direction, orientation, tool

2.3.1.2.1.1. Natural environments promote a movement towards the real; many human environments promote a movement towards the ideal: the former is a feminine movement, the latter a masculine movement; the feminine is thusly attracted to its opposite, the ideal, whereas the masculine to its opposite, the real

2.3.1.2.1.1.1. This movement away and magnetism towards the opposite (chaos and order being absolute projections of both) creates the attraction/repulsion conflict within both sexes, and towards the other sex (the opposite psychological attitude)

2.3.1.2.1.1.2. Need/suffering, being an interpretation of past/nature, manifesting as the experience of the present (presence), cannot be avoided

2.3.1.2.1.1.3. If the projected object/objective is detached from past/nature, it is no more than a projection of the fantastic, the unreal ~ a hyperbole with no reference point outside the mind itself

2.3.1.2.1.1.3.1. Absolutes, when taken literally, may be so detached from any reference point outside the brain that they cannot continue to remain relevant without shared consciousness (meme) and the value standards, and ideals, this constructs

2.3.1.2.1.1.3.2. As such, nihilistic memes can only remain relevant among those indoctrinated into their premises, and have no effect on all minds (including other organisms) which have not, or cannot, be integrated

2.3.1.2.1.1.3.2.1. Such communal realities are so detached from past/nature that all manifestations of said past/nature must be dismissed, and/or ignored, and/or forgotten, for them to remain effective among those that have been indoctrinated and integrated

2.3.1.2.2. This (re)cognition of the elements required is meant to facilitate its constant struggle to maintain itself, resisting the attrition of (inter)activity and the slow decline towards entropic decay  

2.3.1.2.3. Life feeds on life ~ Life appropriates what it requires to preserve itself and so it assimilates lower life forms, or organisms which have failed to sustain themselves within a given environment, incorporating them within what is higher, or better suited to meet the challenges of the given environment


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2.4. Life’s prime directive is self-maintenance ~ the preservation of self

2.4.1. Need/Suffering, being the interpretation of Flux, (inter)acting with organism (self-ordering), is the first, and primary care of the organism ~ it must first, and foremost, preserve what ordering is present, to then have the choice to go further, or to grow, or to move, or to function

2.4.2. Any excess energies produces by the organism’s insatiable need for self-preservation are directed towards growth ~ the increase of the organism’s willful domain

2.4.2.1. We can define these excessive energies as libidinal; when not finding direction towards reproduction of self – genetic replication ~ then they might find a direction towards creativity: mimetic replication

2.4.2.1.1. Given that the aggregate energies at the will’s disposal are limited and fluctuation from moment to moment, due to (inter)activity and the erosive effects of entropy, what libidinal energies can be directed are also limited and fluctuating
 
2.4.2.2. An aspect of an organism’s willful domain is its knowledge and the understanding that comes from it

2.4.2.2.1. Understanding: To know is to have abstracted a phenomenon into a model ~ to understand is to then be able to incorporate this mental model within a larger noetic framework where the connections of these abstractions are made lucid and where they can now direct all future (re)actions towards successful activities

2.4.3. A part of this self-maintenance is awareness because it facilitates a more efficient expenditure of energies multiplying the actions of the organism through the multiplying effects of synergy

2.4.3.1. Consciousness: The totality of mental processes involved in the collection, simplification, assimilation, evaluation, and processing of sensual stimuli

2.4.3.1.1. Consciousness is, essentially, the cognition of pattern divergence and their interplay

2.4.3.1.1.1. To be aware, conscious, is to discriminate and to discriminate is to be conscious

2.4.3.1.1.2. Awareness is to perceive divergence; uniformity, in theory, is the negation of perception and consciousness

2.4.3.1.2. The sensation of existence; of existing

2.4.3.1.2.1. The collection and processing of the sensations produced by the friction of (inter)action

2.4.3.1.2.2. The sensing mind feels the increase of entropy and the turmoil of constant (inter)activity as stimulation; the excitement of the nervous system

2.4.3.1.2.2.1. This turmoil of a fluid environment contrasts with the desired order an organism depends upon and seeks out causing an antagonistic or a negative (re)action between perceiving mind, which serves this drive towards increasing order, and the perceived world ~ the otherness

2.4.3.1.3. Due to the time required to gather, sensual stimuli, process it into comprehensive, using a priori methods, and to then combine it into cohesive mental models, abstractions, consciousness is characterized by a lag between its perceptions and an ongoing fluid reality

2.4.3.1.3.1. Therefore, consciousness is always a looking back towards conceptions and abstractions that have ceased to be by the time they are formulated

2.4.3.1.3.1.1. To compensate the mind utilizes imagination, the projection of these mental models forward by finding patterns of repetitive predictability ~ This makes imagination a fundamental mental ability

2.4.3.1.3.1.1.1. Imagination: The mental capacity to find patterns of predictability in the Flow, projecting it into the unknown as a preemptive (inter)activity

2.4.3.1.3.1.1.1.1. This evolved ability offers the mind, and the organism it serves, the advantage of efficiency and preparedness

2.4.3.1.4. On a very basic level consciousness is the (re)cognition, or perception of elements required for self-sustenance

2.4.3.1.4.1. The simplest method to evolve so as to facilitate this method of (re)cognition is one based on binary logic: good/bad

2.4.3.1.4.1.1. This binary, dualistic, method is founded on a simple on/off mechanism of neurological activities

2.4.3.1.4.1.1.1. On would reflect a flow of bioenergy through a neuron or a neuron cluster, whereas off would reflect no flow

2.4.3.1.4.2. This desire to self-preserve the emergent unity within a threatening world is what is sensed by the evolving consciousness as need, the emotional component accompanying it would be anxiety, fear being its extreme just as suffering is the extreme sensation of need

2.4.3.1.4.2.1. Fear: An automatic (re)action to the presence, appearance, of an unknown, alien otherness

2.4.3.1.4.2.1.1. From anxiety/fear all other emotions develop in combination with need/suffering

2.4.3.1.4.2.1.2. Hope is the only antidote to anxiety/fear

2.4.3.1.4.2.1.3. Anxiety and fear is the natural relationship of an ordering mind with a disordering reality

2.4.3.1.4.2.2. Need:  The interpretation and/or awareness of existence

2.4.3.1.4.2.2.1. Need, and its extreme suffering, is the perception of a disparity between an ordering mind and a disordering, fragmenting, universe

2.4.3.1.4.2.2.1.1. The absence of order, symmetry, completeness outside the human mind constitutes the absence, the conscious mind perceives as need

2.4.3.1.4.2.2.2. Need is the interpretation of lack; the absence of an absolute state sensed as an internal want or desire

2.4.3.1.4.2.2.3. Since the organism, life, is a manifestation of (inter)activity, the sensation of lack by the organism is a reflection of lack being an intrinsic aspect of existence
2.4.3.1.4.2.3. Suffering:    An extreme sensation of absence when need is not fulfilled

2.4.3.1.4.2.3.1. As need is left unsatisfied it increases in severity as the living organism grasps for a correction to the attrition its self-maintenance produces; suffering is the exponential increase in the sensation of decomposition, or the surrender of the emergent ordering, the Becoming, to the natural state of increasing disorder

2.4.3.1.4.2.3.2. Extreme need ~ the interpretation of lack left unsatisfied

2.4.3.1.4.2.3.3. When whatever degree of ordering which has attained some degree of consciousness experiences a reversal, from ordering towards disordering (is being swept away by change/time) the sensation increases from subtle need to increasing pain/suffering when it approaches complete disintegration into the flow of change

2.4.3.1.4.2.3.4. Need constitutes the repression/elimination of the organism’s probability within a sea of expanding possibilities

2.4.3.1.4.2.3.4.1. The organism interprets any restriction/elimination of its projected probability as pain/suffering    

2.4.3.1.5. Consciousness has evolved out of a basic binary method: on/off

2.4.3.1.5.1. Being a product of a fluid environment consciousness itself is a process of flowing  

2.4.3.1.5.2. The on/off represents flow/no-flow. From this all forms of duality arise

2.4.3.1.5.2.1. This conscious flow through the brain is an energy pulse – a faster rate of (inter)action, (inter)acting with a slower rate of (inter)action – cascading through the neural networks, via the path-of-least-resistance resulting in what we call mind

2.4.3.1.5.2.1.1. Mind: The sum of all brain activities controlled and amalgamated into a continuous stream of thoughts and images and sensations we call consciousness

2.4.3.1.5.2.1.1.1.  Mind/Body divide begins in the nervous system, where the Will is founded

2.4.3.1.5.2.1.1.2. Because the conscious mind discovers self as another phenomenon, another appearance, it begins to associate self (ego) with the noumenon, and phenomenon with the primitive, the base, the “to be overcome” ~ it noetically negates self, when even the noumenon is the product of the phenomenon (physical) brain

2.4.3.1.5.2.1.1.3. The disassociation of mind, from body, is how nihilism begins to take root and to expand as a comforting, escape from an uncertain, increasingly disturbing, world

2.4.3.1.6. In later stages of development consciousness, this mental processing, acquires some proven methods of assimilation and abstraction; a priori concepts

2.4.3.1.6.1. Abstraction: The incorporation of sensual data into a singular mental model by using established (evolved via trial and error) methodologies and necessary (pre)conceptions

2.4.3.1.6.1.1. A simplification and generalization of reality evolved to facilitate survival by offering the advantage of efficiency (synergy) to the emergent unity utilizing its methods

2.4.3.1.6.1.1.1. Simplification of the increasing complexity occurs when superfluous datum (that which cannot be incorporated within a mental model) and datum the sense organs cannot find patters within are excluded and discarded

2.4.3.1.6.1.1.1.1. This excess sense data becomes fodder for the brain’s unconscious (subconscious, intuitive, instinctual) (re)interpretations ~ It attempts to analyze them by using known aspects of reality (experience), eventually discarding, and/or processing them through dreams

2.4.3.1.7. From the starting processing of good/bad different parts of the brain develop different specialized roles, some to process, others to analyze, still others to compare and to distinguish similar from different or to supervise the other processes ~ agencies

2.4.3.1.7.1. Mental Agencies: The aggregate of processes which act as directors of an organism’s energies or as directors of other agencies acting as directors
 
2.4.3.1.7.1.1. The multiplicity of regulating and directing agencies can result in a self-referential loop, if it were not for the disturbing and disrupting effects of sensual input

2.4.3.1.7.1.2. Will is the most visceral, primal, expression of a neurological agency, requiring no consciousness and no control: automated neurological focus

2.4.3.1.7.1.3. Self-Consciousness: Just as with consciousness, self-consciousness is a part of existence, in this case the mind and/or consciousness

2.4.3.1.7.1.3.1. A mental agency perceiving consciousness from the vantage point of a somewhat detached observer

2.4.3.1.7.1.3.2. Consciousness detaches itself from (inter)activity to become aware of it, and so self-consciousness detaches itself from consciousness to became aware of it ~ this detachment creates the sensation of separate, and/or otherness

2.4.3.1.7.1.3.3. Self-Knowledge proceeds from a state of near-absolute ignorance, towards a state of near-absolute gnosis

2.4.3.1.7.1.3.4. If the motive is to completely detach mind from body, or the agency one identifies with “I” from the brain that is manifesting it, and/or from all other agencies, then this desire expresses a need to escape noetically from the phenomenal world: nihilism

2.4.3.1.7.1.3.4.1. This desire to detach mind from body, is expressed by the desire to detach noumenon (word), from phenomenon (appearance) ~ it is the core of the nihilistic mindset

2.4.3.1.7.1.3.4.2. Once detached from reality, or from any reference to the phenomenon, outside manmade constructs, the mind finds “freedom” to indulge in fantastic projections

2.4.3.1.7.1.3.5. Self-Knowledge finds cohesiveness (health) when it harmonizes the apparent manifestation of past/nature, with its projection of objects/objectives, via its appreciation, of self, in the present, as appearance

2.4.3.1.7.1.3.5.1. The self (ego) can, therefore, be understood as a prism, a conduit, through which the past/nature reflects its aggregate energies (light) towards future

2.4.3.1.7.1.3.5.2. If past/nature is misaligned with the subsequent projection, then the individual is in conflict with self, or is not in-tune with self

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PostSubject: Re: Interactions & Interpretations Fri Apr 04, 2014 11:52 am

In my world-view the near-absolute singularity, currently called The Big Bang represents a near-1-dimensional world.
Here time is a measurement of change and change is experienced by linear juxtapositions of mental abstractions (mental models that simplify/generalize fluidity into static forms: things, objects/objectives).
Space represents the projection of possibility by the conscious mind experiencing the Flux in a linear way which can be called Fluidity. The change in name is used just so as to differentiate it from the multi-dimensional possibility the Flux implies but can never be experienced directly.
Flow is a three-dimensional projection of possibilities which is part of the Flux, which is a multiple-dimensional projection of possibilities; because the mind cannot project in anything above three dimensions; these extra dimensions remain theoretical.
Therefore the human mind can only project possibilities within a three-dimensional plane...which we call the world.

From this near-1 point of an approach to a singular state, an absolute state, the world expands...in other words possibilities multiply exponentially and in inverse proportion to the presence of order, perceived as matter… which is the remnant of this near-absolute-point of oneness.
Oneness, therefore, is the mental projection of the completion of the singularity: a static point where no activity is present, as it is the attainment of all possibilities simultaneously. It can also be understood as infinite space/time...or the inversion of the The Big Bang.
Matter is experienced as decreasing in space/time, as energy increases, both representing different rates of fluidity in relation to the conscious, perceiving, linear mind.

As possibilities (space) increase, or are multiplied, the tendency is towards absolute possibilities in other words a uniformity of probabilities, if by probability we mean a measurement or an evaluation of what is more or less possible.
This evaluation is based on past experience: also called experience or when it is codified and can be shared and adopted it is called knowledge.
Knowledge is second-hand experience.
As one approaches absolute possibility, the infinite space/time continuum, the possibility of a Big Bang becomes increasingly possible - therefore the possibility that the world will continue or repeat increases.
We are tending towards a uniformity of probability...which we call chaos.

The past, upon which we use to extrapolate probabilities, is a more ordered state and so as possibilities increase, tending towards the absolute infinite of chaos, the relevance of this past experience/knowledge decreases making the projection difficult. This difficulty the brain interprets as void or darkness...and we call it entropy or chaos.
The possibilities become so many, the (inter)actions so vast, that the mind is incapable of finding patterns and project possibilities, nor is it able to formulate probabilities which would lead to understanding.
Man compensates by creating technologies so as to bridge the gap between a reality expanding towards the near-absolute chaotic and his own evolved, and slower to change, abilities to make sense of it all.

So, as possibilities increase phenomena increasingly are experienced as energies...and matter increasingly becomes rare.
We can think of matter as a resisting pocket in space/time.
As resistance to entropy decreases the expansion of the universe speeds-up, or tends towards faster (inter)actions which we call energies.
These (inter)actions produce friction, for to interact is to act upon an other or an otherness in a manner where both are affected; this friction between congruent flows cause this splintering of dimensions which we perceive as space expanding and entropy increasing.
Another way to put it is that these (inter)actions are an exchange of energies or rates of Flux, the rates adjusted towards the lower.    
This levels-off the speed of expansion into a uniform speed, where no diversity of activities can be perceived. Uniformity implies an absence or a lower state of (inter)activity…we can also call this “cooling”.
The mind only perceives what exhibits a divergence from an otherness, the conscious mind is a discrimination tool, meant to facilitate survival; the brain is a discriminating tool which perceives (inter)actions between divergent processes exhibiting different rates of fluidity (Flow)…finding in these (inter)actions patterns of repetitive predictability to project forth towards the unknown.
Therefore, as uniformity increases, less and less divergence is produced and so less and less is perceived. Furthermore, the mind has nothing to juxtapose and so to become conscious of; if it could peer into the infinitesimal – that is, if it could expand its perceptual event horizon –it would perceive such complexity of possibilities that it would be unable to process the information and find patterns in it.
Uniformity, furthermore, means an absence of interaction as a congruence of Flow/Flux is established.
The Buddhists call this emptiness.

In conclusion this expansion of the universe is but an increase in possibilities and so it would also be accompanied by a multiplication of dimensions.
The near-absolute state of a singularity, being the one-dimensional space/time, slowly but increasing in speed multiplying into more and more dimensions and tending towards infinite dimensions.

Ά

Matter can be considered the remnant of the approach towards the near-absolute state: the singularity of the Big Bang.
Energy can be considered the approach towards the near-absolute state of absolute disorder, also known as entropy or chaos.

Ά

One and nil are the same singular point in space/time approached from a different direction; perceived from a different perspective.

Ά

A theoretical Black Hole could be the emergence of near-singularities – new universes – made possible due to the expanding possibilities of space/time.
If we accept the premises that space is possibility and that the expansion of space represents the expansion of possibilities – probability being a limit, derived from an understanding of the past (a projected pattern) – then it follows that as space expands the possibility of Big Bangs recurring, along the way, also increase.

Black Holes are near-absolute points, almost singularities; another way of expressing the concept of The Big Bang. They would be the Big Bang perceived from the other side of its almost complete absoluteness.  

Ά

The near-point of absolute order (singularity) is the state of one-dimensional space-time. At this point space, being possibility, is nearly singular and so, in essence there is almost no possibility except one. Since the state is not complete the singular is never completed, making existence possible.
An increase in possibility (space) would be a fragmentation of the nearly absolute towards multi-dimensional space-time.  

Ά

Probability is based on the limitation of possibility; it is another way of evaluating order.
Probability is what the mind calls what displays predictable patterns, making it a higher form of ordering in comparison to the increasing chaos.  
Therefore, matter can be considered a state of more order (resisting order) in relation to the background of increasing entropy.  Its activity can be measured, evaluated, perceived with more precision because its possibilities are restricted.

Ά

As increasing randomness, chaos, increases, speeding up, towards the near-absolute, the tipping point is surpassed, making order proportionally lesser, in time.
Life emerges, at some point, after this ambiguous point, as it is a resistance to randomness/entropy/chaos.

Ά
The emergent unity (organism) is not separate from the environment it merges within.
It emerges within it as part of the possibility, it then reflects; the continuum, from near absolute order towards near absolute chaos.
The organism is the realization of a possibility – a possibility made probable, then projecting its own possibilities, in relation to otherness (environment).
 
Space/Time is, for the organism an interpretation of possibilities, with variations defined as more or less probable.
Otherness is a means by which these possibilities are raised into probabilities.

For example: the contained energies of the libido, experience the sensation of release, when they are projected as potential probabilities.
The organism collects, appropriates, energies form other organizing unities, and then directs them towards its own possibilities, increasing them into probabilities
.

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PostSubject: Re: Interactions & Interpretations Fri Apr 04, 2014 1:12 pm

For an organism its past is a reflection upon what manifested as its presence.
It, as an organism, represents the totality of experiences, (inter)actions, that produced it; it is the continuance of these of these experiences, as these have been passed onto it in the form of a simplified/generalized code, which it has no conscious recollection of, but which it adheres to as part of its essence.
The organism’s continues to (inter)act, adding or subtracting to these inherited potentials, as these relate to the changing environment, or the fluctuating forces of otherness it is forced to (inter)act within.
The otherness, conscious or not, represents a limit to its own inherited probability – one which it can then overcome, go through, use to expand its own probability, or surrender to, succumb, be used for an other’s purpose.  
Cooperation emerges as a compromise; a congruence of mutual utility, where this congruence is established through a mutually interdependence.
The otherness, in this case another emergent unity, another organism, becomes a means of overcoming a limit in one’s own potential, and, in turn, submits to the otherness as its means of overcoming tis limits.
Limit describes a boundary of possibility, of inherited potential.

No consciousness of this in required because the process is naturally selected and emerges as a dominant one due to its effectiveness.
The organism simply responds to this inherited practice, encoded in tis genes, by adhering to its impulse.
One attains consciousness after-the-fact, as a looking back, looking upon one’s self – self-consciousness. This, alter to develop, self-awareness, may even inhibit the process.

Ά    

Pleasure can be understood, in this context, as a sudden release of stored energies, controlled repressed possibilities. This release of possibility turns them into potential probabilities, which may or may not attain fruition.
The release turns the stored energies into (inter)active ones.    

Sexual impulse, or any hedonistic object/objective, is the objectification of the event, rather than of the goal the event opens up as a probability.
It is a reduction of one’s perceptual-event-horizon – a reduction where the mind, if it is human, is reduced to the level of a basic animal, or a simpler organism.

Because the organism begins as conscious of otherness, but unconscious of self, it perceives otherness as a means to an end, where it does not understand the end as anything beyond the means.  
Under the influence of instinct (programmed reactivity), and/or impulse (unconscious towards), it simply (re)acts to stimuli (perception of otherness – phenomenon) in a manner which increases genetic probability, and decreases the infinite possibility of the existent. It has inherited this predisposition towards the retention and enhancement of its continuum, its probability.
The otherness either promises a continuance, an expansion of the probability’s possibilities, where the continuum is not severed, or it promises an end (threat).  
This is the first conception an organism must overcome, the (threat) aspect of otherness, so as to enable the end, the other, to be turned into a means.
This is the overcoming of the fight/flight mechanism.  
But, in the being this impulse to flee or fight, cannot be understood away…it cannot be reasoned with.
The mechanism of inebriation of sexual madness, the lust/love chemistry evolves to deal with the preexisting impulse.
Self-consciousness later emerges to make sense of it, or to romanticize it, or to idealize it, so as to justify it within the premises already developed, the sociological, economic structures, and to enhance the effects – because understanding does not necessarily promote an impulse, it mostly inhibits its free, intuitive, instinctual, careless, expression.      

Ά    

What can be said about the sexual impulse can be said about any impulse that evolves as a reaction to stimuli and which are understood after-the-fact, by a self-consciousness which evolves after consciousness has already been established – as a means of understanding this conscious, (re)action to otherness, facilitating a more efficient, and so a more effective, application of energies.
As a side-effect self-consciousness inhibits blind reactivity, impulsive behavior, and may result in a reduction of probabilities, when in pursuit of the increase in a more precise focused probability.
In other words, while intuitive, instinctual, behavior still relies on chance, in acting in ways that increase probability within a broader span of available possibilities, self-consciousness, or more sophisticated consciousness, streamlines this process further, reducing the broadness by pinpointing the object/objective more precisely.
Consciousness is a streamlining of (inter)activity where chance is reduced by awareness.  
Self-consciousness further restricts this participation of chance by becoming even more precise.
But chance is another term for Flux. In effect the mind increases its probabilities, by decreasing all other possibilities, so as to remain true to the continuum it is a manifestation of. As one increases in order this entails a greater risk, within an environment of increasing randomness, and so of increasing (inter)activity.
The question becomes: Does one compromise, sacrificing what has been already attained so as to retain the possibility of maintaining a potential, any potential, or does one remain committed to what has been already attained, refusing to revert, to sacrifice, placing the continuum’s fate, the one he is a manifestation of, in the hands of chance?      


Ά    

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PostSubject: Re: Interactions & Interpretations Tue Mar 03, 2015 2:02 pm



Subjective = noumenon (interpretation)

Objective = phenomenon (interaction)

The need to reduce existence to perspective, and dismiss a standard of evaluating quality external from personal needs, is the reduction of the world to a word (code), an abstraction, an idea(l), coincidentally one that feeds particular hungers, and comforts particular anxieties/fears.

The emotional appeal is indisputable, for it uses emotion as its decisive justification.
Its intellectual appeal is also indisputable because it uses dualism to distinguish the desirable from the undesirable, and then chooses the noumenon, which is desirable, due to its malleability and its potential willful controllability; it is base (primal), and the foundation of consciousness, so it comes easy to the mind, demanding no artistry, or any particular talents – it is intuitive and requires no more than self-referential consistency, and the pleasure reward to validate it.      


Ά


Change is inevitable, making all defense of it either hypocritical, an expression of dissatisfaction with the present (death-drive), a naïve projection governed by a misguided hope that things will become better in contradiction to the determining past, or a feeble attempt to display constitution.
In fact order is the true innovative construct, as it confronts and contradicts the Flux, imposing a willful intervention that may be more, or less, attached to past/nature, and so more or less realistic and relevant.


Ά


Absolute thinking is the next phase in intellectual regression, after dualism and Binary Logic.
The mind proceeds, by receding, from the either/or, represented by the noumenon/phenomenon, given a 1/0 value symbol, towards the preference for the one, most often the noumenon, now posited as an all-encompassing, representative, idea(l): a singularity.
When the choice is for the phenomenal then hedonism is the singularity preferred; the mind immerses itself in the sensation of satisfying need, the negative effect of pleasure, to escape the need/suffering which is the experience of existing.
This reflects a diminishment of perception, where the multiplicity of existence is reduced to a noetic lowest-common-denominator which has no reference to the experienced when it is pure nullification of (inter)activity (Nihilistic), and so it is presumed as an underlying, hidden, or an overarching, beyond.

From there, the next opposing phase of intellectual development, and/or maturity, if no dysgenics take intervene, will proceed towards the artistic perception of reality as counter-intuitive, where intuition is understood as no more than a representing, interpreting, method trying to make sense of the fluctuating by reducing it to a lowest-common-denominator.
This phase has, in fact, been attained more than once in the course of human history, and then lost, due to the natural cycles of ascent and decent of culture, and nature, in general.
The highest, more sophisticated, is more vulnerable to fluctuations, than the more base and unsophisticated; the more intricate is fragile in comparison to the simple.
The closer to the perfect, the absolute, you come the more difficult it is to remain there, and to proceed further.  
The reduction of world into a singular thing represents the ultimate degradation/retardation of human intelligence – a symptom of nihilistic degeneration: a byproduct of increasing, unregulated, population explosions, and diminishing, strictly regulated, resources.    

 

Ά


The choice of the interpretation, the symbol, over the interpreted, the symbolized, is easily in favor of the former since there the Will has an immediate, and direct effect, control, whereas the latter is fraught with unpredictability, uncertainty, and the demand for constant energies, continuously adapted/adjusted, to the fluctuating otherness.


Ά

 

Ά





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PostSubject: Re: Interactions & Interpretations Wed Mar 18, 2015 12:34 pm


The ordering conscious mind relates to the (inter)activity as a some-thing receding, falling away from his resisting, static, noetic position of observer.
The objective is forever divisible precisely because it is not static but dynamic, this fluctuation, produced by (inter)activity, interpreted sensually as color, form, taste, smell, and so on.

Consciousness as a process demanding time to gather, process, interpret, the apparent is always a step-behind, it is always dealing with what was, and never with what is, or what will be.
imagination being an advantage because it projects, in time/space, using precedent, the past, what was, so as to preempt 'what is' (present, presence), and prepare for 'what will be' (future) - this is its genetic advantage, because it results in efficiency and the force of focus, where an organism with a lower aggregate energy can overpower an organism with a higher aggregate energy.
This is the supremacy of intelligence, and imagination. not fantasy, but imagination.

This lag in perception, compensated as was noted, by the mind's potential to project, is why the subjective is always at a distance form the real, or the ongoing (inter)activity - and experienced as a falling away, which cannot be symbolized as an absolute - infinite regress.
This ability of the mind to project can result in exaggeration, hyperbole, the supernatural, and then the anti-natural, the contradictory, the nihilistic.      



Ά

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PostSubject: Re: Interactions & Interpretations Mon Mar 23, 2015 7:10 pm

D. Bidney wrote:
In his Process and Reality and Science and the Modern World  Professor Whitehead explicitly acknowledges that his metaphysics
bears a close relation to that of Spinoza.
Thus he writes:

"The philosophy of organism is closely allied to  Spinoza's scheme of
thought.  But it differs by the abandonment of the subject-predicate
forms of thought, so far as concerns the presuppositions that this form
is a direct embodiment of the most ultimate characterization of  fact.
One result is that the substance-quality  concept is avoided and that
morphological description is replaced by description of dynamic process."
(P.R. 10.)

Similarly in Science and the Modern World (102-3) he says:

"In the analogy with Spinoza his one substance is for me the one under-
lying  activity of  realization  individualizing itself  in  the  interlocked
plurality of modes. Thus concrete fact is process. Its primary analysis
is into underlying activity of prehension and into realized prehensive
events."

The passages just quoted bear ample evidence of Whitehead's recognition of the similarity between his system of metaphysics and that of Spinoza. It shall be my purpose in what follows to make  explicit just wherein the relation between their schemes of thought lies and what constitutes their fundamental differences. The main  thesis I shall try to maintain is that there is a conflict of philosophical traditions at the basis of the metaphysics of Spinoza and  Whitehead, and that all the problems of Spinoza's metaphysics  recur in Whitehead's works in a more acute form.
With this object  in mind I think it best to select for discussion those concepts of  Spinoza's thought to which Whitehead has drawn attention.
The substance of Spinoza is also God or the most perfect being.

The infinite substance or God is allowed a final 'eminent'  reality  beyond that of the finite modes or accidents.
The principle upon which this reasoning is based is that of the inseparability of perfection  and reality-a  doctrine which identifies  Spinoza with all  the other philosophers of the Great Tradition.

I suggest that all of Spinoza's proofs of the existence of God can be expressed in  two brief theses:
First, existence is an attribute of the essence of a most perfect being-which  is his definition of 'causa sui' and  a doctrine he held in common with St. Anselm. Second, perfection determines existence, or more elaborately, perfection is prior in  reality to being and is that which determines the actual existence  of being.
Hence if  anything exists, the most perfect or infinitely  perfect being exists.
The point I would make here is that both  theses of Spinoza may be reduced to the single proposition that perfection (or value) and existence (reality) are inseparable
There is one very important implication of Spinoza's doctrine  of perfection. If  we say that quantity of perfection determines
existence, it follows at once that an infinitely perfect being is most real.
Another way of arriving at the same conclusion is by beginning with the notion that the attributes of a substance constitute
its essence. From this it follows that the more attributes a substance has, the greater is its reality, and that hence a substance
constituted by infinite attributes is most real.
The common thesis  of both arguments is that only an infinite substance or being is most
real. The finite thing by the very fact of its finitude lacks being.
This thought, I take it, is at the basis of Spinoza's dictum Omnis  detertninatio negatio est (1-8,schol. I)-a  phrase which is usually
misinterpreted by commentators who begin the study of Spinoza  with a Hegelian bias.
It is not that any form or category of being  involves its negate as Hegel would urge, but that a determinate
form of being is by its very nature a limitation or negation of  infinitely perfect being. In brief, the Spinozistic thesis is that the
infinite is prior in nature to the finite.
I have taken the space-time to elaborate this point because I  regard it as constituting one of the fundamental differences be-
tween Spinoza and Whitehead, as indeed between all philosophia  perennis and modern relationistic phi lo sop hie^.^ One direct implication of Whitehead's principle of the primacy of process is that value or perfection is not intrinsically bound up with the nature of reality.
Values, as exemplified in various temporal, finite  forms of being, may emerge or evolve in time, but process as such,  unlike Spinoza's substance, is not essentially constituted by value-attributes.
In his Adventures of Ideas Whitehead has some explicit statements to this effect.
He writes:

"All realization is finite
and there is no perfection which is the realization of all perfec-
tions"  

(330).And again (357):

"Every occasion is in its own nature finite. There is no totality which is
the harmony of all perfections. Whatever is realized in any one occasion
of experience necessarily excludes the unbounded welter of contrary
possibilities. There are always others which might have been and are
not. This finiteness is not the result of evil or of imperfection. It results
from the fact that there are possibilities of harmony which either pro-
duce evil in point of realization or are incapable of such conjunction."

Here we see that Whitehead follows the Greek rather than the Hebrew-Christian tradition. For him, as for Plato and Aristotle,
an actual event is that which has some definite form. The infinite  is the formless, that which lacks all determination and therefore all
actuality. Hence according to Whitehead there can be no infinitely perfect being who is the realization of all perfections. Perfection is something which can be attributed only to some finite form of being.

Where have we heard this before?
The old repackaged by hucksters, selling ti as new, and as evidence of their "genius".


D. Bidney wrote:

Throughout all his work Whitehead repeats and repeats the lesson that as a result of  modern physics we must no longer
conceive of nature as constituted by inert, static substances. The electrical theory of matter is that matter is essentially an activity,
quanta of energy.
The notion of an inert substance qualified by attributes must be abandoned and in its place we must substitute process or series of occasions and events. Whitehead expresses this doctrine clearly and briefly in his pamphlet, Nature and Life,  where he says:

"Matter has been identified with energy and energy is  activity; the passive substratum composed of  self-identical enduring bits of matter has been abandoned".

He is careful to point out that we must not commit the fallacy of 'simple  location' by regarding any bit of energy in isolation from its environment.
To quote again:

"In the modern concept the group of agitations
which we term matter is fused into its environment. There is no
possibility of  a detached, self-contained local  existence.  The
environment enters into the nature of each thing."

The main reasons for Whitehead's rejection of the category of substance are two :
First, there is the argument from Logic and Mathematics which he holds in common with Bertrand Russell. Throughout all his works Whitehead makes it very obvious that he is opposed to a substance-attribute metaphysics and to a subject-predicate logic.
Instead he urges that philosophy should be based on a logic which gives the primacy to relations or structure and not to the terms or subjects. Similarly in metaphysics the ultimate principle must be a relational activity and not some underlying static substance.
He believes that some such entity as process, change, or becoming, is the ultimate reality which serves as the bond of relation between the various events or occasions which emerge in time from the cosmic process. Just as in logic it is the relational form of the proposition which determines the truth-function of  the variable term,  so in  metaphysics, process or creativity is the relational principle which constitutes reality as one continuum.

Secondly, there is the Bergsonian argument from Intuition and  the Theory of Creative Evolution. Bergson in his Introduction  to
Metaphysics and Creative Evolution reveals to us most clearly  the fundamental presupposition of modern relationistic philosophy. Becoming, he argues, is more intelligible than being.
This, he claims, can be shown if  we bear in mind the phenomenon of motion. Movement is not the series of static positions of things.
It is essentially a certain duration of flux. This duration can be  analysed for the purposes of action into a series of stages or positions, but motion cannot be reconstructed  through a series of static positions. When one attempts to do so he becomes involved in all the paradoxes of Zeno. Similarly from Becoming or Process we can by abstraction derive various static forms of being. But from the notion of being one cannot derive the notion of becoming.
In this respect, Bergson and Whitehead maintain, all philosophies of the past have been misled by the Aristotelian subject-predicate logic and by the consequent substance-attribute metaphysics.

The missing factor being subject, as it relates to object, or noumenon relating, connecting, referring/deferring to phenomenon.
The more it connects, bridging the gap between static, abstraction (noumenon - symbol, metaphor) and the apparent, the appearing, the present (phenomenon), the closer the idea comes to the real.
An approach t omniscience, or God's mind.
God being a human construct, like all absolutes, is missing - he is another word for the absent, and yet needed by the organism, absolute.
And what the organism lacks it constructs by appropriating, collecting energies, and combining them, processing them simplifying/generalizing them into ambiguities. Ambiguity is where the absolute resides as a literal rather as a figurative tool for orientation and the efficiency (focusing the aggregate energies upon object/objectives and then overcoming the lag between consciousness and reality (noumenon and phenomenon) by projecting, using imagination.

The need for a substrata, a thing, a substance, a fabric, is completely human.
To conceptualize the "whole" which is non-existent, the mind must imagine a containment field, some noetic box to simplify/generalize the fluid into a static form, a thing.  
The concept of a whole is human, and it presupposes a duality, of outside, (non-existence) so as to then abstract existence as a one.
The antagonism between idea(l) and real, or noumenon distant (fragmenting, disordering,) from phenomenon, is evident and it explains the need for consistent re-evaluation, and reaffirmation which is the primary goal of what we call consciousness.
Whole is consciousness stripping away the object/objective from the background, the (inter)activity, so as to simplify/generalize it into a static form.
Form, like all sensual interpretations, are human evaluation of rate of (inter)activity.
Energy, Heraclitus calling it fire, is the metaphor used to conceptualize what remains contrary to human methods of conceptualizing - reality being counter-intuitive, and intuition being a method of coping with it.
Quantum Physics exposes man to this contradiction between his noetic Newtonian Physics and the incomprehensible Quantum sub-layer, which is "sub" not because it is hiding or in some underneath realm, but because it falls beneath human sensual acuity and the human mind's ability to process.
Human senses and neurological organization evolved to cope with survival on a Newtonian level of perception.

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PostSubject: Re: Interactions & Interpretations Mon Mar 23, 2015 8:20 pm

D. Bidney wrote:
At this point the problem which the Ionian philosophers and Spinoza faced recurs.
If we begin with infinite, indeterminate experience, how shall we account for the origin of change and differentiation into finite modes?
In Whitehead's system the problem is more acute than in Spinoza's because the latter at least started with an actual determinate substance with power of activity to modify itself into various finite modes.
But Whitehead's ultimate substrate is indeterminate potentiality or feeling, lacking any actual powers and characteristics. How is one to derive actuality from potentiality? Aristotle postulated a pure form or actuality, which he also designates as Prime Mover, because he was convinced that potentiality was intelligible only in relation to a prior actuality.

This too is the common assumption of Maimonides, St. Thomas, and Spinoza.
The reason why Spinoza takes such pains to prove the existence of an absolutely infinite, perfect substance is because he assumes that all becoming or process, all modes that become in time, can be rendered intelligible only by conceiving some infinitely perfect being of which they are the effects.
In brief, the less real or perfect is to be explained by the more real or perfect. Whitehead, however, in common with Bergson and S. Alexander, has to explain the origin of the actual from the potential.
I suggest here that he can do so only by endowing the potential with attributes which can consistently be attributed only to something actual. This is shown by the fact that Whitehead endows Process or Creativity with an urge or Eros to realize itself.
He thus introduces into the cosmic process the principle of appetition or endeavor which characterized Leibniz's monads.

The "urge" is an echo of the near-absolute, the Big Bang, the Yin/Yang of a dualism that never became a singularity, a One.
Organic relates to this as a feeling of need, and in man it takes on the form of a longing.


D. Bidney wrote:
Briefly put, the reasons for the inadequacy of Whitehead's system are two. First, he attempts to derive the actual from the potential.
This I regard as intrinsically impossible and unintelligible.
Secondly, he is trying to combine a monistic metaphysics with a pluralistic theory of physics and biology-a fallacy similar to that of Spinoza.
Instead of offering us any solution of the perennial problem of the one and the many, he merely restates the difficulties in a more ambiguous and aggravated form. He wishes to retain a monistic substrate and also to keep the independence of the individual events and their self-creativeness. At one time he gives the primacy to God and calls the individuals modes of His activity; at other times he gives the primacy to the nexus of events and conceives of God as an accident derived from the
process.
It seems to me that he actually has a vicious bifurcation between his fundamental principles, though he tries vainly to reassure us that he does not mean to introduce any real dualism or bifurcation.

The positive theses to be derived from this paper are two.
First, an ultimately intelligible theory of metaphysics must begin with the primacy of the actual, as Aristotle, the Scholastics and Spinoza insisted.
Secondly, a metaphysics which is to do justice to the problems of the one and the many, permanence and change, eternity and time, must in the last analysis be some form of
dualism. There must be some eternal principle of being over against the world of events. This was the great insight of Plato and Aristotle and the failure to appreciate that insight accounts for the mutual difficulties of Spinoza and Whitehead.
Just precisely how these two metaphysical principles are to be harmonized is still the task of future philosophy.



Along with existence God is reborn out of the increasing possibilities which make the emergence of a new near-absolute inevitable.
Each return, beginning, rebirth, universe, use any metaphor, is never the same.
In most there is no emergent unity to become conscious of itself within the Flux, whereas in others the rules, the laws, the principles, are different to those we would consider logical, or natural, in our own.


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PostSubject: Re: Interactions & Interpretations Wed Mar 25, 2015 11:39 am

The non-absolute/non-exact, fluctuating, point of (inter)action between patterns is the friction that splinters energies, and adds to entropy its increasing randomness.

Pattern (inter)acts with pattern and with random energies, exhibiting no consistent, behavioral, fluidity, and with each (inter)action entropy, uniformity - as this results in a gradual reduction of fluidity slowly becoming uniformly distributed - and chaos - as some energies do not settle on a median rate of fluidity but lose all consistency - increase.  

This gradual increase of possibilities, and decrease of probabilities (as all possibilities are becoming uniformly probable), makes the possibility for the emergence of a new near-absolute (one or multiple times) increasingly inevitable.
Each new near-absolute constitutes a new cosmos.  

Life could only emerge as a (re)action to entropy, when entropy has reached a degree where all order is diminishing.
This more efficient ordering is a (re)action to this degree of entropy, and it could not have emerged in the early stages because then order dominated.
The near-absolute is a description of a state of decreased possibilities.

Order = decreased possibilities, or increased probabilities.
In the absolute a God (in the Abrahamic traditional sense) would be a singular possibility or an absolute probability, excluding all others.
The concept of an all encompassing singularity, containing within itself all possibilities, is a contradiction:
It presupposes an outside space/time, or an anti-existent existence, and a borderline, a delineating absolute point, or line.
It also self-contradicts since the incompleteness contained by this theoretical completeness (the perfection containing non-perfection) relies on a duality where what appears is illusion and what is is hidden, underneath, above, beyond.
The latter is anti-reason, anti-nature, anti-empiricism, and so another delusion used by those who then claim the highest pinnacle of reason, and claim to be anti-god, and anti-religion.

This explains the order/chaos of the human condition, and of the living organism, and places into psychological contexts the phenomenon of nihilism.
It also explains the feminine disposition of being attracted,s educed, by the highest, available power, order, anthropomorphosized as a God, an alpha-male, and then transferred to idols and heroes and White Knights defending humanity and the positive, and valuable and right.

Life is order(ing) (re)acting to chaos (randomness), when possibility has expanded to the point where randomness makes its emergence a matter of time.  

The increasing dominance of emotions, psychology in the intellectual life of humans is an indication of a primal (re)action to a perception of world the organism is incapable of tolerating.
it is a survival tactic to settle for the non-existent, absolute, because even a "negative, within their terms, definition is better than a non-existent and unknown one.
The unknown being terrifying, and a constant source of stress/anxiety/fear.

Positivity is thusly explained, as the perspective(s) that deal with this source of unending anxiety, by proposing a certain, knowable, absolute.
Experience has been discounted, because it is the source, and so any absurdity, any translation of space/time that may contradict the experience of it is "reasonable" to those who wish to use reason not to see but to be blinded by brilliant white lights, and comforting feelings.  
Intellectual pursuits, philosophy, become engages in psychology, expanding towards social psychology (sociology, politics), and all perceptions are clouded by need, called necessity, or truth, or good, to hide what it is.
   

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PostSubject: Re: Interactions & Interpretations Thu Mar 26, 2015 11:30 am

Natura naturata = nature natured (static, absolute)
Natura naturans = nature naturing (dynamic)

The bullshit of Nihilistic dualism using new words to reintroduce the presumed and nowhere in evidence absolute, no longer as God but as One.

The terms correspond to my phenomenon/noumenon duality, one the objective, observed, interpreted, world, the dynamic, and the other, in my world-view, corresponds to the, also dynamic, observer, the subjective, the interpretation and the abstraction, the absolute.

The terms also correspond to the division of idea(l)/real, and mind/body.

This is the dualism inherent in monism to defend what it presumes and cannot provide evidence for, nor define.
Kant's thing-in-itself implies the natura naturata, as the hidden underlying more real reality.

Monism is, in fact dualism, where the experienced is dismissed as illusion or superficial or a trick, testing faith, leaving the presumed, the unexprienced, the presumed, fabrication, that annuls the first, as the one, and only Idea(L).
It's dualism is the result of its need to dismiss the experienced, the empirical, the appearing/apparent (phenomenon) so as to preserve the noetic which contradicts it - it annuls it.


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PostSubject: Re: Interactions & Interpretations Mon Mar 30, 2015 8:01 am

World
Objective
Phenomenon (appearance)
(Inter)Active
Multiplicity
Disordering (increasing fragmentation, complexity, and chaos, randomness)


__________________________

Life
Subjective
noumenon (abstraction)
Interpreted
Singularity



Abstraction = simplification/generalization of the apparent, using sensual data gathered via (inter)actions.
The brain simplifies/generalizes by cutting away the phenomenon from its dimensional possibilities.
The object/objective is reduced to a thing, an idea, a symbol, an abstraction by separating it from the (inter)activity. the more severe the separation the more the mind focuses upon the particular.

From the near-absolute (singular, absolute), the world (space/time), explodes/expands exponentially.
As order declines the speed of expansion (space time possibilities increasing) accelerates.

Near-absolute corresponds to the eastern yin/yang symbol (abstraction - mental model)

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The dualism present reflects a singularity that has not attained perfection, or an absolute state - a flaw (contradiction) is present.
Becoming never Becomes Being.

Order = absolute - singular probability
The theoretical point, Being.

Pattern = consistent, repetitive, predictable dynamism
The degree of order a pattern exhibits exhibits its order, or the exclusion of possibilities and the inclusion of probabilities.

An absolute state of order would be a state where all possibilities have been imploded into a singular probability, which is a certainty.
It would not be dynamic, but static, since dynamism is the movement towards or away from possibilities.

No absolute is present, and so the world, existence, is characterized by continuous (inter)activity - energies displaying a degree of pattern (order) or no pattern(random) exchanging energies (friction caused by interaction).
Constant (inter)activity decreases the level of order (attrition) as every (inter)action reduces the patterns involved to a lower degree of order - entropy.

The energies released from the involved patterns (interaction) either settle upon a median state or lose all pattern, becoming random (chaotic).

Chaos = a state of dynamism, energy, with no consistent, predictable, pattern present.
This state represents the exponential increase in possibility, as a pattern restricts possibility, implodes it into a probability.
This towards an absolute state of chaos can also be called infinity.
Space/Time reaching an infinite state means the possibilities are infinite: all that is possible is.
Such an absolute state is also not present.
As possibilities increase the possibility of an emergent order increases, and so the absolute state of chaos is never attained.
Instead we have a gradual increase in uniformity.
(Inter)activity gradually settles the involved patterns into a median state.
This state is a state of non-distinct patterns, because all patterns are reduced to a singular pattern, or towards it.
Randomness prevents such a state from ever reaching its absolute.

Consciousness = ordering attaining a self-correcting consistency
From life consciousness emerges as the promoter of probabilities (efficiency) within (inter)action, which increases possibilities.
As it is ordering, order is what it forages, consumed, assimilates.
A living organism feeds on other living organisms, or other patterns.
A mind, being a tool of ordering, feeds on order, or patterns, so as to preserve its own within the (inter)activity.
Just as an organism cannot consume order which is not akin to its own, so is the mind emerging within an organism unable to process, consume, assimilate patterns not akin to its own, or any (inter)activity with no pattern at all.

Symmetry/Beauty = the recognition of a manifestation of a pattern, an increase in probability.
Fitness as the expression of genetic markers, for example, indicate an increase in the probability of fertilization, and a successful gestation.
The apparent is always a manifestation of the past/nature.
What appears is the end-result of a totality of (inter)activity, perceived, by a consciousness, and interpreted as form, color, taste, odor, or in any form the organism's sense organs and brain processes have evolved to interpret sensual stimuli.

Sensual stimuli = (inter)acting medium affected by phenomenon, processes (simplified/generalized) into code, transmitted to brain where it is processed (interpreted).

The organisms past/nature determines what medium will be used, and how the stimulation of (inter)activity will be translated.
Its aggregate energies, determined by this past/nature, are organized as organ hierarchies.
How these organ hierarchies are established and the degree of effect each organ has within the organism determines its essence, and establishes its tastes, its preferences, its needs.

Need/Suffering = sensation of organism (inter)acting with world.
The friction produced maintains a constant need for energies to replace the ones lost.
Need/Suffering is the experience of existing.
Pleasure is the ephemeral, incomplete, satiation of a need.
The stress of the need is reduced to the point where it is no longer pressing, and so no longer dominates the mind.

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PostSubject: Re: Interactions & Interpretations Tue Jul 07, 2015 12:32 pm

Objectivity in relation to space/time is the approach to the (inter)activity, which consciousness lags behind, falls behind, a bridging of the subjective (interpreting) and the (inter)active world of Flux (interpreted).
Objectivity is the evaluation of possibilities, where space is the projection of the possible, in relation to the past/nature, the immutable determining sum of all previous (inter)actions, as these appear in the present, as presence. An appraisal of the possible, using patterns (order), is the un-covering, of probabilities, in relation to the organism and its presence, and is called subjectivity.
The subjective, therefore, must evaluate data as it comes from the past, and manifests as self-presence (Know Thyself), and data it receives continuously from the immediate, on-going (inter)actions, which are leaving it behind.
Time being the measure of distance between Subjective noumenon (organism) and Objective phenomenon (world).
In both cases it is the past which is explored, and evaluated in relation to self, as presence.
The appraisal is now useful as a projection towards the unknown, the yet-to-be (inter)activity of space/time.
A perceived pattern is evaluated on its consistency, its predictability: the strength of its ordering, as it relates to the ongoing Flux of (inter)activity; an appraisal of an order’s constitution compared to that of other dynamic patterns, and not, (inter)acting upon it, with it, in varying degrees of congruence, and/or antithesis.
Then it is evaluated in relation to the organism’s own organization, its own organ (inter)actions, preserving their relationships in relation to what is outside this organization of increasing synergy.
This is the basis of value judgments and their utility to the organism.


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PostSubject: Re: Interactions & Interpretations Wed Jan 27, 2016 8:23 am

A congruity of patterns remains intact in relation to other patterns, and/or congruities of patterns.
Pattern is order, and order is probability - reduction of possibility.
Patterns can combine, as congruities when they harmonize, in relation to other patterns and congruities.
They harmonize in accordance to their pattern - one in tune with the others, creating a ephemeral unity
We call these elements, to simplify the different patterns in congruence, with a unifying word.

Each pattern within the congruity has its own probability, excluding all other possibilities, creating the push/pull (interaction) with other patterns finding equilibrium in relation to each other, and other patterns not included in its congruity.
A congruity may increase in volume/mass, or decrease in volume/mass, depending no the circumstantial (inter)activity with other patterns.
This circumstantial (inter)activity is what we call Flux, and it involves other pattern in congruence, and also non-patterned energies/vibrations.

A patterns vibration represents its probability (time/space signature).
Pattern is not what it possesses, as thing-in-itself, but it IS what it is, not requiring thingness, nor self.
The pattern is what we mean by probability. Probability IS pattern.
Order(ing) is another way of describing pattern.
Chaos, or a vibration lacking pattern is one with infinite, varying, unpredictable possibilities.

A congruity is a combination of patterns.
If it is of the same it is a pure congruity, if it is mixed then it is a circumstantial congruity where different patterns (probabilities) interact pushing/pulling, given that each pattern has its own probability in relation to others.
This push/pull may find equilibrium when the patterns interlock, find equilibrium, as probabilities in relation to others.
This equilibrium is not in absolute harmony, but it remains intact as long as there is no external vibration/energy or congruity to shatter it.
We call such congruities in equilibrium elements, using a single symbol/word to represent the multiple patterns participating in its congruity.
This congruity will increase or decrease in volume, quantity/mass, circumstantially, depending no its (inter)activity with other patterns - we call this circumstantial (inter)activity Flux.

To shatter/disrupt a pure or mixed pattern congruity a force equal or superior to its mass is required - a mixed congruity will shatter easier than a pure one.
Such a shattering is on the molecular, atomic level, and results in a release of energies equal, and or superior, to the volume/mass of the patterns in congruity, and superior to the equilibrium that maintained the patterns in congruity.
To shatter/disrupt a pattern, or congruity of patterns, superior to its energies is required.

In other words a probability superior to the combined probabilities of the patterns in congruity, will increase possibilities for this congruity, tending towards chaos, or infinite possibility.
This will threaten the congruities equilibrium, its cohesion, first as mass/volume in ephemeral (inter)activity (unity), and then on an elemental level as varying probabilities finding equilibrium in a shared probability - which would be a combination of two varying probabilities in relative harmony in relation to other patterns.



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PostSubject: Re: Interactions & Interpretations Mon Sep 05, 2016 7:46 am

In my [You must be registered and logged in to see this link.] I've attempted to lay out the framework, for a structure - an outline to be coloured in, piece by piece.

In my [You must be registered and logged in to see this link.] I have began to fill in the framing, brick by brick, connecting concepts into relationships, giving them meaning all can appreciate on their own, before a world we all share in.

Here I will try to add more, in the form of simple explanations of my views.  

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PostSubject: Re: Interactions & Interpretations Mon Sep 05, 2016 8:33 am

Why I say reality is counter-intuitive...

Mind is attracted to patterns, to order.
It can only process order.
Where it can it fabricates order.

World is a process of disordering - increasing chaos that will not complete, as the Big Bang represents a near-complete, near-absolute that would have never produced existence if it had finalized into a singularity.

World is fluctuations of (inter)acting patterns and non-patterns, wheres the mind needs static abstractions, can only deal with representations.
Snap-Shots placed in succession trying to imitate the world-s fluidity.

What is flowing, what is vibrating?

The question prepossesses an answer, because the organic mind cannot deal with anything that lacks order and which cannot be reduced to a static "thing"...to then give it a name, a symbol as proof of understanding.
To deal with this mental dependence more sophisticated minds use art, the method of suggesting what cannot be presented.
This causes problems since any clever mind can manufacture suggestive art with intent other than clarifying existence.

My solution to this issue is to connect words, the symbols of representations, to the world - the noumenon to the phenomenon which limits the usage of words/symbols.
Linguistic boundaries are twofold - 1- Dictionary as the formal meaning enabling communication 2-World of appearances, restricting the application of words, and differentiating them into sensual and non-sensual.
I've given my own opinions on [You must be registered and logged in to see this link.] and their uses and abuses.
My positions on [You must be registered and logged in to see this link.] place words/symbols as the method of spreading Nihilistic dis-ease - memetic virus we are all suffering the effects of, the fever, and which I have labelled Modern.
Modern not meaning what others have given the concept, but Modern as in the continuously updated multiplicity of Nihilistic variations - memetic wave we must all ride, in Evola style (Ride the Tiger), to keep our heads above its tumultuous surfaces.
I've explained why Nihilism produces multiplicity, with ease, and why it can drown you in imagery, data, in noetic nonsense.

So what is vibrating?
The easy answer is no-thing, as thing implies a compete, absolute.
There is no "thing" vibrating, but this does not mean it is void of meaning.
What is String in String Theory?
There is, in fact, no string, but only vibration.
so to the question what is changing, what is oscillating/vibrating to be interpreted as particle, as the different types of matter/energy?

No-Thing, indeed, but vibration IS all there is.
Some have placed a more poetic word there, such as pathos, but I choose a more scientific term, being Apollonian.
The vibration IS all there is.
Its rhythm, rate of oscillation, is what I call PATTERN.
But vibration may lack rhythm, and we experience this as noise - sound lacking order, a rhythm, a tempo...melody.
This non-patterned vibration is chaos....random.

Rhythm, its speed, in relation to the observer, the sense organ, is categorized by faster and slower rates....these become matter/energy categories.
Slower rates, in relation to the organic sense organ, is interpreted as solid, as matter....faster as energy, with all the intermediate stages of rhythm/vibration in between.
This explains the many types of elements we perceive, and have yet to perceive.

Such patterns can be measured.
They are then given a value, and a name.
The measurement uses a standard the organism finds in self, or it may use an external standard such as the rhythm of gold, or quartz or whatever.
A mind can also give a vibration value in relation to a motive, a goal, an objective....setting up the dual meaning of value which some are currently exploiting to self-promote.
In both cases the word 'value' is meaningless outside a conscious organism, no matter what subsequent word-games are being used...but enough on that dull matter, made relevant only by the declarations of grandiosity that demand a putting into place.
Wasted too much time on that already.

(Inter)Action in relation to patterns
Patterns vibrating are either in-tune, or not in-tune, their vibrations coinciding, to a degree, or not.
This is what we then interpret as repulsion/attraction.
When they are more in harmony the patterns attain congruence, they attract.
When they are not the vibrations collide, producing friction, they repel.

All patterns are repelling/attracting other patterns to a degree.
The degree of repulsion, causing friction, is what adds to chaos.
But that is a topic for another time.
There is no perfect harmony, only various degrees of it.


How do these harmonizing vibrations lead to congruity we experience, interpret as elements, different unities, such as an atom.
This has to do with the path-of-least-resistance.
When patterns are in relative harmony their combined force relates to other patterns and non-patterns by force/power.
Larger aggregate energies open up more paths, breaking through lower resistance.
Resistance is redefined as a relationship between one pattern and another, or a combination/congruence of patterns, who in harmony follow a path laid down by how their combined energies relate to lower aggregate combinations.
It is natural to expect harmonies to remain in unison in relation to patterns they are both less in harmony with - the friction caused by their disharmony would repel just as the lower friction caused by their harmony with each other, would attract.


Another factor to consider is the multiplicity of patterns in unison, such as that found in the atom
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In this case each pattern relates not only to another pattern, but to two, or more, in conjunction, crating an interlocking relationship.
Repulsing/Attracting forces balance out when combined with repulsive/attractive forces in relation to another pattern, producing an interlocking web of attraction/repulsion, stabilizing the relationship into what we call an emergent unity.
There is no intent here....no will, no self-valuing.
There are only relation of patterns expressed as repulsion/attraction, harmony/disharmony.






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PostSubject: Re: Interactions & Interpretations Mon Sep 05, 2016 8:44 am

Field of Effect
Gravity

As patterns fall into congruity, their combined repulsion/attraction effect multiplies - repulsion negating attraction, but since they are in congruity we can assume that the attraction/harmony overpowers the repulsion/disharmony between them.
Therefore, a congruity of different patterns can be thought of as a balance of attraction/repulsion, expressed as an attraction field of effect.

Warping possibility means changing them into probabilities.
The filed of effect alters possibility (space) into probability, or a degree of it equal to the aggregate energies.
No awareness required,; no appreciation and choice needed.
Patterns and how they inter-relate produce the effects we then, as conscious beings, interpret in ways that make sense to us.
What makes sense to us is what is most intimate - self-awareness directs our interpretations.
More superficial self-awareness results in more superficial awareness of other - esoteric motives, subconscious motives, also direct interpretations - subjectivity.

To become objective is to take self out of the interpretation, as much as possible.


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PostSubject: Re: Interactions & Interpretations Mon Sep 05, 2016 10:19 am

Good/Evil, and good/bad, are meaningless outside an organism.
it is in relation to the organism's needs, itself as centre, that good/bad can find meaning.

Good/Bad is then converted to positive/negative.
In the context of what I already said, positive = attraction (harmony), and negative = repulsion (disharmony).

Objectivity, in reference to [You must be registered and logged in to see this link.], relationships of observer to observed, is the attainment of a third degree of detachment, and over.
From that point negative/positive must be placed outside the abstracting mind, as a standard of evaluating all patterns.
This placing the standard for defining the words outside of self, is the beginning of objectivity.

Just as matter/energy are interpretations in relation to the observing, conscious, mind, the concepts of negative/positive are also words describing a relationship of observer to observed.
outside this relationship these words are meaningless, unless they are given meaning by defining them as relationship of pattern to pattern, placing the observing mind outside the relationship, as objective observer.
The relationship is one of attraction/repulsion, as this is determined by the particular patterns and how they relate to each other.





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PostSubject: Re: Interactions & Interpretations Thu Sep 08, 2016 11:49 am

The proper words to define flux, is as patterns and random energies (vibrations/ocsillations) (inter)acting...all other words, such as "value", "pathos", "affectation", "spirit" and so on, imply a non-objective nuance, to the objective, already provided.
This insertion of the subjective element is accompanied by a subjective motive, in other words a motive other than a clear, unemotional, description of the real.

The motive will not remain secret for long, because the organism, that has attained self-consciousness, existentially needs to show itself, to exposes itself to others - for appreciation or simply to acknowledge it as being present, as apparent.
it's perception of self, and how it judged it, must be validated by another - lending ti credence.
And so, the most desperate, demand validation from all others, indiscriminately, and the less so, from more discriminating minds, whereas the ignoble and decrepit seek validation from sources that will support their grandiose self-assessments.

This is Top<>Down thinking...to fabricate a desired outcome and then select, from world, the supportive elements.
This is not the authority of a "god", but the whispering of a slave, wanting to raise his market value, so as to be purchased from the elites, to make their slavishness something to be proud of.


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PostSubject: Re: Interactions & Interpretations Fri Sep 09, 2016 5:28 pm

Considered from the vantage point of cold objectivity, using words void of emotional and all memetic baggage, attraction/repulsion can be explained using basic dynamics - patterns.
Explaining why all that we perceive, as foragers of patterns, are patterns (inter)acting.

We, as organic self-ordering congruities, unify all (inter)acting patterns into what we then call "things" or "objects".
We then categorize such unities into categories we call elements, or matter/energy types.

Non-living unities are not intentionally holding together, but are simply the only way those particular patterns can relate to each other - balance of attraction/repulsion - following unconsciously, unintentionally, paths-of-least-resistance where "least resistance" is determined by their aggregate energies relating to patterns not participating in their congruity.

The only congruity that can have an "intent", is an organic, a living, congruity.
Therefore, the only congruity (unity) that can willfully choose to take a path-of-more-resistance, is a living organism, and in this case only a living organism that has developed higher cognition.
An organism that can foresee, focus its aggregate energies, to break through more resistance, can prepare and accumulate energies, for this task to be successful, and then persist, by willful self-control.


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PostSubject: Re: Interactions & Interpretations Sun Sep 11, 2016 12:10 pm

The gradual shift from acting to intending (willing) defines the gradual emergence of organism within inorganic patterns (inter)acting, along the paths-of-least-resistance.
To conceptualize this path-of-least-resistance and how it increases, assimilating, within it patterns in closest to its rhythms, increasing its aggregate energy, and thusly changing the level of resistance it can overcome, altering its path, its space/time direction, we must imagine a river.
A river is water flowing down or within, the surface of a mountain, with atmosphere above.

These three congruities river, air, earth, represent the different rates of vibration, which we call elements
Air is not only one type, nor is earth of one sort, nor is the river pure water...they are congruities of various patterns that are more in harmony.
If we return to the river metaphor, within the H2O congruity, we call water, there are various other types of patterns - liquids, dirt, swept along by the attrition cause when water (inter)acts with soil, stones....etc.
The river is a congruity of patterns in temporary harmony, pulled together by their attraction/repulsion balance, of harmony, and pushed together externally by its i(inter)action with congruities not in harmony with it, or patterns where the repulsion exceeds the attraction.
As it flows, it accumulates more patterns, increasing its power, its force, its aggregate energy, breaking through increasingly higher levels of resistance - it is altering what is "least" in its path-of-least-resistance.
To an outside observer, it appears as a singular unity, a thing, named river, when, in fact, it is a multiplicity of patterns in congruity - harmony due to a superior attraction to repulsion dynamic.
It is in the subjective mind that the river is reduced to a singular object - its different patterns simplified/generalized into one abstraction, and given a symbol.
There is no river, without a conscious mind - there are only patterns (inter)acting in the only way they can.
The concept river is a human one - it exists in the human brain as an idea(l), a noumenon, an abstraction.

Now how, within this flow, does life emerge?
Keeping the metaphor, we can imagine iteration as a vortex, caused by the very dynamics of the congruity 'river' and its internal (inter)activity, because the river is not one cohesive perfectly harmonious congruity, when within it are included multiple patterns, and not only hydrogen and oxygen, in a congruity of H2O.
The Vortex is a circling of patterns, partially re-assimilating patterns being lost due to the river's flow.
It is a resistance, within the river's direction, down the mountainside.
As if, it had a mind of its own - it hovers, in place, while patterns flow past it, stripping part of it, and gradually deteriorating it - attrition.
Now, if we imagine the emergence of vortices within this vortex we can begin to imagine the complexity being built into what will later develop into an organism.
The attraction of like to like is not intentional, at first,but part of the dynamic of pattern in relation to other patterns, where the similar will inevitably come into congruity, if and when they come in contact with one another, simply following the path-of-least-resistance, a power relationship.
Even when it comes to life, as we know it, intention is simply the recognition of an attraction, the mind explains as being willful, only later cultivating it, as part of its willful self-ordering.
The emergent self-consciousness reaffirms its patterns, and processes, as what makes it possible, having not determined them itself.
It awakens to its own attraction/repulsion, and affirms it.

What, then, is free-will?
Literally understood it is a self-contradicting concept.
What will, wills what it lacks, ergo it is not independent but dependent, contradicting freedom.

what is free-will is a description of a choice that contradicts the path-of-least-resistance, to a degree.
The mind wills itself to take a more resistant path, so as to gain an advantage over organisms surrendered to the more innate, easy, path-of-least-resistance...it is an evolutionary competitive advantage.
This willful choice, is part of the advantage gained by projecting ni time-space so as to predict, and prepare, for costs/benefits.
The factor of risk, is always present.
This does not completely escape the path-of-least-resistance, but slightly diverts from it, by using synergy and focus to break through higher resistance.


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PostSubject: Re: Interactions & Interpretations Sun Sep 11, 2016 12:26 pm

The above explanation excludes all metaphysical angles...consciousness outside brains, words used in childish ways, feel-good explanations, paranormal, mysticism, and Abrahamic baggage...etc.

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PostSubject: Re: Interactions & Interpretations Mon Sep 12, 2016 10:27 am

Pattern = organic and inorganic order(ing).
To make it specific to organic we must use another term - behavior, and psychology, biology, particularly evolutionary psychology, is the study o organic behavior, or organic patterns of (inter)acting.
With each (inter)action attraction/repulsion come into play as the relationship of one pattern to another,, where repulsion causes friction - adding to fragmentation, expanding space/time (complexity), and adding to randomness, non-patterned energies (chaos).

If the friction exceeds the degree of attraction (harmony) the (inter)action causes a pushing away, or a breaking apart, depending on the degree of aggregate energy disparity.
This breaking apart releases patterns from their previous congruence, which may, then, be integrated into the congruity that caused the breaking apart - the beginning of feeding, of assimilation and integration.
In this description we are excluding non-patterned energies, keeping in mind that they are always participating, as "chance"....the human brain acknowledged complexity and randomness as the "chance" factor (luck, the uncanny).

Past/Nature is now exposed as a description of the pattern itself, as it repeats over time/space dimensions, where space is possibility, and dimension is a description of particular possibilities.
Therefore, movement towards a direction, is an increase in possibility, or probability.
Consciousness, organism, orients itself in time/space using perceived, therefore patterns.
Imagination exceeds the immediate, projecting or orienting congruity in reference to a probability not immediately perceived - but deduced, extrapolated, based on the evaluation of patterns, in past/nature - this is the advantage offered by pattern and its risk, when its projections lack any precedent...making them fantasy, to separate them form imagination based on precedent.

Movement towards an objective increases probability, while decreasing possibilities towards every other direction - speed of movement, multiplies this, gradually reducing the possibility of (inter)action in every other space/time dimension other than the probabilities directed towards....considered a singular direction, but actually representing a multiplicity of probabilities, which are still, nevertheless, fewer than they were when movement towards, and acceleration began.
An organism awakens to its congruity, it does not choose it.
Therefore it can only direct its movement, not begin it or stop it, for this is a nonsensical description of an absolute state: from a static or towards the realization of a static state.

If we are to use imagery to clarify, then a surfer, riding on ocean waves, is the best metaphor to describe life within the flux, only in this case the ocean is all around him and he is riding on currents within ocean.

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PostSubject: Re: Interactions & Interpretations Tue Sep 13, 2016 11:10 am

Patterns relate as repulsion/attraction, not in absolute harmony-disharmony, but in degree = the dominance of attraction over repulsion, in relation to other patterns, outside the relationship.

This is what is called TENSION, but it also has a further organic dimension, because this continuing tension of attraction/repulsion relating is the loss of energy - friction caused by the repulsion (disharmony).
This loss is perceived (interpreted) by a conscious mind as need/suffering.
In less sophisticated organism it is felt as need, lack.
Constant friction, between patterns that are never in perfect harmony, but only to a degree, is what life compensates for by willfully reintegrating lost energies - feeding, assimilating, consuming, which, in turn results in a second form of tension/stress, this time not a product of lack, but of excess (libido).
An organism, if it is alive, is in a state of excess, otherwise it would die, and be reabsorbed into the Flux.
This is the antagonism of organism with Flux - the paradox of being in opposition to the very conditions one emerges out of.
Depending on the fitness of the organism, a surplus accumulates, because of its consistent agon to reabsorb lost energies, and to direct its congruity within fluctuating (inter)actions.  
This surplus of energies, is libido, directed towards self-preservation (replenishing energies lost), expanding (adding to organism's field of effect - expanding the limits of its probabilities), the latter evolving into reproduction - the splitting of the organism, and then the cooperative combination with another congruity (reproduction).  
Storing this surplus energy increases internal stress - it being, at first, reserved on stand-by for the fight/flight mechanism, and then evolving the sexual impulse.      
An organism, if it is alive, is a continuing expending and collecting energies - overflowing.
It does not choose to move, it is thrust into movement/activity, and simply attempts to control it, direct it (will).  

Stress is what humbles an organism to necessity, and it is the root of all virtue.
Without it, a spoiled, softening, mind, enjoys a temporary state of pleasure, produced by forces outside the organism's domain.
Excessive energies tax the organism to the point of destruction, and deficient stress leads to its gradual decline, when the potential aquired and inherited, from past/nature, is decreased due to prolonged periods of de-stress.

Pleasure = partial lessening of the experience of need/suffering - the mind is liberated by the stress when it falls beneath a certain level - particular to the organism's aggregate energies determining the levels of its tolerance.
Pleasure is the partial, and/or temporary, negation of the experience of existing = flux.
Mind interprets this as relief, as...pleasing, and is driven to repeat and to increase the sensation.
*Natural motivator, in organism's that need not understand why they are inclined to behave, to act, in the way they do - an automatic benefit to a potential cost, the organism remains oblivious to.
*Two kind of pleasure, one produced by the replenishing of loss, and the second, a byproduct of the first, as the release of energies, stored and causing stress = pleasure because of absence and because of excess, the latter presuming the former.
*Dangers of pleasure is found in overindulgence, where the organism's ease in collecting energies results in a level of excess the body cannot efficiently process.
*Dangers of externally produced and maintained pleasures, such as drugs, and institutional sheltering - a softening, accelerating decay/atrophy, and a burning of cells not evolved to process chemical energies alien to the nature/past of the organism.
*Danger in easy, guaranteed, pleasures, inhibit the development of habituation with stress, resulting in lower mental/physical tolerance, even if the organism has inherited a higher level of potential tolerance.
If and when a sudden upsurge in stress occurs, due to the elimination of the forces offering sheltering, the mind expediencies a sudden, and perhaps, devastating surplus in stress that might break it, psychologically.  

Strength = *Increase of congruity's aggregate energies, adjusting the path-of-least resistance to a higher point  and/or the congruity's capacity (measure of probability) to replenish its lost energies.
*Measure of the organism's stored excess energies, which may be the product of its own fitness, or of sheltering, giving the organism's the false sense of self-worth, in relation to others.
*Measure of the organism's internal harmony - symmetry, resulting in synergy, and the potential of more focus - efficiency.

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PostSubject: Re: Interactions & Interpretations Wed Jan 18, 2017 3:16 pm

Perhaps it is a difficult, but not impossible, task to represent a fluctuating reality using static symbols, such as words.

If we are to conceptualize patterns it would be in the form of energy, a vibration - an osculating string, perhaps.
Ordered because its vibration has a consistent, repeating, predictable frequency.

To imagine (inter)activity we would conceptualize multiple such vibrations, and vibrations with no consistent frequency, but random fluctuating, or chaotic.

How then can we conceptualize the attraction/repulsion forces included in the concept of (inter)activity?
Let us consider the path-of-least-resistance as (inter)activity that has weaker repulsion to attraction, because the vibrating 'strings' are closer in frequency - they are closer in harmony.
This absence of a repulsion, a disharmony would be perceived as magnetic, attraction.
The two vibration strings would fall into congruence, their harmonious frequencies coinciding with ease as there is no repulsion to keep them apart.

now imagine two vibrations with nearly the same frequencies.
Then although harmony is present, there is also a slight disharmony that maintains them at a distance, repelling as they attract each other.
These would fall into an unstable congruity, such as a atom.
The frequencies attractive enough but still repulsing each other, producing a balanced instability that would require a force equal to their mutual attractions to break them apart, or adding to the repulsion between them until they are flung apart.

These balanced instabilities are what we call the elements.

We used the metaphor of a 'strong' in order to aid us in conceptualizing the energy, the oscillation, vibration, which is only vibration and not a thing vibrating.

Therefore...
By (inter)actions I mean the various attraction/repulsion produced by how the different rates of vibration, the different frequencies, relate to each other. Some pushing the other away, when repulsion is stronger than attraction (disharmony) and others attracting.    
These relationship produce congruities, of two or more frequencies.
If we incorporate a third or fourth vibrating string then we can envision a relationship where a stronger repulsive force can be compensated by the effects of a third vibration, creating a more complex unstable balance.  

This is what produced the different kinds of matter/energy.  

These unstable balances then interact with other congruities such as light, or air, which, in turn, (inter)act with an organic sense organ where the (inter)actions are interpreted, converted to a form the organism can process and transfer to the hub of the nervous system, the brain, if it has evolved in the particular organism.
If not the organism reacts to the stimuli in programmed, automatic ways - behaviour.

If there is an evolved brain present then the stimuli are processed and converted, again, into sensation, or in higher life forms into emotion, or in even more sophisticated life forms into abstractions.
The method of interpreting and converting is already established through trial and error, or naturally selected (a priori).
Depending on the degree of self-consciousness present, and the degree of self knowledge, the abstractions are applied as actions, or converted to more complex abstraction such as concepts, ideas, theories, mental models, then used to help the organism navigate the world, and make choices.
Depending no the accuracy and sophistication of the organism, its honesty and courage to accept what is presented to it, the consequences of cost/benefit follow.

If the costs exceed the benefits on a regular and consistent way, they repeat, the organism begins top deteriorate, or it perishes.
If the benefits exceed the costs, whether intentionally or not, then the organism flourishes, accumulating excess energies to direct towards growth, self-maintenance, and then towards reproduction, and then towards creativity - this is evolution.



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PostSubject: Re: Interactions & Interpretations Wed Jan 25, 2017 7:13 am

Attraction/Repulsion


What is described with the term (inter)action is attraction/repulsion.
If we are to use metaphors we can conceptualize the two forces in musical terms as harmony/disharmony.
A pattern is oscillating, vibration, similar to a violin or guitar string.
The ocular interpretation of a particular pattern would be a tone, with a particular rhythm.
Visually, through the medium of the phenomenon light, and when the vibration is strong enough to stimulate our ocular cells, where it is translated into neural energy, the pattern is interpreted as colour, form - image.
The other senses translate the same pattern in their own way, into the same neurological energy, which is then transmitted, via the nervous system, to the brain, in higher organisms, or where it simply stimulates an automatic, localized, genetic, reaction, as in lower life forms, such as plants, that lack a nervous system.

Attraction is the product of lower-resistance, in relation to other patterns, assimilating what is closest to its oscillation, its tone.
A pattern may be the same but out of rhythm, not in synchronicity.
Prolonged contact (interaction) harmonizes patterns, their tones falling into the same rhythms - congruence.

Dissimilar patterns (inter)acts with each other both as attraction/repulsion, depending on the degree of  dissimilarity - disharmony.  
If the patterns attract more than they repulse, they fall int a balanced relationship of relative harmony, their similar tones harmonizing, while at the same time their disharmony repulsing.
Such relationship can also become congruent, particularly when the environment of patterns also repels them to a degree greater than the repulsion present in the relationship with the patterns they fall into balanced congruence.
If more than two types of vibrations fall into a balanced congruence then the (inter)action between the two can compensate with the disharmony of one of the two with the third.
This multi-vibrating balanced congruence is what we call a particle.
A particle can be a congruence of two or more patterns, oscillating in the rhythm that makes them distinct and relating with one another in the only way their oscillation/vibrations can.

Path-of-least-resistance, on this level, refers to the harmony/disharmony balance, or the attraction/repulsion force relating easiest with what is closest to it in rhythm.
Growth is the slow accumulation of energies of the same rhythm (harmonies), or of varying degrees of divergence (disharmony), falling into balanced relationships of attraction/repulsion.
An organism, describes the organized congruence of such patterns into synergy.
A rhythm remains constant just as long as an equal and/or stronger rhythm does not intervene to alter it.
Such (inter)actions can cause a loss of energy, or a decrease/increase adjustment of the participating patterns.
Uniformity is a byproduct of this adjustment.
Loss of rhythm is also a byproduct of such adjustments, producing random oscillating/vibrations - chaos.    

Congruence between patterns remains stable/balanced just as long as the relationship of harmony is stronger than disharmony, or as long as attraction is greater than repulsion, relative to the environment of (inter)active patterns and non-patterned oscillation/vibration = energies.  

A congruence of patterns creates a field of effect equal to the sum total of their combined attraction/repulsion. Such a filed of effect, is what creates the resistance, in relation to patterns excluded from the congruence.
More or less resistance refers to how such excluded from the congruence patterns relate to the sum-total attraction/repulsion force of the congruent patterns.
Attractions pulls into the congruence, assimilating it, harmonizing it, while repulsion pushes away, resists.  


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PostSubject: Re: Interactions & Interpretations Wed Jan 25, 2017 7:31 am

What we interpret as the boundary, the noetic outline of a congruence, or what we call its form, its shape, is this field of effect its (inter)acting patterns produce in congruence.
In relation to organized, life, congruence, this has also been called an aura, life-energy.

In relation to non-living congruence it is referred to as a magnetic field, or gravity.

Mass would be the measurement of the sum-total of attraction force.
Substance would be a measure of its repulsion, its resistance.
We also call it solidity.
It refers to the congruence's exclusion of other patterns, or the rate of its sum-total rhythm.
When it is slower than the observing mind it is translated as matter - when it is faster, it is translated as energy.

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PostSubject: Re: Interactions & Interpretations Wed Jan 25, 2017 9:03 am

Within the context of our metaphor, helping us conceptualize existence, we can define assimilation, in the non-living sense, with feeding, in the living, organic sense.
Feeding is the deconstruction of the congruence, reducing it to its distinct patterns, and the attraction of those in tune with the congruence, while repelling those not in-tune with it.

The process can be traced back to (inter)activity iterating, removing the necessity of consciousness as a factor later to develop as a form of sophistication of natural processes of attracting/repulsing.

A congruence, in relative balance/stability will, in time, produce stability by the processes of its own (inter)activity.
Rhythms will harmonize, and with consistent (inter)activity, repulsion, disharmonious patterns will find balance in relation to attraction, expelling excess as the byproduct of this harmonization - radiating what is in excess.
These expelled energies may be partially reintegrated into the congruence when the field of effect attracts them back towards the congruence of patterns.
This re-assimilation is the beginning of what we call life - it starts with the process of re-assimilation, or consuming what has been produces as excess due to the (inter)active patterns relating - friction.
Iteration compensates for this constant loss, by returning the loss back to the processes that produced it.
In a metaphysical sense, this is the natural process of solipsism an living organism is inclined towards: the desire to be a self-sustaining, independent, whole.

Subjectivity would be the emergence or the awakening of the congruence to its condition, as it relates to otherness, or to patterns not participating in its congruence.
This, evolved into an awareness of the awareness of the congruence to its condition, as it relates to otherness, or to patterns not participating in its congruence.
Even in the sense of awareness iteration displays a self-referential solipsistic mechanism only disrupted by the inescapable presence of patterns and non-patterned energies not part of the iterating congruence.
Sheltering, would then reduce the effect of these external energies, protecting the self-referential process from what is outside its congruence.
Given that protectiveness can never be absolute, complete, total, the level of detachment, on a cognitive level, may become increasingly unaware of these external to its congruence patterns, but these do not stop (inter)acting with it, causing friction, on a level it cannot perceive, and gradually reducing its aggregate energies - atrophying.



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PostSubject: Re: Interactions & Interpretations Wed Jan 25, 2017 9:27 am

If we proceed, remaining true to our metaphors, we can attempt to define metaphorical symbols, such as 'meaning', and 'truth' and all linguistic codes by assimilating them into our metaphorical framework, to produce lucidity, in relation to what lies outside our control.

We begin with the concept of 'meaning'.
Meaning is a term describing a relationship between (inter)acting patterns, connecting them in an attraction/repulsion model.
We say something has meaning when we can discern these relationships as they relate to us (subjective), or simply as they relate to a standard outside of us (objective).
Another word for it is 'understanding' when placed within the context of patterns.
Understanding describing the recognition of a pattern within the patterns, connecting their oscillating/vibrating energies in a web of attraction/repulsion.

To 'know' is to perceive patterns (inter)acting, but to 'understand' is to perceive how their intricate relationship expose a pattern.

Theories are built upon such patterns within patterns (inter)acting.
A theory, or understanding, may not necessarily be accurate, or correct, for it may only be a projection of noetic abstractions relating to each other, with no external reference to phenomena, which is a term describing patterns (inter)acting, relating, outside organic interpretations of them.
Mental models, constructed with the (inter)actions of patterns with sense organs, are interpretations that may then be recombined in ways that have no relation to the patterns outside of it.
A mental model of (inter)acting, relating patterns, is either more or less successful in interpreting these complex relationships.
Natural selection, or environments, where no human artificial entity intervenes, weeds out erroneous, or imprecise mental models - culling.
An organism uses its own mental models to orient itself, within world, and to direct its aggregate energies - Will being the control and focus of these aggregate energies.
A inferior understanding and/or a erroneous perception of meaning, will produce a subsequent activity in conflict with what is present as (inter)active congruent patterns, and how they relate.
We call this an error, or false judgments.
If no mitigating protective agency intervenes the conflict (disharmony) between the interpretation and the actual, the ideal and the real, will produce friction equal to the disharmony, causing loss of energies, or even fragmentation of the organized congruence acting - death.

Death being the fragmentation of the organized, iterating, congruence, and their return to their previous state of patterned (inter)activity.
In the process some patterns are reduces to randomness, adding to cosmic entropy, - linear time, being the perception of increasing complexity, veering towards chaos.

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PostSubject: Re: Interactions & Interpretations Wed Jan 25, 2017 10:28 am

Proceeding in our explorations and remaining true to our chosen metaphor, we can differentiate between 'facts' and 'absolutes' not confusing the usage of the hyperbolic 'absolute fact' to accentuate certainty, and/or conviction, hoping for an effect.

Absolute - would describe a noetic construct, which we also call an 'abstraction'.
An abstraction is constructed by eliminating extraneous data, either because ti is not fully perceived, or because ti cannot be integrated into mental models.
This is called simplification/generalization.
Another way to conceptualize it is as a cutting-away of dimensions, if by spatial dimension we mean possibilities, leaving only those we can connect into meaningful congruities, or those where we can recognize a connecting pattern.

The mind simplifies/generalizes, in other worlds, abstracts phenomenon into noumena.
It reduces the (inter)active, phenomenon, down to a image, or a symbol, or an emotion, sensation, in more primitive, visceral terms.
This abstraction is a vague absolute, because by eliminating its possibilities, its dimensions, we reduce it down to a hypothetical 'thing" - whole, complete, immutable, static...etc.
confusing the abstraction for the phenomenon itself, is how the mind falls into linguistic paradoxes, or how it inverts the perceived into a noetic construct that contradicts it.

Fact is not absolute, it is relative, describing a relationship of patterns in congruence.
When we posit a 'fact' we do so in relation to us, and how we've discerned meanings.
A fact describes relationships, not absolutes.  
Relationships is another word for (inter)actions, and they are fluid, dynamic, constantly changing - ephemeral.  

The concept of an 'absolute fact', like the concept of a 'free-will' is a self-contradicting concept.
A factual relationship is one between patterns that are never static, immutable, perfect, complete, or eternal - the noetic parts cannot contradict the noetic whole.
An incomplete, mutable, fluid, congruence of patterns cannot be part of a complete, immutable, indivisible whole - multiplicity contradicts the abstraction of one.

This paradox is a product of literally understanding, the noetic representation for the phenomenon.
confusing the noetic relationships, in your mind, with those between patterns outside your mind.
The mental model not necessarily accurate, correct, but only to a degree. The presentation not perfect, but an approximation - superior/inferior.    

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PostSubject: Re: Interactions & Interpretations Mon Apr 10, 2017 1:25 pm

Power can be measured as a regional, local, effect – spatially… and as a spatial duration, in time – temporally.
Both measure the attraction/repulsion force of a pattern, or a congruence of patterns, often called a unity, or an organization.

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PostSubject: Re: Interactions & Interpretations Wed Jun 28, 2017 5:47 pm

See first [You must be registered and logged in to see this link.] in this thread.

To reiterate...

Existence is all that interacts - is dynamic...energy/matter.
What is dynamic can either display a repeating consistency (pattern - eidos, particle, type), or it may not (random) - the former we call order, the latter we call chaos.

All that can interact can be evaluated, perceived, if consciousness emerges.
Therefore, all that can interact can be perceived and measured and judged...but not necessarily so, as it exists whether it is perceived, and/or evaluated, or not.
existence does not vanish if there is no consciousness to perceive and to appreciate it.
Awareness emerges out of existence...existence precedes consciousness, and the possibility to perceive and to judge and to measure and to value.
Good/Bad follows the emergence of consciousness, as it is a relationship of a emergent unity and world - it is not an innate quality.
Good bad, good/evil, all measurements, judgments, evaluations are the juxtaposition, the relationship of observer to observed - of phenomenon to noumenon....of objective world to subjective mind, of the real to the idea(l).

A conscious mind judges either by using itself as the standard, or another, such as another organism (idol), or an abstraction, an idea(l).
It juxtaposes a phenomenon or a noumenon with another phenomenon or noumenon.
Self is also a phenomenon that has to be known to be used in such a way, otherwise a primitive organism, with no self-consciousness, juxtaposes a phenomenon to its need/suffering, to its automatic intuitive/instinctive reactions.
A primitive organism need not understand that a particular phenomenon, such as another organism, can deal with its hunger - the phenomenon triggers automatic reactions, not requiring understanding.
Only higher organisms can make such associations....all the up to a human where hunger can be completely abstracted and detached form reality - converted to noetic construct (ideal).

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PostSubject: Re: Interactions & Interpretations Sat Jul 01, 2017 5:05 pm

There is no need for a Conatus, for the explanation of how life emerges and how patterns attract and repel one another, based on how similar or different their patterns are.
Path-of Least-Resistance suffices to explain the attractive tendency of harmony, and the repelling tendency of repulsion.
That similar patterns will tend to become congruent, is inevitable - the attractive tendency overcoming what disharmonious repulsion tendency is present - creating a ephemeral balance, relative to other patterns interacting, or environment.

Energy is ever-present, as background radiation, as the scientists call it.
This is patterned and non-patterned dynamics - existence is what is interactive, what is dynamic.
This is where path-of-least resistance is experiences as attraction of patterns in-tune (in harmony,. agreement), relative to patterns or non-patterns that are in disharmonious to it.
No motive, no desire, no self required.

Self is only meaningful when referring to living congruities, or emergent unities, that differ from all other congruities in that they not only iterate, but they direct the unity towards a pattern in harmony with it.
At first this process is one of immediacy.
The aggregate force of the congruity overcoming all resistance inferior to itself, pulling toward it, or being pulled towards, what is more in harmony with its pattern.
Over time this process can move towards what is similar despite there being intervening patterns between it and the objective.

Plants, as rudimentary forms of life, have on awareness of where the organic elements it requires lie in the soil.
It casts out roots, seeking at random, and when it finds those elements it increases its roots quality, and quantities, to absorb the elements that are part of its own unity.
Sensing these elements at a distance, involves the intervention of a mediating pattern - soil, water, air. The plant sense, through the interaction of medium with element and then medium with plant sensory cell, the existence of the element, in a particular direction - indicated by the medium itself, and the direction, relative to the plant's sensory cell, in space/time.
It can then direct its root tendrils towards that direction...this is the emergence of Will.

When this occurs we can speak of conscious life.

The similar attracts because it is, by definition, what is closest to the vibration of the pattern, and so is less resistant.
Less resistance, less disharmony, is attraction.
More resistance, more disharmony, is repulsion.

Conatus wrote:
In early philosophies of psychology and metaphysics, conatus is an innate inclination of a thing to continue to exist and enhance itself.  
From this easiest anthropomorphosizing error of projection we come to Nihilism...as the demand or expectation to find in world what is needed, what is most like life: requiring meaning, purpose, morality, an end, immortality etc.
It places survival on a pinnacle.
It presupposes "enhancement" as an advancement, as an end.
It assumes that what motivates life, the lowest kind willing to do anything just to preserve itself, is also an innate intent, called inclination of all matter and energy.  

Harmony is the congruence of patterns - where friction of interactivity is reduced, resulting in less resistance.  

Friction is interactivity increasing chaos.
The friction of disharmonious patterns and non-patterns is what increases complexity, and chaos, and is what we call linear time.

Of course, it is much easier to deal with these complexities, by projecting human motives and desires into the cosmos, and imagining organic impulses everywhere - projecting organic motives in all interactions.
The idea that life is intended by existence is part of this comforting delusion.

Momentum is a blind inclination with no intent, no desire to self-preserve and to enhance itself.
It is the echo of an explosive Big Bang, moving towards increasing chaos, and in that movement producing new explosive expansions, and implosive near-absolute singularities.

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PostSubject: Re: Interactions & Interpretations Sun Jul 02, 2017 7:52 am

If we're going to attempt to conceptualize the entirety of existence, suing our mammalian brains, evolved to cope with world, not necessarily to understand it, then we must begin with the humble recognition that every concept we use will be a metaphor, representing a process we can only conceptualize by reducing it to an abstraction, or translating it, converting it, into a mental model - noumenon.
This noumenon will be vague and because it is vague, it will seem complete, whole, perfect, a singularity, a one, thing - abstraction.

The energy we speak of is the echo, the residual momentum of a inflation - we call this inflation a big Bang, because it has the characteristics of an explosion - instability, gradually accelerating, expanding.
So when we speak of time/space we speak of dynamic, energy.
Existence is interactive....there is no 'empty space', only degrees of interactivity, in relation to our human acuity, sensual awareness.
We can call this background radiation, dark matter, or using Heidegger's terms, we can call space "possibility" and matter/energy probability emerging out of spatial possibility.
Time we can call the momentum, the speed of inflation, which is accelerating.

We cannot call this a "primordial one', or God, unless we wish to project into it elements that are not present.
At best the Big Bang is the closest point to a singularity, a oneness, but existence proves that this was never completed.
We can say that the closest point to a singularity (an absolute) is a duality....yin/yang, or order/chaos.
The movement towards a singularity, unification into a One, which would have prevented existence, was not completed because order and chaos contradict one another - so chaos is responsible for our existence, because absolute order, the implosion of time/space into a singularity, a absolute probability, would be an END.
Therefore, because of the imperfection, if you will, of chaos (randomness not complexity) we are alive to contemplate existence.
A singularity would be static...and the very definition of non-existence.

The movement towards increasing chaos, veering to an absolute which will also never be completed, is what we experience as linear time - past = towards absolute order, or being....present = immediate past, defined by our metabolic rates....future = towards absolute chaos, or infinite time/space, resulting in uniformity.

So we have the to ends in our nihilistic paradigm, if taken literally and not metaphorically, and existence being the state of the in-between absolute order and absolute chaos.
Can we call this a one?
Yes...if we imagine ourselves "outside" space/time then the entire process can be conceptualized as a whole....but we would be confusing a mental method for conceptualizing what we are in the midst of, with the actual fact.
There is no ONE...as that would be a singularity and an end to existence...an implosion, rather than explosion - all possibility (space) would be encompassed by a singular probability, making life superfluous and impossible.
Chaos, randomness is hat saves us form this fate, condemning us to the experience of existence as need/suffering.
Randomness can be thought of, in relation to absolute order (God) as the imperfection, the negative, the evil, the bad, Satan - our benefactor and the one who "condemns" us to experience existence.
In Abrahamic terms, we are the fallen...falling towards chaos, hell, away from order, God, heaven.
In Pagan terms we are children of the light, going towards uniform darkness.
Absolute chaos would be a uniformity of infinite energy, of possibility. What we experience as pockets of higher/lower energy fields (matter/energy) would in absolute chaos be uniformly non-desctipt, as there would be no divergence form the uniformity.
All would be equally possible, and there would be nothing to perceive, if life, consciousness would be possible in such circumstances.
Life and consciousness need divergence of patterns, of ordering, to come about.
So, although chaos makes us possible, order is what we are, and therefore what we admire, value, appreciate, need - life feeds on life, means the emergent unity of patterns organized as organism, feeds on other organizations of the like.
Consciousness does not exist in some beyond, or outside space/time, but it manifests as life, to deal with time/space and chaos, and fluctuating interacting patterns.
All is war, means all is in conflict, interacting, producing friction, degrading patterns, changing them into randomness, increasing cosmic chaos.

But absolute chaos would also be impossible. As we said, space is possibility, and therefore as possibility expands, the possibility of another near-absolute, almost perfect singularity to emerge becomes inevitable.
This means that the process which brings about existence, and us to contemplate it, is also the condition through which new Big Bangs are produced.
The process never ends. There is no completion, no end, no absolute state either of a chaotic uniformity or of a ordered being, a singularity.
All is becoming.

To call any interaction that establishes a balance of attraction/repulsion, anything other than a congruity, is to purposeful project anthropomorphic metaphors to confuse and to comfort yourself.
An atom, is not intentionally holding itself as a congruity, a unity of electrons, protons, neutrons.
There it no desire, no intent.
How the pattern, the vibration electron, relates, (attracts/repulses) the pattern, vibration, proton, and how they both relate to neutron is a relationship of tension - a balance of attraction/repulsion.

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The energies are a byproduct of the original inflation, the instability, imperfection, completeness that expanded into space/time.
The particular patterns, are vibrations, oscillating at a rhythm...and we call these particles, and when in a balanced relationship we call them elements, or matter/energy.
These patterns are not fixed, not eternal, they are constantly being degraded with every interaction, thusly producing complexity and chaos....space/time.
Complexity is the fragmentation of a pattern, where a new pattern, or multiple lower grade patterns are produced...but this is not always the case...often the pattern loses its consistent, rhythm...and becomes random in its vibrations...this is chaos proper, not complexity.


At no time, in no space, is there aver a one, a whole...but only in the mind of a living organism that takes the interactions, translates them into representations, which are vague enough to be called whole, or one.
Abstraction is a translation of phenomena, experienced via a medium, or directly, through the sense organs.
The sensory organs interpret the stimulation, the interaction.
They convert time/space into a model, a representation, by eliminating dimensions or spatial possibilities, so as to process the data.
I call this simplification/generalization.
Only that can be called a one, a singularity...because it is an idea...and like all ideas it is a model, and ambiguous, metaphorical.
Man creates language using these metaphors..and then, driven by his anxiety, his existential fears, his needs, desires, he takes them literally...and not as what they are - representations, approximating, what is apparent via interaction and sensory stimulation.

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PostSubject: Re: Interactions & Interpretations Sun Jul 02, 2017 8:07 am

Some will ask, how does an emergent unity, life, attract/repel at a distance/
simple...since space/time is not void of energy, it is all inter-connected, there is no void space time for this would be non-existent existence, a contradiction....interaction via a intervening intermediate pattern makes perception, at a distance, a way interaction can use proxies.
for example, when we see something, using the sensory cells, organized into eyes, we are interpreting the stimulation of a medium that interacted with another unity.
So light interacts with phenomenon, is affected in a particular way by that interaction, and then it interacts with you, as another phenomenon, with sensory cells, and this interaction stimulates your sensory cells that then translate this stimulation into an evolved, tried and tested, code...it then transmits this to the processing center, the brain.
In lower life forms the reaction is topical, as they lack a central processing center...and only have a rudimentary form of a nervous system.

A plant, for example, reacts to stimulation topically.....these topical reactions cascade across its unity, because cells within a unity also interact.
more sophisticated organism also experience this topical interaction - for instance cold cause goose-pimples whether our mind is involved or not.
This is, in part, why we have a kind/body duality.
Along with the topical cellular automatic reactivity, we also transmit the data, by translating it, to the brain.
So we have two reactive processes at one....one, like the plants, based on cascading interactions produced by a topical stimulation, and the other via the nervous system, and the brain, processing the data.
Body has a logic of its own...and it may contradict or be contradicted by the mind....especially if the mind is infected by nihilism.
So, an man may be aroused by an under-aged female, and experience an erection, though his mind is appalled by the reaction.
Genes/Meme conflict.


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PostSubject: Re: Interactions & Interpretations Sun Jul 02, 2017 8:48 am

Beyond life with its needs and goals, there is no good/bad, no positive/negative.
Only in relation to organic goals, do these concepts arise, even if it is as basic as replenishing lost energies due to constant interactivity - what I call need/suffering.  

There is no valuable or worthless, no good or bad, but only in relation to a organic need, later developing into an idea(l).
Good bad relates to an organism's needs, or in humans in relation to his ideals, which may contradict his biological needs - gene/meme.
It has been encoded as the ethos of Abrahamism, a derivative of Zoroastrianism in combination with Egyptian spirituality, into good/evil.

Patterned, and non-patterned energies are neither good or bad.
They simply are.

Positive/Negative, likewise, requires a living organism to make sense.
The organism places itself as the standard and measures all phenomena in relation to it.
This is so even for the most primitive life forms where positive/negative simply means edible/inedible, harmless/harmful.

for man, positive refers to order, since all organisms are ordering, and desire order, and are attracted to it, and feed on it....and so the 'negative' becomes that which lacks order.
For simpler minds positive/negative refers to what is in thir self-interests and what contradicts them.

Beyond life there is no positive/negative, no good/bad. There are only patterned and non-patterned dynamic energies, (inter)acting, relating, attracting/repelling - Flux; coming together, splitting apart, balancing, harmonizing, unbalancing, dis-harmonizing....creating, destroying...uniting into congruities, splintering into...in an endless cycle.  

All value judgments are based on a intent, a goal, an end, an idea(l).
They are the juxtaposition of phenomena, or groupings of phenomena, or of a noumenon with a phenomenon, or a noumenon with another noumenon.
A juxtaposition of the real with the ideal.
This is subjectivity.

Objectivity does not refer to an absolutes static, whole, state of Being...it refers to the flux itself.
Reality is not absolute, it is process, forever changing....independently from how a subjective mind interest sit.
So to make world an objective is to desire to approach it....to harmonize your subjective interpretation with its ongoing fluctuations.
To do so you must eliminate desires, hopes, emotions, interests....because the world does not care for your organic needs.
The approach is never finalized, because wold is not static and so any interpretation must repeatedly validate itself....thusly we speak of existence as a falling away.
To deal with this eternal flux, the mind attempts to perceive patterns of predictability, to preempt change by finding an underlying order that can make it predictable.
We call this understanding. Not knowledge...knowledge is the collection and storage of data.
but understanding is also forever incomplete because not all is order....chaos means existence is always incomprehensible to a life form.
No need to add to its mystery...it is mystifying on its own.
What this also means is that existence is counter-intuitive, if my intuitive we mean ordered, or what can be arranged or in what one can find an underlying pattern to make it predictable, comprehensible.

This is the source of all anxiety resulting in pan-psychism, and Abrahamic nihilism.  
An organic desire to make it all comprehensible, ordered...potentially non-threatening, predictable, tolerable.

This is why a philosopher need not only be artist/scientist but by approaching his subjectivity to the objective, which is emotionless, uncaring, unpredictable, chaos/order, indifferent to life's needs, hopes, desires...he must become a monster, or hide from his fellow men, who would be recoiled by him, if he were to ever reveal his mind.

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PostSubject: Re: Interactions & Interpretations Thu Jul 06, 2017 2:30 pm

We are now discovering, becoming aware of, a multi-dimensional world.
There are not two, or three, with the addition of time, dimensions, but ten, or
This is in keeping with my own positions concerning increasing entropy....because expanding space/time, or possibilities, or chaos, meaning not only complexity but randomness, with a gradual deterioration of probability, or matter/energy, or order, predicts a gradual fragmentation of all the natural forces, and a splintering of dimensions.
Chaos, in the absolute sense of randomness, would be describes as infinite dimensions.

[url=Here is[/url] a visual representation to help you conceptualize multi-dimensional space/time.
we have to remember that in my philosophy this is not a absolute, because it is not a truth, but is becoming so, is a process.
Dimensions increasing is what we call expanding space/time or increasing chaos/randomness.
Using Heidegger's metaphors we will describe this expansion of space/time as increasing possibilities, tending towards infinite possibilities, where probabilities no longer make sense - uniformity.
Absolute chaos, like absolute order would be an end of existence.

I repeat Frost's own poetic way of describing the same thing...


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PostSubject: Re: Interactions & Interpretations Sun Aug 06, 2017 7:38 am

The brain is a processor of order: patterned (inter)actions.

Space is its projection of possibility these interactions imply - an interpretation of the patterns interacting and a estimation of their effect in relation to other patterns and to it, as observing pattern.
All judgments are juxtapositions.

Expanding space means an exponentially increasing degree of interactivity and of possibilities.
Where possibilities can be approximated the brain interprets this as matter/energy, where it cannot it perceives void or darkness.
Since only order can be perceived (inter)acting, the organic brain exists in a universe of order, translated into abstractions, and given a representative symbol.
Organisms cannot perceive randomness, or chaos.
Here, too, the end result in void or darkness, now wrongly associated with complexity, because patterned (inter)activities exceeding the brains ability to process, or the organism's sensual acuity, are translated into void, darkness.

Modern myth associated randomness, true chaos, with complexity, a hidden order.
The error results in adding mysticism where none is required and in the idea that everything is knowable, and therefore predictable, or pre-determined.

The psychological practice of mystifying further what is clear, or seeking to create mystery instead of clarity, is a desire to hide within the unknown human abstractions that are not validated by what is perceived, and what is knowable.
It's the argument form the negative, also part of 'positive' nihilism.
Ignorance is used as a positive in regards to a possibility that has no other validations, or references outside the processing, interpreting brain.

The logic begins with the presumption that all is order, knowable, and therefore where no knowledge exists a hidden order must exist, awaiting discovery by the worthy, or the chosen, or the christened.
occultism implies such knowledge by using ignorance or complexity, but never admitting true chaos - randomness.
Modern science and spirituality, for the most part, have made this assumption.

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