Tuesday, April 14, 2009
In the growing cartography of scientific pantheism, which anneals to Plato, Sufism, quantum mechanics, holography, cybernetics and many other packets of self organizing equations of a sentient universe there are perhaps not surprisingly, a reflection in it's mirror of ships riding through space time, ghosts of persona, unknown variants of organic species that demonstrate in non linguistic terms, the nightmare of an organic world being destroyed for our convenience. It is as if a non human sentience is dreaming alongside of us, and we are enfolded into these dreams which infers a pliability of orientation of one to the other. Is this not so?
If we think of forms as a non linguistic mold of an alphabetic language composed in the familiar referent of semiotics, it seems that in the paranormal, forms as a language are placed in a new context that contradicts this state of affairs as if to point out the discrepancy between language as thought not being the same as the reality it inadvertently supplants. Our terms are forms as well that mold the world of the mind which the paranormal rearranges, which appears as a paradox of contradictions played out in certainty versus uncertainty as to our own orientation.
They exist!, no..they do not exist! This is allowed versus being not being allowed.The transformation of the relations between the observer and the observed is being reoriented in a ontology that is like a metaphor of dreams that tampers with our existential stance, and so we meet our guide to the realm of the intermediate, Master Chuang from the Fourth century, who has come to greet us in the Tao of The Paranormal, which brings us into the role of evolution, nature and we as part of nature being subjects of its transformative nature, as an example of ourselves as a intermediary phenomenon, an isthmus between cellular biology of a planetary system and a non local realm of organized energy termed sentience. Thought as a molder of a chimeric reality infers that referents become realities.
"Once Zhuangzi dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didn't know he was Zhuangzi. Suddenly he woke up and there he was, solid and unmistakable Zhuangzi. But he didn't know if he was Zhuangzi who had dreamt he was a butterfly, or a butterfly dreaming he was Zhuangzi. Between Zhuangzi and a butterfly there must be some distinction! This is called the Transformation of Things"
It has been said beauty is the the eye of the beholder, then again the objectification of reality in cybernetic terms is our lot in the empirical semiotics of form in an equation of division, caricaturisation and valuation which is fixed by the architecture of this lens we experientially determine by anticipation, by the frame we bring to the table. Perhaps we are the gatekeepers akin to the potters that fashion a container, which may include the world of form as a matter of consensus.
As mentioned in other short pieces I have said that in metaphysical language, water is the key characteristic in the terminology of reality, clear, colorless and without a sensory dependancy, however it is colored by it's container, the mind which lends itself in an act of embedding itself experientially on what we observe, so in effect, this form of cognition is self referential. This concept predates the same concept as found in quantum theory as well as in cybernetics. The relationship of language to experience, as a mold that creates a synthetic world that fails to synchronize with perception and cognition, and it becomes a self fulfilling secondary phenomenon in thought, which is misaligned to awareness.
"Words like the water that daily issues from the cup, and are harmonised by the Heavenly Element (of our nature), may be carried on into the region of the unlimited, and employed to the end of our years. But without words there is an agreement (in principle). That agreement is not effected by words, and an agreement in words is not effected by it. Hence it is said, 'Let there be no words.' Speech does not need words. One may speak all his life, and not have spoken a (right) word; and one may not have spoken all his life, and yet all his life been giving utterance to the (right) words. There is that which makes a thing allowable, and that which makes a thing not allowable. There is that which makes a thing right, and that which makes a thing not right. How is a thing right? It is right because it is right. How is a thing wrong? It is wrong because it is wrong. How is a thing allowable? It is allowable because it is so. How is a thing not allowable? It is not allowable because it is not so. Things indeed have what makes them right, and what makes them allowable. There is nothing which has not its condition of right; nothing which has not its condition of allow-ability. But without the words of the (water) cup in daily use, and harmonized by the Heavenly Element (in our nature), what one can continue long in the possession of these characteristics?"
The we have distinctions that are demarcations of another sort which have profoundly affected the study of the paranormal at the nexus between what we discern as space which we blithely term as nothingness.This is a deep psychology that is a subjectivity that orients us into a faulty valuation, a division between space and form, life and death as well as that which apparently exists and that which does not, what our thoughts convey and what lies behind them. In the last short essay, when I wrote about Gabriel's Horn being a representative conceptual model of a delimited potentiality being condensed by various states and station that are the loci of sentient form, one has to ask then what is the bell of this trumpet at it's most comprehensive diameter in space time?
The following text infers that these standards we to the paranormal are not reflected in it's nature as empirical objects of standardization. Our terms may not be universal in relation to a non human sentience, an example of Gregory Bateson at play, as cybernetics being a rediscovery of principles found in the Fourth Century
"Men claim that Mao [Qiang] and Lady Li were beautiful, but if fish saw them they would dive to the bottom of the stream; if birds saw them they would fly away, and if deer saw them they would break into a run. Of these four, who knows how to fix the standard of beauty in the world?"
What appears to us as the illusion of certainty, may be inverted at will, as perfection is a subjective valuation in the eyes of the beholder, an observer who is, in of himself, is an effect upon a effect.
One denys, one affirms and in the middle, our reconciliation, the engine driven by dualities both invited and uninvited are displayed by the chaotic nature of probabilistic uncertainty fixed by our anticipation and an eye that is a metaphor in all esoteric literature, that sees what it is wont to see by the mind, in a quantum equation that is as old as the Butterfly Effect itself as it is pinned in the literature of those epochs which have preceded us. The reflective nature of subject to object and object to subject are reflected by the work of Erwin Schrodinger "The world is given to me only once, not one existing and one perceived. Subject and object are only one. The barrier between them cannot be said to have broken down as a result of recent experience in the physical sciences, for this barrier does not exist." Anyone who has had a paranormal experience intuitively knows this to be so.
The relativity of proof and truth is in effect is the rediscovery of something that was discerned in the Fourth Century and is worth noting in the relationships that are prone to immeasurabilty and are incommensurable to consensus as ;
"inasmuch as the subjective is also objective, and the objective also subjective, and as the contraries under each are indistinguishably blended, does it not become impossible for us to say whether subjective and objective really exist at all? When subjective and objective are both without their correlates, that is the very axis of Tao. And when that axis passes through the center at which all Infinities converge, positive and negative alike blend into an infinite One. . . Therefore it is that, viewed from the standpoint of Tao, a beam and a pillar are identical. So are ugliness and beauty, greatness, wickedness, perverseness, and strangeness. Separation is the same as construction: construction is the same as destruction. Nothing is subject either to construction or to destruction, for these conditions are brought together into One...."
"...Only the truly intelligent understand this principle of the identity of all things. They do not view things as apprehended by themselves, subjectively; but transfer themselves into the position of the things viewed. And viewing them thus they are able to comprehend them, nay, to master them; and he who can master them is near. So it is that to place oneself in subjective relation with externals, without consciousness of their objectivity,—this is Tao. But to wear out one's intellect in an obstinate adherence to the individuality of things, not recognizing the fact that all things are One,—this is called Three in the Morning."
A tampering with consciousness is perhaps afoot as a matter of necessity and these annals of the paranormal may be a tale of evolution at play that is unanticipated by the very fact we consider ourselves to be an existential object fixed by the rules we have applied to our situation inferring that we are outside of nature. Nature itself may be not simply a taxonomy of lifeless carcasses in a natural history museum, it may be that we think of ourselves as masters of our own destiny outside of nature while, in these realities, we are it's subjects prone to be readopted without our consent. Nature may be tampering with the nexus of it's alterations, one could say this is the Butterfly Effect of re-balancing an entropic proclivity to be lopsided toward objects as well as one's self as both are identified as existential objects, where nothing could be further from the truth.
In a benign variant reminiscent, naturally of anthropomorphic behavior, the hunter becomes the prey of adaptive transformation when he begins to be capable of the transmutation of nature and so in this, we have a reply, which is perhaps a form of reordering in the human transplantation of mind upon matter, as a pragmatic necessity, or if you will, a Newtonian reaction, Ying upon Yang. The use of technology that places the state of knowledge higher than the state of being is addressed by the Tao in that;
"Those whom heaven helps we call the sons of heaven. They do not learn this by learning. They do not work it by working. They do not reason it by using reason. To let understanding stop at what cannot be understood is a high attainment. Those who cannot do it will be destroyed on the lathe of heaven."
Below the surfaces of appearances, the human chimera is perhaps being reformed by the preliminaries of deconstruction found in the shadow of the paranormal, which may be our own. In this, between the unfolding historical world of recurrence and entropy, we may find that in this play is a soliloquy of justice.
The Holy Fools, the Parnormalists who believe in an unseen world may be partaking of a portion of a natural progression where complexity, chaos and fixatives are rent apart by the quality of a strange mercy that deconstructs, that can only appear as intermediaries in this dream, in evolutionary terms being reoriented, as a profound bewilderment toward our anticipations as they become upended, in the long course of events. This is perhaps the Tao of The Paranormal.