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Tractate 4 : The Error of Copernicus (continued)
A location of centricism
With Zeno, Aristotle, and Boethius, we understand the characteristics of the universe to be:
Time and distance exist within the physical because time and distance are innate characteristics of matter and energy (Q: Can you clarify? A: Up to and through Copernicus, the West, for the most part, believed time and space/distance were aspects of the physical. Such perceptions dominated not only scientific thought, but also religious and philosophically thought. With the advent of Kant, however, such philosophical perceptions underwent the same type of traumatic inversion as occurred to science and its concept of Centricism with the advent of Copernicus.). We can add the abstractual understanding regarding the concept of Centricism to this graphic since Copernicus elevated the concept of Centricism to the level of being a basic principle of science for many centuries following his observations.
The graphic may therefore be expanded as:
Rather than spend large quantities of time building a rational for the existence of an outside to the universe, lets simply add an outside to the universe. To better understand the rationale for such a leap, one needs to retrace their steps and read Tractates 1, 2, and 3.
With this said we can move immediately into the next section and add the outside to the graphic.
A location of non-centricism
The location of non-centricism:
The characteristics:
Time and distance exist within the physical because time and distance are innate characteristics of matter and energy. Time and distance do not exist outside the location of the physical since time and distance are innate characteristics of the physical and the physical cannot be found outside the physical itself
The dynamics of centricism
Centracism involves two primary concepts: time and distance. Without time and distance no center can be found.
Time and distance invoke the concept of motion, finding, seeking, looking for, reaching for,
the point of origination, the point (0,0,0),
To understand the dynamics of Centricism, lets remove the location where Centricism is not the dominating concept:
We understand the dynamics of the universe to be what the dynamics of the universe are as perceived by ourselves and what we, at this point in time, perceive the universe to be is a region permeated with the concept of beginnings leading to endings. We understand the initial step in the process is the concept of beginning for without a beginning we cannot rationalize an ending to what it was which we were focusing our thinking process or meditation upon.
Not only do we perceive the universe to be filled with concepts of beginning end but science perceives the universe itself to be affected by such linear events as beginning end. In fact, many scientists are looking for the very process of beginning end, which they believe, may apply to the universe itself. Other scientists, unable to understand the answer to the question, What existed before the universe? are attempting to understand the mechanism required which would explain the concept of the universe having no beginning and no ending.
The major hurdle confronting scientists today in terms of building a workable model of a timeless universe is time itself. Time appears to permeate our universe from one end to the other. Time in fact appears to be an innate characteristic of matter and energy themselves.
It was Einstein who suggested: E = mc(2). c being the velocity of light in a vacuum is simply d/t and thus not only are matter and energy implied to be directly dependent one upon the other but matter and energy are demonstrated to be absolutely related to both space/distance and time.
As such, as long as we perceive the model of the universe to be a model depicting the universe to be filled with matter and energy, we will perceive the universe to be filled with time.
Does this imply we must discard our perception of the universe existing in order to resolve the paradox of Centrist systems, resolve the paradox of all things having a point of origination? We cannot discard our perception of the universe existing and expect such an action to be acceptable to beings existing within such a location. We can however build a metaphysical model, which leaves the universe temporarily intact and functioning for trillions of years or more. We can build a metaphysical model, which demonstrates a function for such an existence and as such, a function for the entities found within this subset of the whole, found within the element we call our reality, the universe.
How does one accomplish such abstractual tasks? One takes the first step and accepts the characteristics of time, and thus the characteristics of matter, energy, and space, to be infinite within its own characteristics of time itself but finite because it is just that: time.
At first glance, this may appear a strange action to take, but the precedent of accepting apparent dual contradictory characteristics is an idea that has already been set by science. It was science that first suggested we accept the characteristics of a photon to include characteristics of both matter and energy.
Since science established the concept of potentially accepting dual contradictory characteristics, there is no reason we cannot apply the concept of duality to time, space, matter, and energy. In the metaphysical model suggested of an outside to the physical, we are applying the duality of infiniteness and finiteness to the concept of this new metaphysical perception. Time is infinite for it has no end until the end occurs and time is finite in nature for time is limited to the concept of time itself.
Many would object to such a contradictory statement regarding time. Many would argue: There is no way such a perception can be proved. That is the same argument humanity used to explain why man cannot fly, why man cannot get to the moon, etc.
To continue our examination of a new metaphysical perception we are going to do what individuals such as the Wright brothers and Van Braun did. We are going to ignore critics and explore the uncharted. We are going to explore the concept that time is infinite by means of its linear characteristic but finite by means of its own existence.
Having made the decision to accept the duality of finiteness and infiniteness of time, we will accept the same of matter, energy and distance/space. But why accept the same of three new concepts, the concepts of matter, energy, and distance/space? We place the same parameters upon matter, energy, and distance/space as we do upon time because science directly ties the four together through the mathematical language of science via the equation E = mc(2). When science distances itself from their own basic perception and replaces the perception of E = mc(2) with a new perception expressed mathematically and accepted by the scientific community universally then we will metaphysically have to reexamine what it is that we are about to do in establishing a new metaphysical perception.
With this having been said we are now ready to explore the dynamics of a non-centrist location. We will do so by first establishing such a location.
So again, we come back to:
in order to build our location of non-Centrism.
We build the location of non-Centricism through the simple action of designating a location of non-Centrism:
The first question, which arises, is: Why place the location of non-Centricism outside the physical, outside the universe, outside reality? We are not going to address that issue in detail in this tractate since it was examined in detail in Tractates 1 and 2.
It should be stated at this point, however, that the diagram is not intended to suggest that Centricism can only be found within the universe and therefore cannot be found outside the universe. Nor does the diagram suggest that non-Centricism can only be found outside the universe and therefore cannot be found within the universe. What the diagram suggests is that it is Centricism which is the predominant characteristic found within the universe and that it is non-Centricism which is the predominant predominant characteristic found within the region outside the universe.
Having said this and having established the location of non-Centricism, we can now begin an examination of the dynamics regarding the location we call a location for non-Centricism.
The dynamics of non-centricism
A region of non-centricism lacks four primary elements found within a region where centricism dominates. Non-Centricism lacks the pervasive presence of time, space/distance, matter, and energy. Ignoring concepts of matter and energy for now, we can begin an examination of abstractual concepts of time and distance. Extracting the concepts of matter and energy from the region of centricism will allow us to examine the dynamics of time and distance/space.
The concept of a beginning, an origination, the origin, loses its meaning within a region we call non-Centricism. In a region where matter and energy do not exist as a part of the universal fabric, time and distance/space are elements, which in turn do not exist as part of the universal fabric. Without the perceived abstractual concepts of time and distance/space, the concept that a center can be found loses its validity as a fundamental principle of existence and thus the understanding of the concept of a non-centrist location begin to emerge.
How is it possible to find the lack of time and distance within the universe? (Q: "
lack of time and distance"? Can you explain? A: All forms of physical existence are tied to time and space. Physical existences find their very existence defined by four coordinates: the three dimension of space and the dimension of time. Without space and time physical objects could not exist, as we know them to be, physical. Abstract concepts on the other hand are not dependent upon the physical quality of space nor the physical quality of time. Granted some abstractual concepts are dependent upon an abstractual understanding of space and time but they are, however, not dependent upon the very existence of the physical qualities of space and time themselves.) The only way to find such a location within the physical is to look to the non-physical, look to abstraction.
Is this to say the location of non-centricism is found within the physical? No, rather it is to say we have within our reality the indication that a location of non-centricism does exist. We have, within our physical reality, non-centrist concepts which we can observe but which we cannot measure physically. We have, within our physical reality, non-centrist concepts we believe but which defy faith. We have, within our physical reality, non-centrist concepts we find logical but which reach beyond our rationality.
In spite of our primitive understandings regarding abstractions, we refuse to acknowledge the possibility of there existing a location where abstractions can exist outside the physical.
Our refusal to acknowledge the possible existence of a location where abstractions exist outside the physical partially emerges from the implications such an existence implies. Time and distance are concepts that provide the means by which we understand what it is to move from here to there. Zeno described such movement as incremental elements of multiplicity. Zeno, however, did not ignore the abstractual. Zeno, through his introduction regarding the paradox of space and time, introduced the concept of seamlessness.
Seamlessness, the lack of time and the lack of distance, invokes the scientific concept regarding the lack of motion. Without a distance through which to move, motion becomes a perceived contradiction and time becomes an unnecessary element. Without the existence of time and distance/space, the concept of motion becomes irrelevant. The concept of motion in and of itself creates the need for time within which to move from point B to point C. Thus without distance/space and time, motion becomes irrelevant.
The lack of time and distance does not, however, become a problem just for science. A lack of a point of origination for motion, a lack of a beginning, in essence, a lack of creation becomes what at first glance might be perceived as a fatal blow for religion. In fact, however, it does no such thing.
Philosophy, in particular metaphysical models, in a region void time and space/distance, experiences similar apparent setbacks, as do science and religion. Without time, philosophically and metaphysically, the problem of a beginning as initiated by a linear progression of time would appear to suggest there is no need to find the source of knowledge, no need to seek 1st truth, no need to look for 1st cause, no need to reach for the meaning of life itself.
Movement involving relocation through the process of incremental multiplicity, which the physical incorporates, need not be one of relocation from one physical location to another physical location.
There are two forms of movement. There is physical movement, which is characterized by the principle of multiplicity and there is abstractual movement, movement characterized by the principle of seamlessness. Abstractual movement can be found in the location of Centricism and might better be characterized as simply a process of thought displacement.
Although abstractual movement, thought displacement, seamlessness of motion, can be found within a location of Centricism, such movement would best describe the primary form of motion found within the location of non-Centricism.
To best understand such concepts lets examine the concept of physical motion existing within the location of Centricism.
For the entity of knowing - A to move from point B to point C, A must traverse distance/space, which takes the function of time to accomplish since distance/space is a characteristic of matter/energy, which produce the innate characteristic of time itself.
This process of physical movement is what could be explained as an orderly process of sequential actions or simply sequential orderliness.
Little more need be said regarding such movement since we are quite familiar with this type of motion, which surrounds us on a daily basis.
This brings us to examining motion within the location of non-Centricism. In fact, such an examination leads us directly to understanding just why such a location is called non-Centricism.
To understand movement within non-Centricism, we must rebuild the location of non-Centricism. To do so we will take the latter graphic and expand it through the inclusion of the location of non-Centricism:
To simplify the discussion we will extract the region we have already explored. If we remove the physical, we obtain:
Having removed the physical, time, and distance/space, we obtain a location where points B and C still exist but to go from point B to Point C takes no time since there is no physical distance between them.
The ramifications of such a perception may better be understood in terms of the interaction, which occurs between several entities of knowing.
In essence, this depiction now becomes:
The distance between point B and C no longer exists between points B and C.
Distance/space and time do not disappear. Distance and time remain but remain as abstractual items of knowing found within the knowing of each entity itself. Each entity of knowing which experienced time and space through the process of traveling through time and space, traveling through the physical, traveling through reality, traveling through the universe, has retained its awareness and understanding of just such experiencing.
Lets examine the graphic with many entities of knowing:
Such a perception initiates an understanding regarding what might be called a form of Brownian movement of thought, of abstraction. Brownian abstractual principles may in fact, apply equally to abstractual concepts found within a region of non-Centricism as it applies to physical concepts found within a region of Centricism.
Metaphysical perceptions now begin to emerge as the foundation of free will and the individual.
Within a location of Centricism:
- Sequential orderliness of thought, sequential orderliness of cause and effect, emerges as a universal characteristic of Centricism
- One can impact what is and what will be or what could be since what is is too short a time to exist and what will be or what could be do not yet exist.
- One develops as a unit of unique knowing through the action of free will which eventually adds to the location of non-Centricism
- One retains ones own unique self but can expand upon what it is one understands with the incorporation of the understanding of ones own self in relationship to what exists around ones self. This expansion is limited in scope by the limits of what exists as opposed to the non-existence of what will be.
Within a location of non-Centricism:
- Non-sequential randomness of thought, non-sequential randomness of cause and effect, emerges as an expansion of perceptual possibilities found as a universal characteristic of non-Centricism
- One can impact what was and what is. Experiences such as the existence of Hitlers actions and Gandhis actions exist and thus create the personality of the whole itself. (Q: Can you clarify? A: No, other than to say that omniscience by definition leads to the summation of knowing, summation of motivation of action. As such, Gandhi and Hitler, both of whom impacted human awareness through two opposing points of view, became a part of total knowing. The result, the summation of knowing, omniscience, incorporated the aspects of both men as well as the horrendous number of ripples both men initiated which in turn became, are still becoming, will continue to become part of the summation of knowing and thus mold the very personality of the summation of knowing itself.)
- One develops the potentiality of the non-Centricism location through the introduction of ones unique knowing acquired through present actions invoked while in the realm of space/distance and time found within the realm of Centricism.
- One retains ones own unique self but can expand upon what it is one understands with the incorporation of unique units of knowing which exists around ones self. This expansion, is unlimited in scope by the infinite potential of newness what will be affords the region of non-centricism.
These statements incorporate the concept of orderliness and randomness. In the Western scientifically oriented society, the term orderliness is viewed as a positive characteristic and the term randomness is viewed as a negative characteristic.
Within this tractate, the concept of positive and negative characteristics are not the issues being addressed. Rather we are examining the very basics of existence itself.
The law of inverse proportionality
Science speaks of the principle of symmetry: For every action there is an equal and opposite reaction, positives and negatives, up and down, matter and anti-matter, energy and ? (anti-energy?). Religion initiated this principle with its concept of good and evil. But what of philosophy, what is it philosophy has put into place regarding the principle of symmetry?
It might be stated that in terms of symmetry, philosophy has put forward the concept of life and death. Such a perception initiates the concept of death being a form of evil, death being a negative as opposed to the positive of life.
If we were to graph such perceptions, we would obtain:
Scientifically:
If one then combines the positive with the negatives one obtains:
And then
And finally:
Or:
Nothing
The same process can be applied to other scientific perceptions: For every action there is an equal and opposite reaction, up and down, matter and anti-matter, energy and ? (anti-energy?).
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