The Catacombs of Western Thought

White Rock, July 9, 1999

The world has, of late, been conquered by western thought and the western 'ways' which grow out of western thought, .... particular ways of perceiving, inquiring, interpreting and acting. Of prime importance in this system of western thought and ways are the roles of language and literacy, knowledge, wealth and power. Regulatory schema are control-hierarchy oriented and power is drawn from one's positioning within these hierarchies. If one can accrue or inherit sufficient wealth within the western rules of the game, one can establish or buy into one's own control hierarchy, ...otherwise, the rise to power, for those who seek it, comes from running the gauntlet of an educational system based on a zero sum win/lose competition with respect to explicit knowledge and rational intelligence. The weighting of implicit knowledge and relational intelligence (e.g. as in 'the arts') in the scoring schemes in this competition (a system which extends on into business and government) is negligable, and the rationally-gifted 'winners' move through this cultural filter with special passports and keys to societal privilege and preferred access to positions of power and affluence.

What is currently being noted as problematic in this cultural system is that it innately pursues a progressive, exclusionary 'purification' of rationalism. Systems of rationalism are 'innately incomplete' by Goedel's Theorem, and are prone to coming into conflict with themselves. This proclivity for emergent conflict arises from the fact that an executor of rational procedures, or 'rational agent' cannot, at the same time, 'stand on its own shoulders' and observe the patterns emerging from the interference of multiple rational agents. This is a basic 'quantum behavior' principle which is stated in its most general terms in Richard Feynman's formulation of Heisenberg's uncertainty principle; ... "one cannot design equipment in any way to determine which of two alternatives is taken, without, at the same time, destroying the pattern of interference."

That is, focusing on a selected alternative isolates one from the information related to the interplay between the containing environment and the rational procedure. For the members of a submarine crew, it is well to focus on one's specific rational routines without considering interference with the containing whole (e.g. the approach of destroyers and depth charges) because the submarine is a mechanical system which is amenable to centralized control by the captain, ... but the members of a community are not operating within a fixed mechanical system since 'community' is an implicit, evolving entity and the single-minded pursuit of one's rational procedures shuts one off from the information which provides an overview of englobing interference patterns within which one is a constituent-participant. This conflict, between the single-minded focus on rational procedure execution and one's interpretation of, and constituent-participant role in a broader englobing dynamic, is brought to the fore in the film 'Das Boot', where crew members feel the conflict between their rational roles on a submarine and the englobing dynamical politics of love and war in which they are like a molecule of water with a flowing river, ... a situation wherein rational thinking comes into conflict with itself.

The reliance on rational structures, then, provides no answers for those situations where where such structures come into conflict with themselves. We can say that 'there is a mistake' in the rational system which gives rise to this conflict, and this opens the door to 'corrective action', however, Goedel's proof shows that such mistakes can be like snakes under the rug wherein our 'correction' simply displaces the problem and we must 'go to infinity' with our repairs before the rational system is free of self-conflict; i.e. 'all finite systems of logic are incomplete.' Implicit or 'relational' knowledge, in which we have the ability to view ourselves within our own viewfield, 'by bringing a multitude of real and imaginary experiences into connection in our minds' (Einstein), is the natural parent of rationality. That is, this 'geometrical-experiential theorizing', as it is termed by Einstein, is the means by which we, as infants, bootstrap our own separation of 'self' out of the englobing whole and evolve our explicit knowledge, and it is equally the means by which we can 'override' the innately irresolvable internal conflicts within our rational structures. The ordering principle in this schema is harmony of whole and part, or 'harmony of englobing container with contents', as opposed to the ordering principle in our western rational approach of 'true' or 'false', 'good' or 'bad', 'worse' or 'better'.

Many western leaders (scientific, political, religious) advocate the 'special role of man' because of his rational skills and this leads to a rather different view of 'how well we are doing' and how we need to approach the problems which face us. For example, Pope John Paul II, in his current encyclical 'Fides et Rationality' (Faith and Rationality) underscores the importance of recognizing the special role of man and rationality, and encourages the faithful to continue to believe in the 'universal knowledge of good' (and evil), the binary and absolute underpinnings of rationalism which allow us to act 'immediately' in the interests of what is 'good'. In 'Fides et Ratio' the Pope observes; "If something is true, then it must be true for all people and all times." ... "Hypotheses may fascinate but they do not satisfy. Whether we admit it or not, there comes for everyone the moment when personal existence must be anchored to a truth recognized as final, a truth which confers a certitude no longer open to doubt."

Meanwhile, relativity would tell us that there is no place to 'drop anchor' and the only stable reference is evolution itself, the harmony of living, evolving nature, ... implicit patterning which transcends the binary-rational but which is available to our sensory equipment and aesthetic, intuitive perception, ... our 'geometrical-physical' reasoning, as Einstein says.

Democracy as a one-man, one-vote rational, rule-based control structure is referred to as 'the tyranny of the majority' by those who tune in to the 'incompleteness' of rational structures, .... those who believe that we are pushing rationality beyond its useful limits, putting it into an annatural primacy over our 'relational intelligence'. Others, believe that the answer to our problems is more and more rationality, rather than subordinating the rational to our intuitive ability to tune-in to whole and part harmony.

For example, Eric Chaisson, Harvard Astrophysicist, in presentations at the systems sciences (ISSS) meeting in Asilomar last week, opines that 'democracy' in the rationalist sense of rule-based controls, "is working quite well locally and globally". Chaisson argues that to improve it, "we must make certain that the populace is technically literate", ... "we must disseminate 'quality science', quality education", and "we must look to the stars, .... we must use the free and clean energy of the 'planetary star' (the sun).

This energy (power) and control-based 'causal' view of man's democratic progress, ... the underpinnings of 'cosmic evolution' in Chaisson's terms, ignores the whole-and-part dissonances which it induces in its containing environement; i.e. the single minded focus on rationally "solving problems one at time", the brute-force, causal fabrication of the future by and for the rationally fittest, flies in the face of 'whole-and-part harmony' by its single-minded rational focus which ignores 'interference pattern information', in the same manner as is described by Feynman with respect to 'quantum behavior'. The problem here has been described by Nietzsche, ... "The belief in purpose collapses with the belief in cause", ... Chaisson's view of man's 'cosmic evolution puts the belief in rational 'cause' into the primacy, and the belief in purpose, which Nietzsche implicitly relates to harmonic 'attractors', necessarily falls by the wayside. If there is a whole-and-part harmonic ordering principle in nature, ... and if man is an interpreting, participating constituent of nature, then the elevating of rationality and cause into primacy over the pursuit of harmonic collaboration puts man into a fundamental conflict with himself.

Provisions for cultivating implicit knowledge and relational intelligence, necessary for the pursuit of harmonic collaboration, is in the western culture, being left to 'ad hoc' initiatives outside of the backbone system of purification of rationality and control, and is visibly losing ground against a rising tide of rational controls. Since the western system is grounded in win/lose competition based on rational measures of 'success', ... i.e. the achievement of rational goals as measured by the amassing of material wealth, ... those rising into positions of power in the control hierarchies of business and politics, as purification continues, are beginning to lose the respect of the community since 'respect' derives less from rational performance (so-called 'success' in the western culture) than from the relational harmonies which the individual induces in his englobing community.

What is clear here, is that man has a choice of cultivating his individualism (cultivation of self-image or explicit status) and/or cultivating his individuality (cultivation of ontogenetic 'self' or implicit status), and there arises, once again, a question of primacy in that if he puts 'cultivation of self' into the primacy, his explicit status will 'naturally' follow, while if he puts 'cultivation of self-image' into the primacy as he is encouraged to do in the western educational system, his cultivation of 'self' will not only NOT naturally follow, it will likely be betrayed. The cultivation of 'self' and the inducing of relational harmonies is more a question of implicit knowledge (experience and wisdom or 'relational' understanding and skills), than it is of rational proficiencies (i.e. it is a question of primacy). Thus the western 'purification of rational process and achievement' via non-respect-based power and control hierarchies is coming into serious conflict with itself.

This western system of the primacy of the explicit and rational over the implicit and intuitive emerged roughly three thousand years ago, coincident with the advent of a 'thing-based' phonetic language (as distinct from a relational, space and flow based language), and represents an interval of one part in 1.5 million with respect to the life of the earth, a ratio which is equivalent to .0576 seconds relative to a day, ... the time it takes to snap a picture with your Kodak Brownie. Seen from this vantage point, where man is a constituent-participant in nature, rather than a divine creation ranking beneath God and angels and above animals, plants and minerals, the western cultural 'empire' represents a single snapshot in the earth-family's photo-history album. If man feels himself to be a part of the whole 'family' of nature, .... then he will associate with both those snapshots before and after his appearance 'in the picture' as well as the one he appears in. That is, his sense of belonging will put the implicit feeling of belonging (belonging to the evolutionary flow) into the primacy over his 'explicit' feeling of belonging (his physical lifetime).

That man is capable of implicit-over-explicit belonging is well-demonstrated by the Camelotian desire of serving 'something greater than oneself', .... e.g. serving family or community envisaged in terms of 'implicit concepts' which endure beyond the lifecycles of their component parts, ... just as the organs of the body represent implicit functionality which endures beyond its component molecules which are continually being replaced or the tornado endures beyond the air molecules which move into it, take their turn at 'tornado dancing' and moving on out again, and as the candle-flame endures beyond the flow of incandescent hydrocarbon particles which give it its explicit form and thingness 'on their way through'. The question of whether this 'implicit belonging' stops at 'man', the species, or goes on to include the whole of nature is, amongst other things, a religious question, as is evident from the gap between east and west, the pantheism of aboriginals, celts and buddhists versus the homocentricity of Christianity, Judaism and Islam.

As has already been alluded to in quoting from 'Fides et Ratio', basic assumptions concerning nature and reasoning are also interwoven. These assumptions, which lie hidden from everyday view in the 'catacombs' of Western thinking, include the following three assumptive domains;

I. In regard to the primacy of the space-time continuum over the secondary notions of matter and time.

The general theory of relativity shows that space is not uniform but is 'curved'; i.e. the 'radius' of a local spherical volume of space increases in proportion to the total energy inside the local spherical volume [1], including the energy equivalent of the mass contained therein. Instead of saying that space is locally 'curved' depending on its energy content, we could equally say that space 'deepens' locally depending on its energy content, since in going from the outside 'surface' of the volume to its center will require a deeper penetration given by the 'excess radius'. This curvature of space is not directly measurable since the 'things' occupying this space are all 'warped' in the same way, ... thus all measuring instruments, since they are space-derived entities (the 'precipitates of space') warp in the same way as the objects they are measuring (see Richard Feynman's 'Six Not-So-Easy Pieces' for an easy to understand explanation of curved space).

The point is that 'space' is anything but the abstract void which we are implicitly taught that it is, ... i.e. that space is simply the empty nothingness between 'things'. Instead, according to modern physics which has stood the test of almost a full century, space is a dynamical 'field-filled' volume which gives birth to the secondary notions of 'matter' and 'time'. For Faraday, electromagnetic fields were the primary reality and matter was a derived phenomenon (Tweney and Gooding), as they were for Einstein [2].

That the latent energy and ordering pull of space is the 'mother' of matter can be visualized by thinking about scattering some iron filings on a table top; ... in the presence of a non-negligeable magnetic field, if one vibrates the table (to overcome the friction which prevents the iron filings from moving) the iron filings will begin to align and show the 'field' pattern. In other words, 'space' is not 'empty' but contains changing, and often swirling patterns of energy which occasionally give birth to matter.

On another scale level, one can think of this same geometry in terms of 'tornados' where the swirl is the primary reality and the dust, moisture and debris moving through the swirl is a secondary phenomenon. Tornados, like turbulent swirls in a fast-moving river are 'of the whole' yet move independently and influence the overall flow, since they are constituent-participants in the overall flow. Atmospheric and terrestrial (river flow) swirls are clearly derived phenomena, ... descendents of energy fields in space such as the microwave energy from the sun which breeds convection currents and photosynthetic oxgen on earth.

Since matter is secondary to space, it makes sense to think that our 'identity' or 'self' is also 'of space' rather than being a derived phenomenon emanating from our cerebral or other material. As pointed out by Rashevsky, Rosen, Mikulecky and Dress, 'function' in our bodies is in a primacy over its material structure, rather than vice versa. One can think of the molecules 'blowing in' to give structure and visibility to the swirling functions of the heart and body organs, as in the manner of dust into the tornado (Rosen's 'metabolism-repair' model). As these scientists point out, "the fabrication of an organism does not follow from how it works"; i.e. an organism is not a closed system but an open system in a continual state of breakdown and re-fabrication in conjunction with its containing environment. That is, the induced functional ordering emanates from the containing 'ether' which co-occupies the space occupied by the organism, and of course, these swirlings can and do become more complex and have more complex inter-relationships as time goes by.

For example, it may happen that larger swirls swallow/beget other swirls as a hurricane begets tornados or as the eukaryotic swirl begets internal prokaryotic sub-swirls which then act as 'organelles', ... and as the human swirl begets subswirls such as the tetrahymena-like 'peptide receptor' swirl, the so-called 'molecule of emotion', and the paramecium-like tubules in the interior of a neuron, ... so-called 'quantum processors' which are not only the result of 'inclusionary' structure (a 'system within a system' in the same open inclusionary manner as a 'swirl within a swirl') but which use inclusionary logic based on complex informational units ('qubits') which feature inclusionary or 'fuzzy' states (zero AND one).

II. Things, Thing-Properties and Thing-Behaviors

Traditional science and today's mainstream science and perception and inquiry is based on 'thing-properties' and 'thing-behaviors'. The notion of a 'thing', far from being innate in nature, is the product of assumptions and generalizations. First of all, we assume that the 'thing' is independent of its surroundings in an absolute or EXCLUSIONARY manner, rather than in the INCLUSIONARY manner of a swirl within turbulent flow . This exclusionary assumption flies in the face of the secondary nature of matter, as discussed above. Secondly, although each swirl-thing has a unique identity determined by its evolutionary history and relationship with the whole of space-time, ... our abstract notion of a 'thing' is really an abstract categorization, ... a secondary construct based on the common, external and measurable, generalizable properties of swirls. Thus a 'thing' and its 'properties' represent a mutually defining tautology.

The abstract notion of non-unique 'things' (persons, objects etc.), which derives from categorization and generalization, ignoring the evolutionary history of the 'thing' and its continuing historical relationship with the whole (of which it is a constituent-participant), ignores the latent order-inducing 'fields' in space and 'sets up' as a secondary consequence, the notion of empty, passive, absolute (euclidian) space. And since 'things' are defined out of the context of their evolutionary history, ... i.e. out of the context of 'time', ... we must now put 'time' back into this notional, 'thing-based' reality to deal with motion and change (the phenomena which gave us awareness of ourselves and our containing reality in the first place). Since 'time' is no longer packaged together with space and matter, as in our original sensory perceptions, we must find a new and now independent reference to describe the patterns of change we see.

III. Linear Time, Cycles, Trajectories and Attractors

As Plato said [3] in his 'Timaeus', ... the repetitive movements of the stars and the sun in the heavens, ... i.e. the oscillations of the planetary system gave us the conception of both 'time' and 'number'. Since the Greeks believed in a base of 'perfection' to the universe, ... as in the perfection of the 'circle', it was an easy step to think of 'day' and 'night' in absolute, binary terms, but that 'step' was and is a step from reality into asymptotic abstraction. Had Janis Joplin met Plato, she would have chided him, ... "... tomorrow never happens, ... it's all the same fucking day, man." And had Plato met Kepler, Kepler would have told him not only that orbits were elliptical rather than circular but this planar geometric, ... a 'voyeur' rather than 'immersed' view, ... depended upon (was 'relative' to) the notion of a static reference point or 'attractor', ... i.e. the 'center' or 'focus' (fiery point) which we assumed was 'stationary' (at least we ignored the details of its trajectory, even though we would perhaps find out, some day, the trajectory of the sun-center (the geometry of the sun's 'attractors') relative to some other 'center' which would further complexify our view of planetary trajectories.

And if Plato had met Denis Gabor (discoverer of holography) and had read his 1946 paper 'Theory of Communications', Plato would have found that his notion of time and number, of euclidian space and exclusionary logic, did not mesh with quantum behavior. Gabor showed how time and frequency are not independent of one another in 'quantum' nature; i.e. that 'time' is necessarily a quantity derived from 'space-time'. The notion of 'frequency' is also false when take out of the context of space-time, since a single frequency only has meaning if it has infinite extent in both forward and past time (if it had no beginning and no end).

Time on its own is a derived quantity, and if we take another look we see that everything is bound up in everything else, ... our planet, 'third rock from the sun' as the atrophysicist Eric Chaisson calls it, is an entity which was originally induced out of the ether, perhaps in gaseous form like a morning mist, and the orbit it is in, is also 'pre-ordained' by the fibonacci-spiral form of the 'unfolding' of space-time, as is described by Kepler's third law [4].

Similarly, Friedrich Cramer ('Order and Chaos') points out that the 'space-time orbitals' exist in advance of the orbiting bodies; "It is known that the Cassini division, as well as the other large gaps in the ring, correspond to 'resonance zones' of Mimas, one of Saturn's moons. The particles missing from the Cassini division would have orbited with exactly half the period of Mimas or, so to speak, one octave higher. Such behavior is called resonance, not only in acoustics but for periodic processes in general. Further gaps correspond to resonances of higher order. What is the explanation of these observations?" Cramer goes on to discuss a wide variety of natural symmetries observing that Jupiter and Saturn orbit the sun with periods whose ratio is exactly 2:5, that all of the planets, as Kepler demonstrated, have orbital periods which are in a natural 'musical' harmony (fifths, thirds, octaves etc.), that one can derive the 'golden mean' and the fibonacci series from these natural relationships and that in mathematical phase space, these harmonic relationships, which emerge along the boundary between chaos and order, show up as the most stable 'solutions'.

Thus, physics is telling us that both 'matter' and it's explicit dynamical geometry are secondary, derived entities which are induced by implicit 'fields' (gravity, magnetics and strong and weak attractor fields). But our classical philosophy (in the West), our education and our language has been built upon the perfectionist notions of 'things' in their own right and linear time which emanates from 'perfect circular oscillation' and pure 'frequencies', ... all mathematical abstractions. This perfectionist, absolutist base for things, space and time leads to a lot of twisted thinking, ... twisted thinking that the 'mystic warrior' Ed McGaa says that we must now expose as being twisted, since it is infusing our society with dysfunction.

For example, using these abstracted absolutist concepts of space, time and matter, we implicitly see the 'present' as being a 'complete thing in itself', ... an ensemble of all things in their current states of motion etc. Yet, this 'ensemble of the present' can only take on meaning from its implicit evolutionary history, and its ambiguous but continuous future (we know that the future will not be disjoint from the present, on a relational pattern basis.). Our conception of present reality, then, is not 'detachable' from its history, but inclusive of it, as is the belief of the aboriginal peoples. There is no true understanding which comes 'in the moment' out of 'things' in themselves, as is implied by explicit knowledge and logic. This is the delusion of the 'humilityless twit' as the old retiring managers referred to the incoming 'most successful' university graduate a recent (1997) 'wellspring session'. Our absolutist beliefs in 'good' and 'evil', the self-standing completeness of the present, which lead in turn to our populating of business and political control hierarchies on the basis of explicit knowledge, seem to be turning the whole regulatory population into humilityless twits who look out upon the world as detached voyeurs or 'parasites of the visible' as Donald Kunze says.

In the domain of 'causality', Mickulecky and others point out that we have neglected Aristotle's fourth cause' i.e. 'final cause' (purpose or attraction). The notion of 'purpose' is implied by the existence of attractors in the ether which precede the material presence of 'things' as in Friedrich Cramer's and other examples. Meanwhile, because we assume that a 'thing' is a 'thing in itself' instead of a secondary phenomenon of the etherial 'field' with its harmonic pulls and unfolding patterns, we see a 'thing' as being like all other 'things' in its category and assume that it will behave the same under the same circumstances. In other words, we assume that we can ignore the unique evolutionary history (experience) of the 'thing' in seeking to understand its behavior. In the domain of people and neo-classical economics, this led to the notion of 'the rational investor', which was shown to be false, ... people have unique memories and experiences, as well as unique emotional thresholds which can lead to the emergence of very different behaviors under the same environmental circumstances. The person who has been twice bitten by a dog does not welcome the approach of a dog, as another who has never been bitten. The Serb [or Albanian] who's father was killed by an Albanian [or Serb] does not greet an Albanian [or Serb] in the same way as he would another Serb [or Albanian]. Evolutionary history or 'quantum entanglement' puts a particular 'spin' on things such that they can only be approximately generalized.

This problem with generalizing leads to problems with the notion of 'cause'. Donald Rubin [4] shows how we err in ascribing 'cause' where we cannot establish a direct relationship between 'cause' and 'effect'; i.e. when we say that 'the Arabs did this' or the 'Serbs did that', we are assuming that race is a 'cause', which is false reasoning. This twisted thinking, based on generalization and ignoring of evolutionary history (experience), nevertheless permeates our societal regulatory processes.

The fact is that experience does make a difference and regulation of complex systems whose behaviors are modulated by the experience (quantum entanglement) of the components, ... i.e. all systems in nature, ... requires 'relational intelligence', ... an understanding of implicit attractor-patterns which transcend rational intelligence based understanding.


Over the past three thousand years, ... an interval representing less than a millionth of the earth's life, the Western cultural system, based on putting rational intellection in a primacy over intuitive intellection, ... via the system of control hierarchies which emanate from this inverted (with respect to nature) reasoning model, has risen to global dominance. The rational system is based on the primacy of absolutes, .... absolute 'things in themselves', absolute time, and absolute void in the space between things, ... a system of logical exclusion and exclusionary logic, which believes that we can know and build upon 'true' and 'false' and 'good' and 'bad' and that we can employ negative feedback control systems to 'cause' the system to 'progress' from 'worse' towards 'better' by 'eliminating problems' which stand in the rationalist system's pathway.

Because of the underpinnings of absolutes in the Western approximated view of reality, 'relational intelligence' needed for the understanding of interwoven attractor patterns in the implicit 'fields' (the 'ether') is heavily devalued. Thus, the system, in populating the control hierarchies, tends to 'pay a premium' for 'rational intelligence' (IQ) and take whatever it happens to get on the 'relational intelligence' side, with respect to the person's ability to 'navigate complexity' and contribute to 'community harmony'.

Since relational intelligence emanates from a person's ability to discern ordering patterns by 'bringing a multitude of real and imaginary experiences into connection in the mind', it is cultivated by developing the individual's 'co-resonance' skills, ... i.e. their ability to 'tune in' to the containing whole. Relational understanding does not come from an externally designed and imposed, structured education, as Vygotsky and others have noted, but by supporting, in an educational sense, a person's natural ontogenetic (self-development) needs; i.e. from 'situational learning', as it is sometimes called.

That the Western culture and global society has built its regulatory systems upon absolutist space, material and time assumptions is leading to major divergences between society and nature, and to internal conflicts between the system and itself. There is abundant scientific proof of the incompleteness of the rationalist underpinnings and the self-conflict exposure, however, as has been discussed, the notion that we 'know what's right' in an absolute sense has become a religious belief, ...not only in the doctrine of western religions, but in the religion of traditional science, as Berkeley noted in the wake of Newton, and as Prigogine and others note today. We have 'faith' in the infallibility of our own views, even though our own rationality is in conflict with itself on this issue, and tells us that all perspective is limited and selective, that a complex system can never be fully described and that all attempts to describe complex systems are 'culture laden' with observer intent.

Meanwhile, we continue on, encouraging our children to betray their ontogenetic development and conform and 'be successful' in a system which seeks a continuing purification of rationalism, an exclusionary process which stripmines the rational assets of youth, leaving gaping, unattended wounds in their psyche and stunting and destroying their relational gifts in the process. The educational process feeds into similar stripmining processes in business and politics where power is allocated by position and positions are filled according to perceived rational effectiveness skills.

Those who opt out of this mad race towards 'the crystalline purity of logic', as Wittgenstein calls it, ... to the 'zero traction point' with respect to reality, ... write songs such as 'Everybody Knows' (Leonard Cohen), ... and everybody does indeed know that 'the ship is leaking' and 'the Captain is lying', but most feel themselves to be impotent with respect to changing the system.

The mystic warriorship of Ed McGaa, the Oglala Sioux, and the 'indigenous manifesto' of Taiaiake Alfred, represent initiatives which would re-awaken us to the absolutist assumptions which lie in the catacombs of Western thought and which we have built our huge rationalist edifices over top of, ... catacombs which make the soil toxic with respect to our efforts at rapprochement with nature. In our rationalism-induced ignoring of our evolutionary history, we have become mesmerized by the notion of 'problems' to the point that we have forgotten about 'purpose', ... i.e. the implicit attractors in our evolutionary space-time continuum.

In pulling out of this rationalism-over-relationalism death spiral, we must, as Taiaiake Alfred indicates, act to undermine the intellectual premises of this inverted reasoning, and follow through with pattern-breaking actions. We must cease cooperating with this blind, rationalist mode of regulation and resist the injustice which emanates from it.

In doing this, it is not necessary to disavow technology and return barefoot to the forest and jungle, nor is it necessary to use physical violence, ... it is simply necessary to 'swallow' these rational structures with the higher-dimensional reasoning afforded by our 'relational intelligence', ... reinstating the 'relational-over-rational' and 'implicit-over-explicit' rather than continuing to leave them in their unnatural inverted polarities. At all levels in the system, in education, business and politics, we need to cultivate and reward those behaviors which put community harmony in a primacy over rational achievement.

* * *

[1] Einstein's 'Field Equation' is as follows, ... r' = G*E/(3*c**4) where r' is the 'excess radius' of the local spherical volume, 'G' is the gravitational constant, 'E' is the total energy within the local spherical volume (including the energy equivalent of the mass of any materical contained within the spherical volume.

[2] "Since according to our present conceptions the elementary particles of matter are also, in their essence, nothing else than condensations of the electromagnetic field, our present view of the universe presents two realities which are completely separated from each other conceptually, although connected causally, namely, gravitational ether and electromagnetic field, or --- as they might also be called --- space and matter." (Alfred Einstein, 'Ether and the Theory of Relativity', an address delivered on May 5, 1920 in the University of Leyden).

[3] Plato, in his 'Timaeus' "... for had we never seen the stars, and the sun, and the heaven, none of the words which we have spoken about the universe would ever have been uttered. But now the sight of day and night, and the months and the revolutions of the years, have created number, and have given us a conception of time, and the power of enquiring about the nature of the universe; and from this source we have derived philosophy, than which no greater good ever was or will be given by the gods to mortal man."

[4] Kepler's third law can be viewed in terms of the radial coordinates we perceive, and in the context of the 'Heraclitean candle' notion of reality as a continuous 'unfolding', since it is the law which speaks to the common harmony of all the planetary orbitals but does not mention 'matter' per se. In other words, it is a law which deals with the 'swirling' of the ether which 'comes before' the derived notion of 'matter';

Kepler's third law is given by

R**3/T**2 = k

That is, "The ratio of the cube of the mean orbital radius (R) to the square of the orbital period (T) is a constant (k) for all planetary orbits."

or ..... R**3 = k*T**2

... We would expect this 'space-time harmony' law, which is 'thing-free' to embody some sort of relationship between the awareness of spatial volume and the rate of unfolding; i.e. the rate at which the spheres of flow subsumed each other as in a smoke ring or etc. all growth and evolution seems to have this sphere-subsuming sphere aspect to it, as discussed above. The notion of being immersed in a volume which is 'flowing' is fundamental to our perception and understanding and precedes our attempts at simplifying abstractions; i.e. the infant does not, initially, even distinguish himself from the volume, the oneness of the container, he senses he is immersed in.

If we let the pace of volumetric growth be given by the surface area of the growth cycle (periodicity), to tie in to general relativity rather than to the linear time abstraction, we can rewrite kepler's third law as;

..... 4/3*pi*R**3 = k1*4*pi*T**2

We might articulate this; 'the rate of unfolding of space (spatial volume) is proportional to the growth cycle as indicated by the surface area of the growing volume (i.e. to 'ontogenetic time', as implied by the fibonacci geometry)

When we plug in the numbers for each quarter-period of growth, we get;


areal time step T surface area vol. of R sphere

(real integers) (4*pi*T**2) (4/3*p*R***3)

1 4*pi*1 4/3pi*1

2 4*pi*2 4/3*pi*2.82843

3 4*pi*3 4/3*pi*5.19615

4 4*pi*4 4/3*pi*8.00000

What we see is that space unfolds (repairs itself?) in a fibonacci like sequence when referenced to the stepwise advancement of the surface area of the growth volume. That is, the nth term (8.00000) is almost equal to the sum of the (n-1)th term (5.19615) and the (n-2)th term (2.82843)... i.e. the actual sum is (8.02458).

So kepler's third law seems to say that the solar system 'unfolds' with the same space-time geometry as an ammonite or a sunflower.

[4] Rubin Causality: "Rubin Causality : Many proposed causalities work well in one context (or appear to, at least) but not in another. To solve this problem, some modern philosophers have tried to limit their causalities to specific contexts, circumstances, or conditions. Accordingly, Rubin causality (named for Donald B. Rubin) is defined in the limited context of an experimental milieu . Under Rubin causality, any relationship demonstrated in an experiment (where the units of analysis are randomly assigned to experimental and control groups) is a valid causal relationship; any relationship that cannot be demonstrated in an experiment is not causal. To illustrate, suppose that we want to measure the effectiveness of a putative anti-bacterial soap. We apply the soap to a single bacterium. If the bacterium dies, the soap works. But if the bacterium dies, we still have this problem: sooner or later, all bacteria die; maybe this one died of natural causes. We eliminate this (and every other alternative hypothesis) by showing that a placebo treatment does not kill the bacterium. But since the bacterium is already dead, how is this possible ? The fundamental dilemma of causality, according to Rubin, is that, if we use an experimental unit (a bacterium, e.g. ) to show that "X causes Y," we cannot use that same unit to show that some "non-X does not cause Y." We solve this dilemma by assuming that all units are more or less the same. This allows us to treat one bacterium with the anti-bacterial soap and another with a placebo. To make sure that the two bacteria are virtually indistinguishable, however, we randomly assign the bacteria to the soap and placebo. Since random assignment is unfeasible in some situations, Rubin causality holds that some variables (e.g. , "race") cannot be causes."

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