Montréal, March 20, 2000
Date: Mon, 20 Mar 2000 17:20:21
To: ... dear all
From: winkfish <email@example.com>
Subject: follow-up to yesterday's note on complex consciousness.
the following is a further attempt at simplification of the prior articulation of complex experience which exposes the 'hole' in our western mode of perceiving and managing, and is herewith forwarded for possible supportive value in y'alls various forms of 'decolonization' effort (physical or psychological). this representation is the synthesis of a multi-year bootstrapping process and has no dependencies on bottom-up theory, though it is consistent with the general theory of relativity and quantum mechanics (the current 'mother theories') and utilizes, in a non-dependent way, gabor's quantum physics compliant 'theory of communications', thus satisfying the cultural standards of newtonian and bivalent (real only) informational theory within its broader, relativity-preserving context.
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A Reciprocal, Relativistic View of our Complex Experience:
1. our conscious experience comes to us through relativistic 'parry-and-thrust' physical engagement (Poincaré) and 'inquire-and-inform' psychological engagement with our immersing space-time.
2. the pursuit of an understanding of the way the world works leads us to the notion of 'self' and 'other', and the desire to segregate our 'relativistic' or 'dipolar' experience into 'self' and 'other' representations.
. . objective world <==> subjective world
3. relativistically, we cannot say that either one of these views is 'the correct view' since both are possible and they are complementary, reciprocal views. (to access them both at the same time is to occupy the hermeneutical, helical center of consciousness which lies between them) [as Gerhard Grössing says in 'Die Information der Physik: Subjektal und Objektal',... the logic of evolution (symmetry => asymmetry => integration => meta-symmetry , gives rise to a 'circular causality', and only when we put the 'center of awareness' between the 'subject' (observational instrument) and the 'object' does quantum theory make sense, ... a vantage point from which these two components, ... 'subject' and 'object' are understood merely as 'thought-props'.]
4. starting from our initial dipolar experience, which we can regard in informational terms, preparatory to our 'segregating' of 'self-and-other', as the 'convolution' of 'self' with space-time, ... there are two fundamental and accessible means of 'segregating' and 'illuminating' the two worlds, as have been developed by human experience (a) exclusionary filtering, and (b) inclusionary synthesis.
(a) exclusionary filtering is one of two reciprocal processes which puts self-behavioral 'thrusting' and 'inquiring' into the primacy. this process involves the describing of the properties and behaviors of 'self' to the greatest degree possible and then 'removing' all presences of this 'statistical self' from our dipolar (relativistic) sensory experience. in information signal processing theory, this is termed 'inverse filtering' or 'deconvolution'.
the drawback in this process is that since each instance of 'self', as occurs in the relativistic self-other convolved sensory input, is unique, ... we must statistically approximate the properties and behaviors of 'self' in order to (mentally) design the inverse operator and deconvolve the sensory input.
this approach implicitly assumes the illumination of space-time by plane-waves (instigated by an impulsive source) and portrays a world in stasis and the 'self' as a material entity moving on a trajectory which interacts with 'other things', generating a 'real-only' HISTORY of transactional events in linear time. this approach splits apart space and time (implies the euclidian space convention) and views motion in terms of material-causal transactions. the 'receivers' of information in this mode are capable only of 'hearing' 'real input' (quantity or intensity) and are lacking the capacity for complex input (space-time phase) necessary for synthesizing (comprehending) relational interference patterns.
the basic information units in this approach are 'real' and absolute; i.e. 'one's' or 'zeros'. accumulated experience, seen as a history of explicit material-causal transactions, is reducible, in this approach, to a bit stream in linear time. this world view is of 'actuality space', the space of material-causal transactions which stops short of considering the 'possibility space' which selectively 'gates' which possibilities will precipitate into actualities.
here the 'self' is alienated in a state of anxious opposition, detached from its containing 'other' and enslaved to material pursuit of a re-union which can only come immaterially.
(b) inclusionary synthesis is one of two reciprocal processes which puts 'otherness-behavioral' 'parrying' and 'informing' into the primacy. this approach bypasses the notion of 'things', regarding every subspace (i.e. 'subspace' seen as reciprocal of 'point') in space-time as an elemental 'voice' or 'signal'. this approach synthesizes a worldview at any given location by the interference effects of the informing signals. in information signal processing theory, this is termed 'inversion' or 'migration'.
there is no need, in this approach, to estimate the properties of 'self', nor to remove 'self' from the relativistic sensory experience.
this approach implicitly assumes the illumination of space-time by spherical waves (instigated by a coherent source) and portrays the world as moving and the 'self' as an immaterial entity in the center of the motion; i.e. this worldview, rather than excluding the self, sees the 'self' as a unique center of consciousness, that uniqueness being determined by 'Place'. the accumulating experiencing of the 'self', rather than being a history of explicit, material-causal transactions in linear time, ... is accumulated in the qualitative form of an implicit, relational 'becoming'. this approach leaves space-time intact (i.e. it implies the non-euclidian space convention) and views motion in terms of the transforming of relational interference. the 'receivers' in this process mode are capable of 'hearing' complex informational input carrying space-time phase information necessary for synthesizing (comprehending) relational interference patterns.
the basic information units in this approach are, as in dr. denis gabor's quantum physics compliant information theory, 'complex' (having a real and imaginary components); i.e. 'logon's' (rotating vector field or complex helices). accumulated experience, seen as a 'becoming' constituted by continuous evolutionary emergence, has a complex, helical expression, .. continuously bringing multitudes of real and imaginary experiences into connection inclusion in the mind. this world view is of 'possibility space', the space of relational interference patterns which selectively 'gate' which possibilities will precipitate into actualities, and thus includes 'actuality space' as a secondary, contained, subspace.
here the 'self-and-other' are continuously healed in harmonic flow, coevolving with in a coresonant, interpenetrating conjunctio oppositorum where purpose is its own resolution.
5. these reciprocal 'yang' (a) and 'yin' (b) worldviews are dually available to our consciousness, the 'yang' or 'exclusionary view' can be shown to be a derived special case of the 'yin' or 'inclusionary' view, .. the special case where the dipolarity inherent in nature is abstractly broken into two independent poles of 'self' and 'other' (the case where the curvature of space and dipolar self-referentiality goes to zero, .. i.e. where curved space 'flattens' into euclidian space and dipolar separation goes to infinity).
when we go into a crowded street, we invert our state of consciousness from 'yang' to 'yin' mode so as to 'manage' on the basis of 'possibility space' rather than on the basis of a specific trajectory, and we allow ourselves to 'drift' with the flow at the same time as pursuing our purposeful direction.
similarly, in the game of pool, we can invert our state of consciousness from 'yang' to 'yin' mode so as to 'manage' on the basis of 'shape' (space between the balls) rather than on the basis of specific shots (causal transactions), and we allow ourselves to 'drift' with the flow at the same time as we steward the pursuit of purpose of our ensemble of balls.
similarly, we can invert our state of consciousness from 'yang' trajectory based 'doing', to 'yin' space-time-centered 'experiencing', as alluded to by the imagery in scott momaday's 'house made of dawn', ..."And you were little and right there in the center of everything, the sacred mountains, the snow-covered mountains and the hills, the gullies and the flats, the sundown and the night, everything --- where you were little, where you were and had to be."
6. when we debate 'the way things are' on the basis of our respective observations of 'the world out there', we must declare which of the dual types of observation we are 'coming from' with our propositions and advocacy, ... the 'yang' or exclusionary worldview of a world 'out there' which does not include 'us', the observer, ... or the 'yin' or inclusionary world 'in here' which includes everything in a whole-and-part relational fashion.
the relationship between these two worldviews is as Einstein described the relationship between the 'field' view relative to the 'material' view;
"To use a comparison, we could say that creating a new theory is not like destroying an old barn and erecting a skyscraper in its place. It is rather like climbing a mountain, gaining new and wider views, discovering unexpected connections between our starting point and its rich environment. But the point from which we started out still exists and can be seen, although it appears smaller and forms a tiny part of our broad view gained by the mastery of the obstacles of our adventurous way up."
7. much of the discord and dysfunction in our western culture based society derives from our inverting the natural primacy of the 'inclusionary' worldview over the 'exclusionary' worldview. while the former includes the latter as a special case, the latter, being a subfeature within the latter, cannot possibly comprehend the former.
the geometric origin and nature of the discord which comes from this inverted primacy, can be visualized in the game of pool which emulates motion in non-euclidian space (the more general case). where we see the game in the 'historical' terms of a succession of material-causal transactions in linear time, ... and 'manage' on this basis (as those new to the game generally do), ... then our 'shot-making' infuses discord into the 'shape' of the configuration which inhibits the pursuit of purpose of the ensemble of balls whose interests we are 'stewarding'. on the other hand, if we see the game in terms of 'managing opportunity', and allow our stewarding center of experience to drift with the evolutionary flow, ... the ball-sinking shots will be seen as "... a tiny part of our broad view gained by mastery of the obstacles of our adventurous way up."
~~^~~ . . . when we 'manage' and when we 'regulate', ... our cultural tendency is to get together and present and debate our 'worldviews', decide on 'the best worldview' by selectively excluding 'inferior' views, and subsequently 'managing what we do' (managing actuality). this entire approach is, as described above, one of two possible reciprocal approaches available to us. the alternative, and more comprehensive reciprocal, is to synthesize a collective view of 'the world in here' which does not require the exclusion of views but thrives on diversity, putting the management of opportunity in a primacy over the management of actuality. managing 'opportunity' or 'possibility' allows one's 'self' to simultaneously 'drift' and 'reform' in the evolving flow as one pursues individual and collective purpose.
this 'yin-over-yang' or 'shape-over-shots' way, is the 'way' of the aboriginal peoples and it is the way of exceptional teams and it is an unbounded way which can include all types of purpose rather than being exclusionary and selectively focused or EITHER individual purpose OR collective purpose, or on EITHER business purpose OR social purpose etc. the 'yin-over-yang' primacy is manifest in the Zen 'there is no way to happiness (harmony), ... happiness is the way.", and this 'peacefulness' as opposed to anxiety of attaining a pleasure pot at the end of the rainbow, is felt even by the pool player who flips the primacy from 'shots' to 'shape'.
the inverse-filtered worldview suffers from its dependency on statistically determined 'typical' or 'normal' properties and behaviours of the 'self', and from the 'noise' and 'bias' generated as a consequence of operating out of a sense of alienation. while the material-causal view which comes with this exclusionary approach is of great utility, it is both unnecessary and insane to put it in the primacy over its own broader sourcing landscape, the inclusionary worldview.
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