--- In osama_obeda:
7. On Mysticism
7.1 Introduction
In Section 7.2, a brief description of reality is presented. It is
found to be a two-sided reality, a
reality where opposites coexist. There is as yet no spirit, only
hints. However, our experiences of
dualism suggest much more, as presented in Section 7.3. There is
no way for these experiences
to be explained away, and it is here where the first indication of
spirit is found. Section 7.4
explains that these qualities are merely the tip of the iceberg.
There is also an impulse,
something that calls us to change, something that makes us move
and anticipate change, and we
are given choices.
If our experiences ended at this point, mysticism would hardly be
worth describing. But our
experiences don't end with the simple. Section 7.5 explains that
our emotions of greed and
jealousy are tied to our self identification, and this self has
three levels, which relate to our self
love. TRINITY IS A LOVE TRIANGLE, and so mysticism has entered at
the realm of desires. In Section
7.6, these desires drive us into a search for self that is
described by Hegel's dialectic. However,
the rationality of the dialectic depicts an incomplete picture of
self, as it ignores our sublime
nature. But our love of symbols and meaning cannot be removed from
the dialectic. THE LOVE TRIANGLE cannot be reduced into pure reason.
The reflective nature of our experience is illustrated
in the "Parable of the Scribe and the Mirror" in Section 7.7. Such
an implicit mirror implies
extreme nuance, as we balance reason with our desires.
The magic of anticipation present in the dialectic is discussed in
Section 7.8. This anticipation of
future unfoldment is extended to greater mystical experience, but
such an extreme talent implies
a close agreement with Godliness. Section 7.9 postulates that our
search for self may question
the relevance of love itself. This search may take us into deep
meditation, as we fall into
singularity and pull away from our loves. This drop into
singularity is equally apparent in our
use of language. It is equally a search for God.
7.2. Content and Context
When I refer to an anti-world, I only refer to a realm of context.
Context is a different form than
content, and this distinction is enough to account for the
observed asymmetries in our world.
There is nothing in my definitions, or in physics proper, that
declares the anti-world the realm of
anti-matter, or that all anti-particles are limited to the anti-
world. Anti-particles, e.g., positrons,
can be observed in our normal time perspective when the
psychological and thermodynamic
arrows of time coincide, and a time perspective that shows an
abundance of matter, not anti157
matter. The positron can be observed to propagate forward in time.
However, Feynman's
interpretation is that the positron is an electron that ventured
into the anti-world and found itself
in the past (see Section 6.6). It only looks like it is moving
forward from our time perspective,
implying that the anti-world and the observed world are the same
world, and only the point of
view changes. Thus, we see the effect of relativity at the sub-
atomic level.
Note that the thermodynamic arrow does not explain forward rd time
as all-inclusive. The 2nd law
of thermodynamics merely begs the question. That is, the second
law only explains forward
progression, given the low entropy birth of the universe. This low
entropy birth is a stark
realization, it is a boundary of the early universe, and it is
left unexplained. But this boundary is
possibly a lower order structure that connects to a higher order
structure, perhaps a connection to
the anti-world making a self certainty; a Hegellian determination
of Section 7.6, something that
brings along teleology.
So, if the observed world (the forward progression), contains
particles and waves, then perhaps
the anti-world is composed of supporting context, context that is
found to erase itself as antiparticle
annihilates particle. In other words, a wave-form focuses in on a
particle, a particle defocuses
into a wave, a particle/wave turns into an anti-particle/anti-wave
by reflecting itself in
time, charge conjugation, and parity. Each of the aforementioned
interactions involve relativity
in a way that has not been studied before.
Wilber (2001, page 184) introduced the categories of the pre- and
trans- fallacy, and no fallacy:
(1) Pre-Fallacy: Everything is content without context. There are
no higher structures, and the
universe expands forever into a heat death.
(2) Trans-Fallacy: Everything is context without content. There is
no lower order structure, and
the universe will eventually collapse into a big crunch.
(3) No fallacy, and in my view a unification: Both content and
context have been held in balance
to the point of criticality and phase change, leading to fine
tuning.
Note that there was no reference to mysticism, or naturalism. Only
a glove without a hand!
7.3. Dualism Hints of a Hand In the Glove
Starting with the assumption that Descartes' theory of dualism is
wrong: we may blame this
mistake for all the evils in the world, because we might claim
that monism explains reality
without the religious tension of dualism. We would leap to the
conclusion that our dualistic
experience of mind is equally explained by a "process" permitted
by the interactions of "physical
stuff."
Capra (1996, page 176) writes that "... the interdependence of
process and structure allows us to
heal the split between mind and matter that has haunted our modern
era ever since Descartes."
Physical stuff may have properties, and at their deepest level,
properties can have no
explanation. The properties are given to us as stark realizations;
i.e., the properties are
discovered. However, an explanation implies that the properties
can be simulated on a computer;
following a classical cause-and-effect path to generate a process.
This implies that the properties
can be divorced from the physical plane and placed in a computer.
This is a contradiction, i.e., if
it was our intension to show that dualism is wrong. The process
cannot be removed from the
physical stuff.
There are some arrangements of physical things that may have
dualistic qualities, but these
arrangements of physical stuff are still discovered; the sperm
must meet the unfertilized egg.
They are not the results of a computer output whose qualities are
isolated in software formalism.
Computer-like explanations are not needed to demonstrate Nature's
preferred asymmetries.
These preferences are merely discovered.
Whitehead (1967, page 190) writes: "... The universe is many
because it is wholly and
completely to be analyzed into many final actualities.... The
universe is one, because of the
universal immanence. There is thus a dualism in this contrast
between the unity and the
multiplicity. Through the universe there reigns the union of
opposites which is the ground of
dualism."
This forms a basis for dualistic division/fragmentation, in which
we experience a property that
cannot be explained. This fragmentation may be the basis of our
inclinations to divide
spirit/mind and body/brain, content and context; words/ink and
meaning/thought.
When we say: "Descartes made a mistake," we do not mean that all
of the spiritual realm is
physical, in the sense that the spiritual can be "explained." An
explanation gives only a glove
when we are searching for a hand. But the little `us' in charge
may be the same big `us' that we
share among ourselves. Thus, the `us' that permits the
aforementioned semiotic division gives us
the illusion of ego. Only the ego self (the little us in charge)
implies an illusory control issue.
The big us controls as we learn as individuals to let go. This
sharpens our intuition bringing one
nuance after another.
7.4 The Feeling of Change
Whitehead (1967, pages 237 - 238) writes of the fashioning of the
past: "It is how the past lives
in the present. It is causation. It is memory. It is perception of
derivation. It is emotional
conformation to a given situation, an emotional continuity of past
with present. It is a basic
element from which springs the self-creation of each temporal
occasion. Thus perishing is the
initiation of becoming. How the past perishes is how the future
becomes."
The meaning of our dialogue was never contained in our utterances,
in a conversation with
Whitehead or anyone else. No meaning was contained in the
MASCULINE sense of ABOUT-ness
(REASON), nor in the FEMININE sense of RECEPTIVITY (TOGETHERness).
Meaning is found in the
embrace of lovers hopelessly absorbed in their self image. The
meaning is hidden from these two
blind self loves, but these lovers are not completely blind. Once
the "idea" has been impregnated
into the mind of the otherness, there is a sense of loss and
remorse, a loss that we realize in our
old self image that were discovered to be mischievous adventures
and figments of the mind. In
the afterglow, a deeper meaning is felt in the "idea." The
new "IDEA" became the key to our
desires. But these desires can be well hidden in our choice of
words used to describe it.
Strangely, the word desire can be found missing in the dictionary
of pure reason.
Can you feel the labor pains of tomorrow? It appears that each
moment gives birth to the next.
The tension also implies a new quality of uniqueness and
plurality. Nevertheless, the tension
gives us a feeling of precognition, it sets the context in
advance. We wait for the content, unable
to identify it until we see it being written into yesterday. How
conveniently we forget the reach
of our own teleology.
Do we greet our new moment with anticipation, an artful waiting?
Or are we too compulsive to
accommodate our sublime nature? Have we fallen in love with our
image of yesterday, while
being sublimely controlled by the new moment that waits for us?
Weikart (2004) tells us that this
love of illusion was most evident in Nazi Germany's embrace of
social Darwinism a deeply
troubling love of self that caused so much human suffering, and
the ultimate destruction of the
Third Reich. We cannot reduce our creative compulsions to random
chance and natural
selection. The love of such an illusion merely breeds more tension
that is necessary to show our
true nature, a nature that will not accept illusion.
Eckhart Tolle (1997, page 18) writes that: "... Compulsive
thinking is actually an addiction. ...
Because you are identified with it, which means that you derive
your sense of self from the
content and activity of your mind. Because you believe that you
cease to be if you stopped
thinking.... To the ego, the present moment hardly exists. Only
past and future are considered
important."
I feel that the ego is to be loved, not warred upon. If we
strengthen our egos enough to surrender
to our sublime nature, we will greet the new moment with artful
waiting. The tension can be
used constructively by the ego, not by false love.
7.5 Greed and Jealousy
The three modes/forms of consciousness were described by Charles
Sanders Pierce (see Sections
3.3 and 3.4), and involve quality or simple singularity (P1),
relation or duality (P2), and
synthesis or mediation (P3).
With conflicts come the mistakes of others that we see easily. It
is harder for us to see our own
mistakes, which is why debates can become argumentative, and why
we need others to challenge
us. Nevertheless, we can tease out Peirce's three modes in the
mistakes we give witness too.
The error of the singular consciousness is the "sin" of greed, the
mistake of the most independent
and self reliant the mistake of the achiever, of capitalists.
The error of the dual consciousness is the "SIN" of jealousy. It
is the mistake of over regulation
and victimization, the mistake of the underachiever, of socialists.
If we bring these two modes into balance, we no longer see greed
and jealousy. This brings us to
the level of CONSCIOUSness where we find mediation, and it is
where we find the self that is
beyond greed and jealousy. Our MISTAKES become our ANSWERS, and we
may learn to hold onto
the emotional tension when we find ourselves in heated debate.
Looking at the three modes of consciousness does not have to be
negative, although sometimes
our own anger permits no other avenue. Yolanda King, daughter of
Martin Luther King Jr., has
referred to her father's "three dimensions of complete living," or
the THREE DIMENSIONS OF LOVE.
The first level was to love one's self, the singular
consciousness. The second was to share this
love, the dual reaction. The third level was to love God, the
level of mediation that we discover
beyond our mere EGO.
7.6 Hegel's Search for Selfness
Hegel's Science of Logic is relates closely to Pierce's three
modes of consciousness. The first
mode states a thesis that if placed into the VOID-OF-ESSENCE will
reflect itself into an opposite.
However, the same thesis isolated from its opposite, will
eventually contradict itself. We are left
with the antithesis, Pierce's second mode, which when isolated
from its original form will also
contradict itself. We are left with a thesis that must be held in
balance with its antithesis, which
gives us the synthesis, Pierce's third mode.
Gadamer (1976, page 61) writes of Hegel's logic, concluding
that . "... in order that desire might
attain true self-consciousness, the object of desire must, in all
of its `nothingness of the other,'
still not cease to exist." And so Hegel's movement, an account
given by his Phenomenology of
Spirit, is a search driven by our desires. But this search does
not end in nothingness!
Hegel (1977, page 325) essentially writes of TRINITY:
" ... the first is the Absolute Being, Spirit that is in and for
itself in so far as it is the simple
eternal substance. But in the actualization of its Notion, in
being Spirit, it PASSES OVER into BEINGFOR-ANOTHER, its self-
identity becomes an actual, self-sacrificing absolute Being; it
becomes a self, but a mortal, perishable self. Consequently, the
third moment is the return of this alienated self
and of the humiliated substance into their original simplicity;
only in this way is substance
represented as SPIRIT."
Hegel's desire is a type of narcissism driven to implosion, and
self denial leading to a rebirth and
his phenomenology of spirit. The detail shown in the writings of
both Hegel and Kant are dense,
and imply extreme self love.
I was so happy to find that Hegel's views are similar to mine
(Sections 3.3 and 3.6) that I
sometimes feel narcissitic when I review his ideas for a second,
third and fourth time. To be
mesmerized by the bright glare of our own brilliance is to miss
the point, to practice the idolatry
of "me."
The core conflict is most beautiful and telling of ourselves, and
telling of the Nature we find
ourselves married to. To see the beauty in the conflict, one may
take a deeper look into
philosophy, a deep self-loving introspection. One may follow the
train of philosophy from such
giants as Socrates, Plato, Aristotle, Hume, Kant, Hegel, W. James,
C.S. Pierce, and Whitehead,
and perhaps their predecessors 1, including mystics.
When we note Hegel's insights, we experience his dialectic
firsthand. We pursue his dialectic, a
movement where opposites are held in balance (even to the point of
destruction). These
opposites are designed to contradict themselves when held in
isolation. They sublate themselves
when the movement is over. Then we are in a state of flux,
searching for Hegel's self/essence.
The essence that holds the opposites in balance resonates meaning
in semiotic interaction/union.
Logical determinations are discovered from the essence through the
self certainty of that union.
But essence as it pertains to the absolute remains in the shadows,
holding the secrets of selfness.
That essence must hold the plural together with the singular, the
past tense with the present, the
overt with the covert. Yet there remains a preference on what is
held covertly and what is held
overtly. It holds the ego together with its many parts, but it
also holds the ego in balance with the
community.
What is it that holds opposites together? What is their affinity?
What is their empathy? It is self
love! LOVE holds opposites together, married in argument or bliss.
It is a love that holds the ego
to its duty, the love that springs from the dual reaction, the
love that is reflected into opposites
and emerges from the absolute.
A cycle has returned complete is to signify the completion of
Hegel's movement. Holding two
opposites in balance will lead to flux/growth that refutes the
balance. Tensions will build again,
and new conflicts will come into focus. These conflicts are shown
to us by the absolute of self
certainty. They stem from two opposites hopelessly in love, a love
that sources it self from the
absolute/God.
TEILHARD DE CHARDIN (1959, page 265) writes that: " ... To
perceive cosmic energy `at the fount'
we must, if there is a within of things, go down into the internal
of radical zone of spiritual
attractions. Love in all its subtleties is nothing more, and
nothing less, than the more or less
direct trace marked on the heart of the element by the psychical
convergence of the universe
upon itself... Love alone is capable of uniting living beings in
such a way as to complete and
fulfill them, for it alone takes them and joins them by what is
deepest in themselves. This is a
fact of daily experience. At what moment do lovers come into the
most complete possession of
themselves if not when they say they are lost in each other?"
7.7 Parable of the Scribe and the Mirror
The boy said to the old man: "Where have you been, I have
collected these rags and have no use
for them. But I was told that you could see a better use."
The old man said: "Yes, I have been in the desert too. That I have
been stripped of my pride,
nailed on a cross of words, and wrapped in humility. And as a
scribe I know little as any rag,
and have been asked to relinquish all my previous conflicts and
disagreements. Be gone I say to
thee, you conflicts that lead to nothingness! Be gone! You are not
part of my future! And as a
scribe I am among the smallest of the small. But as a scribe I
have returned, and what little I do
know is true. That the past will seek wholeness with the future,
and we will sew a coat of many
colors."
The boy said: "You must be joking, some of these rags are stained.
What pieces of cloth that are
stained with grease can be sewn into such a coat?"
The man looked up and said: "Boy, you cometh to the scribe with
this question. And only you
would bring forth such a hard question for me, but this is not a
new question as the answer has
already been written onto the book of truth. It is only that the
tailor that sews the coat will use
these greasy rags to clean the sewing machine. It is not my choice
to use the greasy rags in the
coat, but we must be open minded enough otherwise the tailor will
forget and we will not have a
working sewing machine. So it is not my choice to discard any rags
as I first seem to lack the
insight to see the true beauty that they might hold, yet somehow I
remember, I remember the
tailor."
The boy remarked: "You are a foolish old man, but not to hurt your
feelings we will sew this coat
of rags."
The man said: "And this is the gift that you offer the scribe, in
exchange for answer to said
question? Boy, the reflection is bright off of the mirror of self-
referral as the question was not
new enough. Help me see the art in this gift, as my eyes have
grown tired of the glare."
And the boy responded: "Your angry remark is most telling of your
feeling of superiority. I
would not harp on the newness of the questions old man. Try to see
the beauty in the conflict,
why don't you."
The old man tilted his head down, and thinking that he had miss
spoke a tear rolled down on the
face of his cheek. He had thought that he misled the boy. And the
boy seeing the tear mistakenly
thought that he had hurt the old man with his sharp tongue. And
this caused the boy to pause,
and to hesitate, knowing that this scribe was said to be among the
smallest of the small.
The boy looked at the tired old man and said: "On second thought,
the reflection off of this
mirror of self-referral is very bright, just as you said. Teach me
about this mirror so I may share
it with others. Let me read of the book of truth so I may
understand this mirror better, so I may
take the mirror into the city and share it with the elders and
philosophers that have newer
questions."
The old man looked up and saw the boy as himself, perhaps many
years ago. The boy looked up
at the old man and saw a mere reflection. The book of truth was
passed onto the young boy, but
the scribe was never seen again. The elders came to say the boy
just invented the scribe, so they
thought. And the shine on the mirror is as bright as ever, even as
the coat has grown large.
It is a reality capable of extreme nuance that leaves room for our
emotions, that allows us to love
our past while blazing a trail into the future, to sew that coat
of many colors. Such nuance
implies a break from the absolute doctrine/habit leaves room for
the possibility of a deeper love,
and so the scribe remembers the tailor. The question of nuance is
an analytical one, yet it
remains vitally important for the birth of our deeper nature when
we are open to change.
To merely know of the nuance, of the reflexive potential of our
universe, is not enough, even
when we limit our chore to the analytic. We would fall for our own
image just as certainly,
because it is nuance that is being reflected. For example, to
always look at the good in others is
to ignore nuance. It is equally necessary to teach otherness that
there is the said mirror of
introspection, otherwise the mere foundation of love is missing on
analytic terms. To drop this
exercise is to see the love of God in everything. The underlying
reality could be something as
infinitely beautiful as the love of God or it could be an
illusion/delusion of eminence
proportions. This mistake rightly leaves a reasonable doubt, but
to bring out our true nature it is
equally necessary to teach the analytic, as well as love.
7.8 Anticipation and the Mystical Experience
The meaning we read in news print cannot be isolated in the about-
ness of ink. Like the
chemistry of ink, the ego of the newspaper editor is presented to
us in newsprint as about-ness.
But about-ness alone cannot permit communication. There must be a
receptivity that
sublates/hides itself into the mere appearance of about-ness
something that permits cycles that
merely look to be recycled about-ness, something that looks very
selfish and as easily confused.
About-ness is not only a selfish love, it is a love that seeks
agreement with receptivity in the
otherness. The otherness is a reflection of about-ness that is
induced by our essence. It is outercentric
and by all accounts from the underworld 2. This unification
implies a determination given
as a "meaning," something we discover in newsprint that had been
all about the "selfish"
newspaper editor. It is a meaning/determination that is universal,
beyond space and time, while
our actual awareness is bound by about-ness and receptivity. It is
a determination discovered in
mathematics and cold logic. It is equally discovered in the beauty
of Nature and Hegel's
dialectic.
Returning to King's "Three Dimension of Love," we might look at
about-ness/OTHERness in terms
of Wilbers' pre- and trans fallacies:
About-ness: The pre-fallacy, confusing meaning with the love of
about-ness/self-love.
Otherness: The trans-fallacy, confusing meaning with the love of
otherness/receptivity.
Unification: No fallacy, about-ness/self-love agrees with
otherness/receptivity, given the love of
God.
These are the universal meanings discovered in the dialectic, as
much as can be told in the
absence of particular examples of conflict. It is a return to
Pierce's three categories, Hegel's
dialectic, King's "Three Dimensions of Love," and Wilber's
fallacies. It is a return to the ancient
triad3 and Christian Trinity. Who knows how many times these
categories have been reinvented?
The glove now has found a hand. However, we are true to our
purpose only in tuning ourselves
closely to unification. Releasing our self love and love of
otherness may lead to dissolving
barriers that support pre- and trans- fallacies. We are otherwise
protected from our own sleeping
nature, but only within limits and given the forgiving grace of
God. While Hegel slept, confusing
his dialectic with the love of human knowledge, Marx confused
Hegel's visions more so.
Hegel's dialectic is saved by bringing back the grace and mystery
of God, including mystical
experience and the mystic gift of anticipation.
A well tuned mystical experience has an OPENNESS wherein miracles
are possible. These miracles
are commonly present in semiosis and the dialectic, but may go
unnoticed. Hegel's (1969,
Volume Two, Section Two, Chapter 3) teleology is indicated by
entailments that are driven
forward by a determinism that results in their own nullification;
a determination is left in their
wake that is timeless. To anticipate timeless determination is to
employ teleology, as we lovingly
watch narcissism defeat itself. More generally, this pull belongs
to the realm of saints. It is the
realm of pure anticipation of future events, not an easy
accomplishment, but it was meant to be
learned.
Given the two types of opposing mistakes, there must be a balance.
If the opposites are held too
tightly, however, chaos will erupt. With the gentle touch of a
mystic's hand, the third principle
of love may awaken during periods of disruption, and a new
transformation can be
discovered/anticipated. The mystic, however, may never show
his/her pride. The gentle touch
may go unnoticed, hidden by our own self-love and love of
receptivity. Strangely, the space
between these loves is where dormant conflicts hide. We fill this
time in a lover's embrace,
hopelessly in love with our self image. If we look closely in the
mirror, we will see ourselves
sleeping. We need only love ourselves to awaken the scribe.
Be open to the world and blame but not, and a gift will come that
we forgot.
7.9 To Desire the Desire-less
So it is love that underscores our words and interactions. It is
love that weakly obeys the politics
of the TRINITY, a principle that implies the unreasonableness of a
desire to split reason from its
emotion. It is a son's love for adventure, a father willing to
sacrifice himself for that son, and the
holy spirit that holds the two in a LOVING EMBRACE. The TRINITY
shows a balance of desire, making
it seem desire-less and void of selfishness.
An overt desire is the source of much suffering, according to
Buddhist teachings. Wallace (2000,
pages 103 to 112) describes CONTEMPLATIVE practices, including
methods to reduce our desire for
pleasure and our tendencies toward laxity. Some meditate to
extinguish destructive desires,
bringing themselves closer to their essence (Nirvana).
To the desire the desire-less seems to be a contradiction. The
desire-less is an emptiness, a point
of singularity where even love can have no form. But nothing truly
beautiful can destroy itself.
The complete triad is overtly desire-less. Its love cancels itself
with our essence when
determinations are made. The TRIAD lets us hide our desires in our
essence. The determinations
are left as a lifeless skeleton; they are objective remains.
However, the father's love remains
hidden in the bones, and can be resurrected by new desires with a
clearer purpose.
We can hasten our own desire-less state by dying. Yet we were
given a preference for love or
blackness. If we can surrender our sleeping selves to our essence
without dying, perhaps we can
find clarification on our preference while we live. This will
bring clarity to the determinations
that we will eventually leave behind.
But in the walking life we can see our own surrender, without the
deeper meditation. This
dynamic is heard in our words, words craftily chosen to hide
deeper emotions, words that show
only the father's love, leaving a mere skeleton to be filled.
Perhaps this is a dry mathematics,
Hegel's dialectic, some deep expression of "self-love" that shows
no overt emotion to the
outside observer. Yet the father's words are deep and "complete,"
where double meanings are
given by quotation marks. The completeness was never meant to be
beyond itself, all else falling
into the singularity of understanding. There is no overt claim of
desire, only a covert seduction.
Desire is given only by our essence, unless we are confused and
sleeping. Only time-less and
space-less determinations remain. Such was the path of Hegel.
1. Kingsley (2003) advances the philosophies of both Parmenides
and Empedocles, noting that their non-rationalist
insights are underappreciated. But are these non-rationalists that
much apart from Hegel? TRINITY is every bit
consistent with Kingsley's account of love and strife.
2. Kingsley (2003, page 30) describes the underworld as a dark
place that Parmenides passed into in a poem, "... the
ultimate night that no human being could possibly survive without
divine protection."
3.TAOISM dates back to 500 B.C. Kaltenmark (1969, page 24) writes
on the Tao that: "... this cycle of hot and cold, light and
darkness, was said to reflect the alternating influences of two
sexual principles, the Yin and the Yang, which governed the behavior
of all creatures. The YIN, principle of darkness, cold, femininity,
invited withdrawal, rest, passivity; the YANG, principle of light,
heat, and masculinity, incited expansion, activity, even aggression."
Kaltenmark (page 22) writes that Tao is as much to direct, a mode
of conduct, and to establish communication. But beyond the visible
is the VOID, the visible is felt because of the union of the silent
Yin and talkative Yang. The early Taoists were mystics that taught
quietness and passivity, they were complemented by Confucianism that
promoted positive activity. In their passivity, did the Taoists
embrace a radical relativism, a sort refuted in Chapter 3? In as
much as this conflict is real, TRINITY offers a RECONSILIATION
between Taoism and Confucianism, as an undifferentiated wholeness of
Tao. The a-prioir mode of passivity, or activity, is a choice not a
universal ideal.
There is a lot of confusion regarding Hegel's belief in GOD.
Then I note that I am hopelessly in love with my own image,
sleeping in the shadows. I am
confused by the image of a God-fearing Hegel and his atheistic
opposite. I see them "fighting,"
but I can't tell necessarily who is right at the deepest level.
King's principles of love are repeated in the name of a deeper
love that is beyond me. In my
weakness of sleep, in my finiteness, all I can give is my "love"
as Hegel's synthesis. The holy
spirt has spoken, and the son will find a new path in this
synthesis. But the father will remind me
that there is no love to be given if our essence prefers darkness.
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TRINITY
The Scientific Basis of Vitalism and Transcendentalism
© 2006
Contents
Chapters:
1. An Introduction into Trinity 1
2. Evolutionary Metaphysics 17
3. Semiotic Relations 44
4. Sublime Causation in Evolution 75
5. Special and General Relativity Reissued 109
6. Quantum Mechanics and Proto-mind 133
7. On Mysticism 155
References 176
--- End forwarded message ---
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