_µT_m Scenarios, T₂(M)

There are very good reasons for not calling inner Musculpt “darsana” and for not calling a “psycho-ideograph” a “darshan” or a “namarupa” or a “namadrsta” or any of the myriad other such terms: the unacceptable physiological, psychological, social, and political agendas built into historical interpretations of Sanskrit terminology. Darsana is not simply an “audience with” -- the Pope, the guru, the president, whomever. Nor is it merely a subtle-inner-paranormal vision, visualization. Naming and notating are early internal stages of institutionalization, with all the implied horrid collective consequences; they are the start of population control, of human systems management -- internal “technical errors” in practice which become writ large as systems of mutual dominance relations. Institutionalizing the practice? No, just simply no. Nitti, nitti: no distinction between the heard sound and the notation of the sound heard; no distinction between the envisioned and the record of the vision. The notational medium is the theory of the practice! And that medium is equally accessible to all. Take the medium away from mediums and give it to the people. Anyone of everyone permitted to be a Medium for the Day! Take a trance reading on the collective need, the prevailing quantum relative-state. Why someone like Julius Evola did not long hang with Sri Aurobindo is rather obvious, given Evola's orientation to gender issues and his political agenda. Less obvious is why P. D. Ouspensky decided to leave Aurobindo after so short a visit. The essential serial gradient of Aurobindo's Synthesis of Yoga is: dissociation, personification, projective identification -- with a decisive slant toward empathy and away from abstraction. The dissociative process is begun with deep relaxation by means of whatever physical practice (pranayama in Aurobindo's case), yielding a modicum of psychophysiologic deautomatization, which is deepened by concentration in self-observation of sensory-motor, emotive, and mental functions. The dissociation is further deepened by personifying each discriminated attribute of the various states entered upon, by psychologically distancing those attributes via projective exteriorization, and by unquestioned obedient submission to that which is thus exteriorized: not saying “I” to anything (to adapt a phrase favored by G. I. Gurdjieff, adapt it for description of the method Aurobindo learned in 1908 to stop roof-brain chatter and hence enter a state of Nirvana: self-attributed thoughts no longer so attributed, but exteriorized as incoming Asuras, anti-divine mental beings or demons, which thus become avoidable by practice of dissociation; absence of roof-brain chatter is necessarily in, and only in, m-logically-valued dissociation states, states of voluntary dissociation as EXORCISM, which, in the waning European Middle Ages was exteriorized by projection to the demonic possession justifying witch burning, and today and during the 20th century governs and governed dissimulation of Lukasiewiczian m-valued logics and the multiple values of the wave-function of Schrödinger's atemporal quantum wave equation: The Copenhagen Interpretation was the Witch Bull of the Twentieth Century!). This internal submission, spiritual obedience, is facilitated by naming the personified attribute according to the mytho-religious and poetic cosmogonies-cosmologies embodied in Sanskrit -- thus imparting/imputing numinous meta-properties to that which is submitted to. Even the explicitly impersonal -- stated to be the quintessence of impersonality -- is personified with a name. Dissociation is not lost in personification, but deepened by the involved transference (His, Her, The Mother, God, The Father to the obedient son and daughter sadhakas, and so on: gendering the ungendered; parenting the unparented; childrening the unchildrened). Preeminence of the language game raised to the level of mantric poetry. The final stage is identification with the numinous, the numinous personified and projected over dissociation: saying “I” only to… Supreme Supermind or Unbounded Wholeness or howsoever named. When this is done on public display, it sets in motion collective psychological, social, and political processes, which, of ancient days, resulted in rigid hierarchies of governance. That Aurobindo did not transcend this is evidenced by the forms of life that evolved in his ashram, and by those who left that ashram in damaged condition. Given the range of Ouspensky's exposure before traveling to meet Aurobindo, it is hardly likely he would have missed much of this. Moreover, the human species will not resolve the present crisis on this planet by such means. Ouspensky exactly believed in “exact recurrence”; maybe the coming to that exact belief was facilitated by observation of Aurobindo: Last and First Men, last man become first man and first man become last man.

But this is primary and explicit! Aurobindo, cicerone of spiritual climes, his own amanuensis, states and embraces the hierarchy-of-governance agenda in just so many words, as “received” (downloaded, 1910; communicated, 1926: see note on page 1485, Volume 2, Record of Yoga) by one or another form of automatic writing, channeling -- some memetime during the summer of the critical year, 1910, as part of the layout of the yoga he was to practice (Record of Yoga, Volume 1, Sri Aurobindo Ashram, 2001, p. 7):

We must realize that the ancient Aryan Rishis meant by the chatuvarnya [Vedic system of four orders: brahmana, ksatriya, vaisya, sudra] not a mere social division, but a recognition of God manifesting Himself in fundamental swabhava [essential nature, reflected in “chief feature” to use Gurdieffian terminology], which our bodily distinctions, our social orders are merely an attempt to organize in the symbols of human life, often a confused attempt, often a mere parody and distortion of the divine thing they try to express. Every man has in himself all the four dharmas [laws of self-nature], but one predominates, in one he is born and that strikes the note of his character and determines the type and cast of all his actions; the rest is subordinated to the dominant type and helps to give it its complement. No Brahmana is a complete Brahmana, unless he has the Kshatratejas in him, the Vaishyashakti and Shudrashakti, but all these have to serve in him the fullness of his Brahmanyam.

With C. G. Jung, the purpose of psychological development by inner alchemical work is to bring the four basic functions into balance, balance being the divine state facilitated by the conjunctio; it is not in the essential nature, swabhava, of the divine to be unbalanced; the natal hierarchy of conscious access (or, otherwise stated, relative lack of conscious access) to the four basic functions -- of ontologically equal status: thinking, feeling, sensation, intuition -- is not an inviolable condition of the universe to be introjected as analogical model for social engineering. Whereas here, with Aurobindo, in temperamental and physical type and cast, we see the origins of the caste system and the Laws of Manu institutionalizing the hierarchy of governance as being in unchallengeable divine form, as an essential feature of The Life Divine: atemporal holographic aspect of mathematical involutory decomposition suppressed, and “The Involution”, as temporally-devolved/evolved hierarchy, substituted (“Jacob's Ladder”, the “Ray of Creation”, and so on). Mayer Baba did the same thing in his magnum opus -- as have so many other gurus in their “workshops”. Aurobindo's “spin” -- “confused attempt”, “mere parody”, “distortion”, “trying to express” -- reads like apologetics for American foreign policy, when there can be little doubt that the forms of yoga practice, themselves, were recast by a priesthood under the impress of a social and political agenda (and thus did the Vedas become a mere remnant of a lost knowledge base). Retrograde inversion! Instead of cosmology introjected as analogical model for design of social and political systems, social and political agenda projected as cosmogony-cosmology, as character of the divine, the divine being a sword of coercion for the priesthood to wield. My “I” explored this in some detail during the early-'70s by simultaneously studying C. G. Jung's encyclopedic Collected Works (long series of black volumes from Princeton U. Press) along side Aurobindo's encyclopedic Birth Centenary Library (raw-silk bound long series of beige volumes) -- the critical volumes being Jung's Psychological Types and Aurobindo's Letters on Yoga.

Oh, no, I don't believe that. Substitution of the temporal for the atemporal was not an error on Aurobindo's part; it was quite conscious, and intentional. He was trained as a scholar of ancient Greek. It is impossible to imagine he did not read Plotinus and Proclus. Plotinus' Enneads, for instance, clearly explicate the atemporal nature of decomposition by mathematical involutes. This is not the case in Aurobindo's The Life Divine; nor is it so in his Plato and Vedic Idealism. In both cases the explication is time bound. This, in my judgment, is because Aurobindo's thought was suborned to the 19th century -- intellectually, to Darwinian evolutionary theory; emotively, to the Romanticism of the period. There are many places in Aurobindo's writings to which one could go to illustrate this suborning, but in the document I am currently studying, Record of Yoga, there is a perfect example given, again in the text he “received” during 1910, which laid out the yogic program he was to follow (Volume 1, p. 11):

The body… should have… [the] power of sustaining the full stream of force, of ananda [universal bliss], of widening knowledge & being which descends into mind and prana [life energy of breath] and the vital and bodily functions with the progress of the siddhi [yogic accomplishment]. If the body is unfit, the system is unable to hold these things perfectly. In extreme cases the physical brain is so disturbed by the shock from above as to lead to madness, but this is only in entirely unfit & impure adharas [receptacles, psychophysiologic instruments] or when Kali [personification of divine energy] descends angrily & violently avenging the attempt of the Asura [personification of anti-divine forces] to seize on her and force her to serve his foul & impure desires. Ordinarily, the incapacity of the body, the nervous system and the physical brain shows itself in slowness of progress, in slight derangements and ailments, in unsteady hold of the siddhi which comes & slips away, works & is spilled out.

Yoga, in this view, requires near-lethal doses of the divine light to descend into the mind and body so as to create the Darwinian mutations propelling to spiritual evolution. Yoga as a great struggle of forces in time, as rising tones seeking their resolution to the divine tonic, as drama and its relief: a Rachmaninoff symphony, a piano concerto played by Liszt. Aurobindo's substitution of the temporal for the atemporal in his Synthesis of Yoga was no less intentional than Schrödinger's substitution of the atemporal for the temporal in his synthesis of quantum mechanics to a canonical wave equation with an m-logically-valued wave-function.

I am not stating the position of a Doubting Thomas. I doubt nothing Aurobindo describes. I am sure he experienced it just as he describes it. We are talking about the uses of spiritual disciplines, and how those uses are in the forms of practice. Just as in insurgency warfare, the ends do not justify the means; the ends achieved are in the form of the means employed. And one needs to be aware that absence of practice is itself a form of practice, the various types of absence being “forms of uses” -- to adapt Swedenborg's term. Doin' nothin' ain't doin' nothin'. And non-doing is not the absence of doing. Moreover, it is not the form of practice that should be institutionalized -- if institutionalization there is to be -- but the “form of Heaven”, to again adapt a term employed by Swedenborg. Analogical institutionalization of the practice, or the lack thereof, is the universal norm most responsible for religious and secular lethality: their deepest conspiracy inducing warfare. This imperative to heuristically schematize praxis and formalize the schema into social systematics of mutual dominance in time evolution is the perspective, for instance, on the esoteric in traditionalism brought to Islam by a René Guénon. If one looks closely at Anne Carolyn Klein's and Geshe Tenzin Wangyal Rinpoche's Unbounded Wholeness, e.g., pp. 12-15, (Oxford U. Press, 2006), it is apparent that institutionalization of the search, maintaining the lineage, and so on are just simply taken for granted as having redeeming social value. The “Authenticity of Open Awareness” document written by Lishu Daring and translated in Unbounded Wholeness was produced in significant measure for these purposes during a period of conflict, chaos, and war between Tibet and China. Whereas, looking at the social forms engendered by spiritual practices, one might say, “So what!” about Aurobindo's spiritual discipline, and ask “Where is the redeeming social value?” Ask the same of each “great” religion. The principle involved here is central not only to the issue of how to formulate spiritual practice with actual redeeming social value, but to any psychophysiologic historiography, a very important factor in deep structure of the formation of historical events from the inside out. The “technical error” earlier referred to, which you question, is one of a class, a class designated NAFR (“neutralization antagonizing forms of resistance”). This error is best illustrated, again, by recourse to Aurobindo's notations upon his practice, wherein he describes what he sees, hears, tastes, touches, et cetera. Excerpting from the first sequence of his Record of Yoga, 17-25 June, 1909 (Volume 1, pp. 33-37), the fact of this error being so clearly illustrated in the first sequence being an expression of how fundamental it was to Aurobindo's practice (the definitions-explanations intercalated between square brackets are primarily, but not exclusively, drawn from the Glossary to the Record of Yoga provided on-line by the Sri Aurobindo Ashram Trust):

Small Sun in centre of brilliant Swarupa [subtle form, form on the “subtle plane” of theosophy]… Tratak [a focus of vision upon a point, like in candle gazing] of Sun. Blue sukshma [subtle, from the non-material planes] image of sun elliptical in shape. Pattern of bloodred curves on yellowish background. Violet sword. Bloodred sword. Voice rises from chitta [the ancient Greek material “hylêtic data”, i.e., panhylêism, applied to consciousness as “psychetic data”, i.e., panpsychism; the fundamental particles or most basic elements of consciousness: manifesting in deautomatization states as auditory, visual, tactile, olfactory, or gustatory polymorphism] into brain… Sparks of lightning (vijas) [dust, seed, drops, dots: understood as elementary particles of consciousness]. Background red, bloodred or redish brown. Sun dark with broad golden rim. Golden-red scimitar (sattwa-rajas) [Aurobindo interprets the meaning of the two colors to two of three archetypal functional modalities of self-being, the third being tamas]. Realisation of Vasudeva [aka: Krishna, avatar of mankindhood]. Vijas [dust, drops, dots] of agni [personification of the energy of consciousness as fire], jala [water], prithivi [matter] outside continually seen. Chaya [shadow form of the underworld] Purusha [soul or spirit], bust. Swarupa in red… Long rope of prithivi, brilliant and coiling, in clouds of vayu [air]. Brilliant rose. Kali [personification of supreme energy in its dark aspect: dark energy] blue black bust crowned with sun = Shakti [supreme power or force of soul energy] with awakened buddhi [intelligence or thought on the mental level] (not ugra [violent or forceful], simply outline). Savikalpa, Savichara & Avichara Samadhi, [three classes of trance states distinguished by characteristic contents and mode of consciousness] brief but very deep in spite of loud noise at ear… Swapnavastha [awareness withdrawn from outer objects] (imagination playing in Samadhi as in dream)… Written account. Handwriting some words & forms deciphered. Piece of needlework. Handwriting, deciphered most, not remembered. Golden background in Samadhi… Electric shock moving leg. Sukshma image of network of chair in front of me. Two unknown and unremembered faces. Rough adhardrishti [image over a background]… Most of motions involuntary at bath. Partial utthapana [biological superconductant levitation or its precursors, an apparent defying of gravity or the sensation thereof]; raised violently up & floating on surface of water with palms for support… Second voice in the brain… Thin Nil [navy blue] triangle with very sharp apex like old Hindu pinnacle, a bright golden line in the middle. River scenes -- thickly wooded bank. Bright stream with islands… Movement of limbs felt always to be alien except in ordinary motions of walking when there is knowledge without upalabdhi [spiritual experience]… Touch on body causes more & more ananda [bliss]… Tejorekha [image similar to a line drawing, which appears as a flash in awareness] of woman's figure… Namadrishtis [written words seen as floating in a subtle-plane space, which appear as a flash in awareness]. Luminous space developing with chayas. Chayamay of mountain peaks. Bow of colour, deep red, blue & an equisite violet-pink. Tejorekha of bare arm… Tratak of Sun. After first gaze saw in chittakash [short for chitta akasa or the “ether”, i.e., abstract space, of consciousness on the mental plane] most exquisite deep green colour, sun with zigzag of this colour, sometimes bluish green. A commotion & waves of some subtle substances in it, coming out of it & whirling round it -- apparently prana. Closed eyes in chitta. Yellowish green with roundish patch of blue in it. Gazing into physical sky large patch of deep yellow floated before the eyes… Some prananyasas [vectorings of spiritual energy to specific body parts, i.e., experienced as electrical vibrations] & tratak on floating colours. Rapid visualization. [A list of 10 concrete realistic scenes is given here.] Others not so vivid, but rapid in succession. Suggestion that these are sukshma images of realities. [There are no entries between 25 June 1909 and 6 February 1911; in the entry for the latter date Aurobindo notes (p. 39): “While doing tratak on the physical sun…”]

The first thing to note about these excerpts is that they are written in a style indistinguishable from “autogenic verbalization” during “autogenic abreaction” as practiced in “autogenic training” (for the best introduction, see: Wolfgang Luthe, Autogenic Therapy, Volumes 1-6, Grune and Stratton, 1969-73, and for visual phenomena in particular, “The Clinical Significance of Visual Phenomena During the Autogenic State” by Luthe in W. Luthe, editor, Autogenic Training: Correlationes Psychosomaticae, Grune and Stratton, 1965). And the second thing is that, phenomenologically speaking, there is nothing described here by Aurobindo that is not abundantly present in the clinical records of virtually every autogenic training patient-practitioner. Moreover, the imagery referred to is elaborately on exhibit in the experimental films of Gordon Belson and the paintings of Jules Olitski (alluded to in the first scene of our novel, The Moon of Hoa Binh, by titles of specific paintings and a pejorative sneering at the notion that Olitski's work is “anti-expressionistic”: Olitski is against expression of surface psychology by a drippy action-based sociology of color). The bare sensory phenomenologies recounted above by Aurobindo are utterly commonplace, but accorded extraordinary spiritual significance by interpretation to meanings of Sanskrit terms that likely are hugely reductionistic relative to the original meanings of those terms. This assimilation of the pedestrian to the numinous is achieved by employment of “an intellectual structure for meditative endeavor”, to quote Anne Carolyn Klein and Geshe Tenzin Wangyal Rinpoche concerning the character of the Bon Tzog-chen document “Authenticity of Open Awareness” they translate (Unbounded Wholeness, first paragraph of the Preface). Any “intellectual structure for meditative endeavor” -- Programming and Metaprogramming in the Human Biocomputer: result of John C. Lilly's studies of “forced indoctrination” in sensory deprivation and/or isolation -- is, according to the clinical findings accumulated over decades by thousands and thousands of patient-practitioners of autogenic training, one type of “neutralization antagonizing forms of resistance” -- each and all of which are associated with onset of periods of pathological fulmination. Having had a fair amount of experience with interrogation techniques by the time I encountered Lilly's book, I carried a lot to the reading. It should be noted that “the traditional forty-nine-day dark retreat” (Unbounded Wholeness, p. 15) to the cave of sensory deprivation is practiced conjoint with studies in the “intellectual structure for meditative endeavor” by practitioners of Tzog-chen. The “visual phenomena” encountered by Aurobindo in walking Samadhi were considerably less elaborate than they would have been had he conducted his practice in an isolation-flotation Samadhi tank: the Belsoneque imagery would have developed into elaborate fractal images (a fact which became well known during the mid-1970s) as long-range quantum phase-digit correlation (quantum entanglement) between neurons and perineural cells developed and marched across the neocortex in patterns unique to the individual practitioner not imposing an “intellectual structure for meditative endeavor”. In Aurobindo's case, the “intellectual structure for meditative endeavor” employed was “received” by some form of automatic writing, channeling, following upon lots of practice at occult card tricks and the like. My initial exposure to this came upon reading his Letters on Yoga, which are little more than the teaching of sadhakas how to interpret their meditative and associated experiences relative to Aurobindo's “intellectual structure for meditative endeavor”. The imposition of a preprogram attempts to channel psychophysiologic march of autogenic brain discharge phenomena (e.g., across the neocortex), and this channeling is inevitably associated with the onset of pathology (subsequently structuralized by institutionalization of the practice to social formalizations of the sangha, the ashram, the monastery, the nunnery). If this becomes chronic, warfare can result. If it becomes chronically obsessive, mass warfare can result. If the chronic obsessiveness goes into collective fulmination, total war can result. Remember: absence of practice is a form of practice.

Repetition here. I am not essaying against the meditative, contemplative, or self-observational techniques employed by Aurobindo; only, perhaps, to question the advisability of staring at the “physical sun” as a way of “receiving” Belsonesque imagery, which as Aurobindo well knew (by other words) arrives spontaneously in the brain contained by the brain upon “autogenic shift” from the ergotropic to the trophotropic modalities of brain function, a shift facilitated by sufficiently elaborate manipulation of attention to virtually whatever chosen automatized psychophysiologic structure. Statements such as this made by me since the early 1970s have invariably been misinterpreted as one more mere attempt to debunk the spiritual. Those so misinterpreting have never looked at the evidence. The premiere measurable marker of the shift in question is near-zero action-potential on the electromyograph for the extra-ocular and laryngeal muscle groups, those muscles mediating visualization and vocalization (naming that visualized; visualizing that named: I will see it when I believe it because I will believe it when I see it). This self-referential proposition was lavishly demonstrated in the electrophysiology laboratory during the very early 1930s by the onetime student of William James and co-inventor of the EEG, Edmund Jacobson, (see extensive bibliography to Jacobson's swansong written at the end of sixty years of active research and scientific paper publication: Biology of Emotions, C. C. Thomas, 1967). Unfortunately, Jacobson's work has never been extended into a consideration of the electrophysiology of the full spectrum of self-referential _µT_m order-types of Lukasiewiczian logics of the “language” of the quantum brain not contained by the brain (but, of course, that is largely symptomatic of the fact that we are presently nearing the edge of another hot, total, world war and a holocaust of the Whole Earth; who could possibly imagine prescriptive religion -- religious and/or secular -- has something to do with this circumstance?). Aurobindo's pre-metaprogramming, in the excerpts from the Record of Yoga reproduced above, are not merely general or metaphysical in character; they are very specific. Dynamic geometric patterns (selected from autogenic discharge flash yantras, tiling patterns, closest-packing arrays, arabesques of every sort) are immediately given concrete interpretations (precursor to personification): sword, rope, scimitar. Photisms (e.g., “sparks of lightning”) are instantly understood in concretized Vedic metaphysical terms: vijas, chitta. Mere color fields indicate achievement of the lofty Samadhi states or movement of prana. Articulated dynamic polymorph color arrays are inevitably personified with surpassing significance: manifestation of Vasudeva, Kali, Shakti. These are instantaneous associations read from the preprogram. Pedestrian paresthesias (“electric shock moving leg”) and commonplace petit mal seizures (“motions involuntary at bath”) are understood relative to the occult power of levitation. I personally do not doubt that biological superconductant levitation does not violate nature anymore than levitated mass transit maglev monorail systems violate nature; but I do think that a lot more than paresthesias and petit mal seizures are involved: otherwise, we'd all long since have been masters of Go (by kung fu, tai chi, ki gong, and the more esoteric forms of uses). Aurobindo, clearly, has achieved a high level of concentration in self-observation of bodily motion (“movement of limbs felt always to be alien”) through voluntary dissociation (“second voice in brain”) and this attainment is by no means to be underrated, but the preprogrammed attributions just as clearly constitute what in autogenic training is called a “technical error”. One can also note that the yoga dynamics recorded over the period 17-25 June 1909 followed the classical pattern of an autogenic abreaction: the variety and types of autogenic discharge phenomena mounting to a cusp, moving from amorphous, to abstract, to articulated, to realistic scenery, and resolving in peaceful scenes set in natural surroundings, which Aurobindo interprets as sufficient indication of the presence of superposed virtual realities (which, again, I do not doubt exist, but suspect considerably more is involved in conscious manifestation of their presence).

But -- one must be aware -- the social structure of attention comes out of the automatization of attention cathexis: kathexis, besetzung, katerchein ibidem, attending in the same place. A psychophysiologic function automatized is a structure, a psychosomatic cathexis. 1930s: Heinz Hartmann (describing nazification just as surely as did C. G. Jung). I read Hartmann's Ego Psychology and the Problem of Adaptation (summer of 1963, right after graduating from high school) before I read Jung's Modern Man in Search of a Soul (assigned reading by Abdul Aziz Said, first semester of freshman year, “Introduction to World Politics”, AU-SIS, fall of 1963). Superpose all such cathexes operative in a population corpus and… there! the social structure of attention in the atemporal quantum relative-state of the collective state-function described by Tantric Schrödinger (which can be decomposed by involutes over a stack of bridged Riemann surface sheaves: i.e., function into structure, the automatization of a function into a structure, by “wavelets”). Hypnosis and Related States in “the structural theory”: Brenman, Gill, Rappaport, Arlow, Brenner, et al. Meeting one-to-one with Margaret Brenman in 1975 and hearing in a long, and at times, heated discussion, of her loss of interest in the theory of deautomatization (refocused upon Transcendental Meditation), to me, was a hugely prefigurative event relative to qualitative deterioration of the social structure of attention in human corpus. So, manipulation of attention to structures and functions -- the corpus of such manipulations being the spiritual disciplines, the yogas -- is social engineering. Personify this! Transference this! Projective-identification this! And, therefore, manipulation of attention to prescribed psychophysiologic functions-structures is a “technical error”! because the prescription qua prescription subverts all dimensions of the universal systemic automorphic function: induction of disease. By pure mathematics alone. This, the original sin; the inculcation of miasm, the establishment of diathesis, in an autogenic relation-structure, cum memetime process. Form and image. Two types of rupa. Latent and overt Musculpt. Perfect form; imperfect image. Transposition: not of the position, but of the cathexis. Cosmic cave of cosmogony-cosmology -- and its shadows. Archetype-in-itself as mathematical relation-structure; archetypal image in myth. The murti and the pratimurti. If transduction between “the two” is accomplished by Platonic anamnesis, there is no corruption of “the one”. If there is ontological amnesis, however, an inability to retain by “High Indifference” the superposition of cathexes in involutory decomposition, well… And the most pandemic and virulent social disease of them all is: memetime! memetime regarded (by ontological amnesis) objective passing linear-time. Time is in Platonic forgetting, not in Brentano remembering! Induction of memetime regarded linear-time was covariant with rise of the role stratification ultimately yielding the nation-state disease and the nation-state systemic dyscrasia, a process begun by prescription of psychophysiologic functions-structures subject to attention manipulation. Religion! Church -- religious or secular. Even Church of the Earth! The Church begun in prescribed manipulation of attention. Role stratification into/onto and over social sheaves is the effect of prescription upon decomposition by involutes of the relative-state of the superposed wave-function, which is the social structure of attention: the atemporal wave-function transduced-reduced-pathologized into linear-time evolution by prescriptive sociopolitical agenda, corruption at its most egregious. The Descent of Man! On Becoming Human. Evolution and the Rise of Intelligence. This science is religion. And the clash between Creation Science and Evolution Religion was as inevitable as was falsification of Schrödinger's atemporal wave equation into an objective linear-time-bound corpus of probability amplitudes.

I do not believe in spiritual assistance because it cannot be other than prescriptive, which is to say it must be social engineering. Even self-assistance, the self itself being an agenda. As soon as there is an agenda, there is memetime regarded objective linear-time, i.e., being as miasm. Take Aurobindo, for instance, receiving “spiritual communications to the ear”, communications that “are not merely of the buddha plane” not “mere buddha voices” (Record of Yoga, Volume 1, pp. 48-9). What are these “mere”s, these “buddha”s in lower case? Indications of Hindu nationalism? Indications of personality inflation? Agendas of some sort, likely self-agendas of some sort. Prescriptive impositions proscribing this attention cathexis and not that. The spiritual assistance issuing out of such communications must be, simply must be, social engineering. Does my “I” want to be socially engineered? Hardly. Can social engineering have redeeming social value? My “I” sincerely doubts it. Try an experiment. Visualize something, any some specific thing, as being on your left, while simultaneously turning your eyes to the right. Does this elicit pain or pleasure? Try substituting in this visualization and eye movement the anything which is no specific thing, simply the generic idea of thingness. Does this elicit pain or pleasure? Now, while carrying out these visualizations and eye movements, simply establish awareness that you are where you are, rather than merely being in the state of being where you are where you are -- without the muscles of your face relaxing relative to their condition in the prior state. Is this possible? If you keep trying to discover whether or not this is possible, discoveries will be made about the extra-ocular muscles and their involvement in the train of mental associations -- discoveries that could lead to the ability to stop roof-brain chatter. Let us leave aside here all measures of schizotypy relative to the voluntary dissociation involved in these simple “spiritual” exercises of autosensory observation. I have just illustrated a “spiritual” injunction -- mathematics: draw a distinction; ikebana: here, create a rikka arrangement with these floral materials; Zen gardening: by michiyuki, identify the state-as-place the arrangement of boulders is to be made -- which involves manipulation of attention to prescribed psychophysiologic structures. Place-as-state (sad, as in sadhana, seat, abode, bare existence): transposition not of position, but of cathexis. If a group of people were to follow out a corpus of such prescriptions, they would, just would, superpose cathexes to a social structure of attention -- even though the manipulations of attention would initiate states of deautomatization of psychophysiologic structures: structures taken to functions, wave-functions (across neocortices). Deep factors thus suggested underlie all forms of prescription, for example: immediate assimilation of the straight phenomenology of meditative experience to Sanskrit terms has attached to it a personal agenda (histrionic hot-housing and self-aggrandizement) and a social agenda (a Hindu nationalism, understandable in 1909, however mundane). As a for-instance of hot-housing, we have (Yoga, Volume 1, p. 40):

Writing (not on paper) [meaning: seen in astral space by subtle non-material sight]. Prophesy that the trouble in the digestion would almost immediately pass away, by replacement of tejasic [= agni, fire, brilliance] by akashic [of or relating to the immaterial “ether”]. A few moments subsequently it was fulfilled.

Diarrhea! Is this or is this not linguistic hot-housing? Same for interpretation through a social Darwinism of spiritual realization, which necessitates an objective linear-time-bound reference frame -- and, hence, precludes conscious access to a wealth of classes of states and their associated logical-value order-types. The alternative to this would be the provision of a medium sans instruction book and online help via *911: call that medium “The Cosmos”.

I've been interested for over thirty years of memetime in Aurobindo's experience of time. I still have no coherent picture of it, and doubt that Aurobindo did either. There are many, at least apparent, irreconcilables in what he has to say related to the matter, and I have found no real attempt on his part to explain these ₁T₂-logical contradictions by recourse to higher-valued logics, enlarged notions of time and/or space, and so on. He clearly regarded trikala to mean: past, present, and future. This is also reflected in his orientation to the Sanskrit word trikaladrsti or subtle, immaterial, paranormal vision of the three times: a highlight of his concrete practice of yoga was to seek mastery over the related siddhis or arcane yogic skills wherein the yogin attains direct knowledge of the past, clairvoyant remote viewing of the present, and prophetic precognitive knowledge of the future -- and not only mere knowledge, but the ability to determine the future by telepathy and telekinesis. He describes many personal informal, uncontrolled, psi experiments with this: e.g., apparently successful attempts to impose psychic influence upon the dog's behavior or when the servant brings tea. Such attempts inescapably presuppose that the spatial-material cosmic “contents” -- All That Is and Is Not being in the nature of Universal Consciousness -- over a linear-time reference frame do not exist whole, eternally -- otherwise the yogin could not impress his will upon them, only establish transcendental knowledge thereof. Yet, Aurobindo talks of the timeless out of which time emerges during “The Involution” of the Divine -- which implies that time is eternally whole, not merely holotropic, at least in the consciousness of the Divine. Under such cosmic circumstances, attainment of the yogic siddhis of trikaladrsti would involve violations of the integrity of Divine consciousness and usurpation of it. Moreover, in his magnum opus, The Life Divine, The Involution and its converse The Evolution are treated as transpiring in linear-time, not as being atemporal. So, if there is a divine timelessness, time has to involute out of it before The Involution begins to involute -- and, in his treatment, there can be no Evolution unless there has been a temporally prior Involution. Another hugely confusing factor omnipresent in the Record of Yoga is the implicit linear-time contextualization of all his phenomenological accounts of his direct immediate experience; temporal reference is not explicitly denied under circumstances where that would be expected and, indeed, where it is hard to understand the absence of such an explicit denial. One of the hallmarks of practiced autosensory observation and, more generally, self-observation, is a progressive or abrupt diminution of linear-time reference by alteration in time-rate perception (often first noticed by modulation of, possibly loss of, the capacity for spatial depth perception). These coupled changes following upon deautomatization of psychophysiologic structures have been scientifically analyzed to cognitive overload (e.g., in “pilot fixation syndrome”), but may involve many other factors such as multiple baud-rates of consciousness, psychometric distance functions of a hyperbolic visual space, Lorentz contractions in visual space near limiting baud-rates of consciousness and/or velocities of eye movement (residual tension patterns in the extra-ocular muscles being intimately involved in the train of mental associations), and likely even more fundamental factors in the properties of time and space or spacetime. Aurobindo's orientation to the theory of evolution, and having brought that notion to the practice of yoga, seems to have suppressed atemporal experience, the registration and/or reporting thereof. This is all the more surprising in that Indic thought is rife with reference to operator-time -- a notion Aurobindo seems not to have registered. Or chosen not to have registered. Aurobindo, for whatever actual reason (certainly not, as often stated in Letters on Yoga, a mere preference for a “descent from above” through the cakras, or power points in the subtle body associated with the spinal cord, as opposed to a “rising from below” of Sakti, or personification of consciousness force), was exceedingly antipathetic to Tantric thought (a focus of Schrödinger), and operator-time may have been involved in giving rise to this antipathy. There is, of course, Kala Sakti, or time energy (the notion “energy”, however, being a modern imposition upon ancient Sanskrit). In thinking about all this, one is led to consider the possibility that Schrödinger's Tantric studies, not Pauli's inspiration, were the actual origins of the concept of operator-time Pauli applied to Schrödinger's wave equation (actually Dirac's time-dependent version of Schrödinger's atemporal equation), only to reject it as incompatible with the standard interpretation. Part of the confusion, which came to infect Jung's notion of synchronicity, surrounding Pauli's attempt to employ operator-time in physics undoubtedly involved differing notions of the meaning of “operator”: in quantum physics, a measurable; in Tantric thought…

The best single source I have found on this subject is Kumar Kishore Mandal's A Comparative Study of the Concepts of Space and Time in Indian Thought (Varanasi: Chowkhamba Sanskrit Series, 1968). I ran across a copy of this book in the early-'70s and have carried it with me ever since. One will find such statements as the following (there are many repetitions; these are selections):

• Time is superior to space which is produced out of it. (p. 3)

• Time is considered to be associated somehow with the operation of the gunas. (p. 7)

• …events are relative. There is no distinction between two events. (p. 17)

• …the modes of operation of time. (p. 25)

• Kala makes the modifications… (p. 76)

• It [Kala] is itself the cause of change. (p. 79)

• Even the smallest atom of time [Ksana]… is found to be liable to fission… (p. 80)

• Ksana is defined as the time a guna entity takes to change its own unit of space. (p. 116)

• Thus it (time) does not basically differ from actions and actions are taken to be the functions… (p. 121)

• …greater or smaller time-atoms. Time, in this view, is not one but an infinite plurality. (p. 145)

In this context, it is useful to be appraised of the fact that in a footnote to The World as Power (Ganesh, 1974 edition, p. 261) John Woodroffe says:

Guna; translated as quality but which also means strand or thread. The Root is threefold like the twisted sacred thread of the Brahmana.

This evokes the scalene notion of three-fold operator-time (and the “rooted trees” of Karpenko functionals over Lukasiewiczian logics), there being three orders of temporal curl, first-order temporal curl taking on the form of a spacetime double-helix of superstring fiber-bundles (more concretely as a scalable “electrodynamic double-helix” -- the Tantric's kundalini -- such as of a nebular plasma, of feeder bands to vortices like black holes, galaxies, comets, hurricanes, tornadoes). If this is trikala, then the three-fold property does not refer to the past, present, and future of memetime, a learned misbehavior transmitted from generation to generation. There would be three orders of temporal operators on the space produced out of time. These operators (linear and nonlinear) would be logical and topological, not the mere “measurables” of the standard interpretation of quantum mechanics. Moreover, Ksana clearly refers to the same notion Planck's “minimum time” refers to. But in this Indic case, the minimum time and the quantum of action conform to Liebnitz's doctrine of “the identity of indiscernibles” (which Mandal cites in his Preface, and which goes back to the conflict between Newton and Liebnitz over the “fluxion” calculus and its notion of a “limit”): time and action, like events, cannot be distinguished. Moreover, the minimum time is measured on a Koch curve, for the closer you measure it the more it fissions into infinite plurality. Here we have directly implied an example of a fundamental physical constant being m-valued under m-valued logics. The implications of this are profound, and had Aurobindo assimilated Indic thought on this level, INDICations of that fact would have been directly experienced and registered in his Record of Yoga.

Internet Wodan, Digital Free-Fire Zones, and The People's Great Global Cultural Revolution

In the early days of Christianity, the Allfather of war sacrificed Himself to Himself on the rooted Tree of Life, thus holding His followers entranced in a hall of mirrors called Valhalla, all the while drinking from the well of mimics, Mimir: the self-referential reentry of animistic identity transparency codified in the m-valued logics of rooted trees in functionals over the primes. In psychological projection! In collective projective identification by transference to Allfather! During these waning days of The Fertile-Crescent Religion, the Allbase of war sacrificed Himself to Himself on Matrix of the P2P Internet of the Noosphere, thus holding His followers entranced in a hall of links called Googling, all the while giggling from bottom of the well of g-mail, deemed Telepresence: the self-referential reentry of animistic identity transparency codified in the m-valued logics of rooted trees in functionals over the primes. In psychological projection! In collective projective identification by transference to Allbase (ground state of Tzog-chen)!

When the state of identification precludes conscious experience of a distinction between self-world and world-construct, where is there an actual dichotomy between individual identity and collective identity? Jaron Lanier's “Digital Maoism” misconstrues Maoism by subjecting it to the ₁T₂-order of logical-value only, which is essence of the digital -- though he is certainly correct about linking-behavior-driven search engines: their raison d'être is dominance of the dumbest. What is popular, what is the most linked, is what is dominant, not what is outside the box and required for a creative breakthrough of insight: great for business! There will be no in-paradigm short-haired solutions to the contemporary array of global problems, let alone skin-headed solutions. Understanding dominance of the dumbest! That's one reason why intelligent intelligence analysts at SRA/MACV-J2 (Strategic Research and Analysis, West-more-land's headquarters in Saigon) refused to use the Gen. McChristian (no kidding!) created IDHS (Intelligence Data Handling System) which CDC and other corporate behemoths programmed for word-search and linking -- the precursors of Googling. There is no aspect of the Internet that was not prefigured in warfare applications of one sort or another -- and the militarization of the globalization of civil life into The People's Great Global Cultural Revolution flows, not out of the barrel of a gun, but out of keyboarding in digital free-fire zones. Aesopian terrorism is just an early stage of the Allcleansing Great Global Cultural Revolution. You think China had a convulsion? At the moment, the two smartest crowds on the planet are Special Operations Command and AQ&A: one of James Surowiecki's encrowded wisdoms is high-tech; the other, increasingly low-tech. Which has the largest potential recruitment Allbase and which the greater vulnerability to systemic failure by going out of control, à la Kevin Kelly?

The brain not contained by the brain; the collective unconscious not contained by the brain not contained by the brain: these are the missing links in Jaron Lanier's argument -- and the regressed collective projective identification technologized into the Internet. Those faculties, e.g., telepresence by telepathic animistic identity transparency, inherent to capability spectrum of the organism -- by m-logically-valued nonlocal quantum brain not contained by the brain arrayed over Gödel-numbered logical lattices in rooted trees of the Allbase ground state of Tzog-chen Hilbert space -- but unavailable to consciousness because of prescriptive enculturation become regressed by the suppression enhanced by glutamaturgic neuronal etching are automatically projected as the technological regime the collectivity becomes identified with and builds graven images and artifacts to, for worship, religious or secular. Creative breakthroughs -- especially those needed for species survival -- do not come by searching what is conscious to the collectivity; they come by receptivity to the collective unconscious. Masturbation of the keyboard by binary mind is no algorithm of entry to archetype-in-itself space -- which is not textural, let alone hypertexted. Nor is technological innovation equivalent to creativity -- or even one type of creativity: it is an exercise in projective identification. Faced with an apparent choice between intelligence and artificial intelligence, having reduced intelligence to a theory of games, choice is made for the artificial. Sacrifice of Himself to Himself by projective identification leading to war. Out of hierarchical control does not equal spontaneous social order, as the dumbest who dominated the '60s maintained and still maintain. There is nothing in history, science, religion, or technology to substantiate such a claim. Throw-backs to the collective regressions of the '20s! Charlie Manson, at least, knew what he was about. The ₁T₂-logical digital, no matter how organized, how hypercubed, how internetworked, how paralleled will never self-organize -- because the “engine” of spontaneous self-organization at critical states is actual m-logically-valued animistic identity transparency -- no mere simulation as techno-telepresence -- the actuality of which in spontaneous social order means conscious articulation, not unconscious projection to technological artifacts.

What you apparently don't understand is that syllogism, syllogistic thought, is epiphenomenal to the limitation of logic to just one order-type of logical-value, the limitation to a given logic of the transfinite collection of Lukasiewicz logics. Over but one order-type, thought has no alternative but to be recursive; over a finite collection, aleph-null set, aleph-one class, however, thought is not required to be generative but is registrative of the bare arrangement of connections across order-types, of the clear pattern of the lattice across order-types, of the branch structure of the Karpenko rooted trees of functionals across order-types. In the multi-order-type case, thought as vijnana is in instantaneous registration, not in iterative temporal extension of any sort. This circumstance is a decomposition product (by atemporal registrative restriction, i.e., instantaneous collapse of the supersymmetry space at quantum measurement, tshad ma; not by recursive generation) of the fact that the group of _µT_m logical operators on Hilbert space is three-fold operator-time. The rtags signifier is in the gtan tshigs: the arrangement of what is between the joints, which is gal mdo, the m-logically-valued (multiple meanings) root name spoken coherently (in coherent phase relationship between the three orders of temporal curl) by Buddha, i.e., the numbered Gödel number (composed of prime numbers) of the superposed branches between intersection power points, the essential points, the prime points of the logical lattice across order-types. The instantaneous registration of vijnana is a decomposition product of RECOGNITION over C order-types, i.e., open awareness of unbounded wholeness, where decomposition of C does not diminish C and therefore is no authentic decomposition of the supersymmetry space decomposed: the alaya (allbase) of Samantabhadra which is unspeakable in ₁T₂-logical languages (but is “speakable” in _µT_m-logical MUSCULPT).

Y'know, Hon, sumtimes I think he's touched. Touched by Descent of the Divine… touched by Jesus… touched by Sri Aurobindo's Bluewhite Light… touched by Indra's Hard Rain… touched by Latter Rain… touched by shaktipat… touched by the psychotomimetic drugs… touched by current injection… touched by God's electrodes… touched by the devil's electrodes… touched by the surgeon's electrodes… touched by implanted electrodes… touched by the phasic activation stimulating the brain during concentration in autosensory observation… touched by autogenic brain discharges… touched by semiconductant to superconductant phase transitions in nuclear neuronal DNA and mitochondrial perineural DNA. Nerve glue! Humph. Sumtimes he's jus' not there, y'know. Couldn't say he's ever really been here, right here. Fixed, like. Who is it anyhow, who activates phasic activation during concentration in self-observation? If the surgeon is absent… and there are no gods… why, why it must be Mr. Idiopathic Epilepsy! Heh-heh-heh. Ms. I. E., more like. Or maybe it's all because of phased-array radar or the Soviet “woodpecker” injecting VLF-EMP. Sleepless in Seattle while the Soviets buzz a flyby on Alaska's HAARP. Sri Aurobindo Ghose knew by 1909 that the bluewhite divine light (cidghanananda), however conveyed, enters the brain contained by the brain through the gyrus postcentralis. He may not have used that term, but he described the location many times. This bluewhite-light “entry” -- if entry it be -- is generally preceded by an oscillation of paresthesia rush, tingling, subtle electrical sensation (vaidyutananda: hot, cold; positive, negative, neutral), liquid surge (coherent DNA-generated sabda infrasound Bentov-resonating tri-ventricular fluid) between the parietal pli courbe at the posterior end of the superior temporal sulcus, the gyrus angularis that is, and the superior-inferior division of the gyrus frontalis medius. Sri Aurobindo's Light enters the postcentral gyrus as the roof-brain-chattering inner voice leaves via the middle frontal gyrus (sensed moving right out there in front of the forehead). In the surgically uninvaded intact brain contained by the brain, that is. Not the open brain. Gotta be a little bit different in the open brain, however stimulated. Opening the brain contained by the brain very likely severs some connections to the quantum brain of non-local _µT_m-valued phase-digit electrons not contained by the brain. When Jesus, in the Gnostic Gospels, says, “Get behind thyself!”, he means, “Get touched!” on the pli courbe by the golden light lying in wait along the highroad to Damascus -- whatever “state” Damascus might be. This spiritual injunction was enunciated long after out-of-the-body experience had become no longer normative for the normal person, after it had become paranormal for the normal person. A glutamaturgic chemical block (likely involving something like a lumbar puncture headache) had been placed by prescriptive enculturation over the endogenous organic quantal “electrode” once situated on the pli courbe. The chattering “phantom” left behind when the “electrode” was blocked became known as the in-the-body sense of “egoic selfhood”: not Zen and the Brain, but Affect Regulation and the Origin of the Self. When animistic affect got itself regulated by glutamate flood -- à la Kuriyama's The Expressiveness of the Body phase transition from Chinese Taoist animism to muscle-bound Greek mind and its Confucian and Brahmana-Moghul correlates -- normative out-of-the-body experience became paranormal. Injunction of the Gnostic Christ demands a reversal of this condition. But implementing this reversal is a lot more complicated then implanting an electrode at the pli courbe attached to a solar cell fused to the skull over the gyrus postcentralis. Stimulus fatigue rapidly sets in no matter how assiduously the breakdown voltage is avoided. The real problem with the clinical neurology conception is that the neurologist is abjectly identified with Newtonian absolute space and time -- hasn't yet heard of spacetime, let alone quantum nonlocality and non-simple identity. Is the gyrus postcentralis identical to the gyrus postcentralis? Is the pli courbe identical to the pli courbe? I'm not talking about functional localization; I'm talking about physical localization. Pli courbe, get behind thyself! Which pli courbe of the _µT_m-valued pli courbe are we talking about?

What a scorbutic notion! If the whole were merely more than the sum of its parts, and unbounded open awareness of all the parts as the whole which is more than their sum were actually the Nirvanic case, then surely the Buddha would not have had to have engaged in any kind of renunciation and we would all long since have entered the final state of Buddhahood. At the very minimum, there are many sorts of non-simple identity conundrums involved in merology (Gk meros = part) of the whole. One way to frame this issue (i.e., to remove it from open awareness) is to assert that Heisenberg's uncertainty inequalities are a suppression of applications of Lukasiewicz logics within quantum mechanics. Measurement is a merological act. Pencils of skew-parallels, bundles of oblique-perpendiculars, collections of diversely-identical figures -- all of these are geometrical correlates of Lukasiewiczian _µT_m-logical propositions. The uncertainty relations are formulated under the assumption of simple-identity, which is a ₁T₂-logic property only. And just as ₁T₂ logic is the tip of the iceberg of Lukasiewicz logics, so Heisenberg uncertainty is the tip of the iceberg of skew-parallel geometries and oblique-perpendicular geometries and diversely-identical figures. How could ₁T₂ logic be other than uncertain of _µT_m-logical relations? Indeed, charge creation is in the _µT_m-logic iceberg of non-selfsameness order-types beneath the tip of ₁T₂-logic uncertainty. The part of the holographic plate not only contains all the information (if a bit fuzzy to a ₁T₂-logical processor) as the whole of the plate, but the plate-part is indistinguishable from the plate-whole (to a _µT_m-logical processor of the aleph-null order-type). Another way to frame the issue is to point out that the usual understanding of the Heisenberg inequalities requires the notion of limiting values, which is to say that universal physical constants (like Planck's minimum time and Planck's minimum distance) must have unique single values at any given time (even if they happen to be inconstant over time): they cannot be m-valued. If they were m-valued, particularly aleph-null valued, then uncertainties would simultaneously prevail relative to each such m-value at any given point in time (i.e., each entity under consideration would have aleph-null doppelgangers in identity-transparency). Under aleph-one-valued universal physical constants, each of the simultaneous uncertainties would themselves be uncertain: uncertainty doubly exponentiated. Physical phenomena would be associated with each such case and each class of such cases: there would, for instance, be an absolute limiting velocity for the Earth's atmosphere (a speed much slower than the speed of light) and that velocity would be the “light” of the atmosphere, any propagating wave approaching that limit acting in principle -- e.g., principles of Special Relativity -- just like light. Light nonvisible by ₁T₂-logical processing of visual cortex. But “light” nonetheless. Such illuminating identity non-selfsameness is involved in the luminous merology of the whole. Open awareness thereof simply must involve states of illumination.

The objective, you see, is to retain the notion of the objective; otherwise, simple-identity of the selfhood psychologically experienced cannot be retained: consciousness would be forced into pantheistic-animistic acknowledgement of the existence of open awareness of unbounded wholeness. Inability to retain the objective, to retain simple-identity, is the crisis of Western civilization at the foundation of the prevailing global-crisis clash of civilizations, and even the impending climate-shift dynamic. People don't quite see how fundamental, how deep-seated, how non-negotiable, how many generations of the best and the brightest have devoted whole lifetimes and all their beamtime to… And people don't therefore see the lengths to which will be gone, the magnitude of the megakill that will be tolerated, the physical extent the holocaust will obtain. And you think this thing can be prevented! Hilbert's long list of greatest problems in mathematics, which Nicolas Bourbaki took on as a way to retain whatever can be salvaged of Descartes, was formulated in just such a way as to disable the Abel “Impossibility Theorem” mandating transcendental transfinite-process supra-algebras and the import of their progenies for the notions of the objective and identity qua identity. Hilbert's phase space itself is such a disablement! Make Heisenberg uncertainty, at measurement, the very foundation of the reference space itself -- as if the inequalities were somehow objectively transcendental (whoopse! wrong word) to the observer-state/object-system interaction which is quantum measurement. An unsheeted ₁T₂-logical phase space is a way to keep _µT_m Lukasiewicz at a distance, to deny acknowledgement, to issue an existential denial to logics supraordinate to the ₁T₂ order-type -- which, once acknowledged, would give rise to non-selfsame numbers and a pandemic of liar's paradoxes infecting every aspect of ₁T₂-logical mathematics. Roger Penrose's twistor theory and Alain Connes' noncommutative geometry, as interpreted, are continuations of Hilbert's disablement, Hilbert's existential denial. No twistor as quantization of temporal curl! No noncommuting Heisenberg as tip of the Lukasieziczian iceberg! Hidding-berg, mayhaps? Not only does the August 2006 issue of Scientific American contain an article on noncommutative geometry, four pages earlier there are related side-by-side articles of unacknowledged deep importance to, not only temporal curl, but climate-shift dynamics. “Platonic Liquids” notes (p. 15) that in rotating fluids the regular archetypal Platonic shapes are functions of rotational speed, and that “storms are similar in principle”. This is one law of form. The article does not note, unlike the cascade theory of tornado genesis, that form informing is a function of rotational acceleration, and that form self-informing is a function of rotational time rate of change of acceleration. Or that these laws of form are derivative of temporal curl as topological operator. The adjacent article on coherent acoustics, “Lasers from Sound”, is of signal importance to Hawking radiation by acoustic black hole computer analogues like tornadoes: acoustically-modified gravity-wave modes (filtered from the models as “noise” -- except, that is, the multi-scale numerical forecast model which, during the 1970s, embodied the cascade theory of tornado genesis and, from historical data sets, successfully and repeatedly “predicted” tornadoes 12 hours in advance on a 1-km grid using NASA's then-largest mainframes) radiates from tornadoes as discrete “saser” (sound laser) bursts of infrasound. Directly analogous radiative processes transpire by p-electron gas core of superconductant DNA at helix-coil transition in Bose-Einstein entanglement with the cell membrane phase boundary: coherent ultrasonic “uaser” radiation at a single frequency hypothesized to be a signature for immunological self-identification. The best concrete example we have of collective projective-identification on the subject/(physical)object level of the transference is the crystal ball of the particle accelerator's cloud chamber: out of the infinity of infinities of elementary particle types in open awareness of unbounded wholeness, ₁T₂-logical mathematics constellates elementary particle archetypes which quantum measurement subsequently verifies. Number and Time: unification of depth psychology and physics. Even economics: the Philips Curve modified, modified by self-reentrant reflexivities (one form of liar's paradox) in transfinite collection over Lukasiewicz logics, severely truncated, radically renormalized, of course, so as to keep at bay unacceptable notions like m-logically-valued monetary units. Oh, how hard they ponder for the meaning! These objective-scientist exemplars of moral courage.

One way to think of it is to regard “temporal curl” as the quantum mechanical topological action of operator-time over fields (superalgebraic, algebraic, on manifolds, and physical) -- action which manifests as supersymmetry generation and de-generation. Twistor as quantization of temporal curl sets the number of supersymmetry generators in any particular bundle of ¥^P_¥^M under aleph-one-valued Lukasiewicz logics. Operator-time operates only at limiting values of universal constants for given nested functional domains and only at measurement (each such “constant” treated as the simultaneous set of m-running values nested according to corresponding bundle arrays: i.e., there are no classical limits, spatially or temporally, except insofar as made memes, for all the rules of quantum-relativity theory apply to each bundle of whatever scale). The classical world is the world of memes. Universal consciousness (which is measurement) in its active aspect is the set of all such topological operators on the base state of the MVRS, which is the passive aspect of universal consciousness (to heuristically couch it in ₁T₂-logic terms not actually appropriate): _uT_m/¥^P_¥^M. Here P indicates pregeometric primes collectible into Gödel numbers and numbered Gödel numbers numbering manifolds of Riemann surfaces, M, as _µT_m-logical propositions of pregeometry, arrayed into logical lattices over the MVRS, the m-logically-valued reference space, with the logic T token indicating order-types of identity-transparency (not truth-value). Operator-time is the ontological expression of _µT_m-logical operations, operations which decompose algebras from superalgebras and re-compose superalgebras from algebras. In the treatment of superconductant DNA offered in our initial autogenic discharge paper, we characterized first-order temporal curl as double-helical. Each helix can be thought of as a Riemann surface, a complex curve, a string history, the two helices together as pairing-off symmetries which cancel the divergence carried by each. Time is not here treated as a dimension; it is the topologies of cathexes at discharges, i.e., the universal nature of discharge phenomena, which are measurements, the corpus of such being consciousness qua consciousness. Second- and third-order temporal curl depict higher order topological transforms of the first-order helix-coil transition. Spontaneous localization and fusion at measurement is not collapse and fusion of the wave-function, but decomposition and re-composition of the MVRS, third-to-first order and first-to-third order, respectively. All of this, as Schrödinger well understood, transpires independent of linear-time, which is memetime (imposed by glutamate flood on the brain contained by the brain). And all of this is seen in natural processes at many scale levels: DNA replication, double-helical air-parcel feeder bands in tornado genesis, double-helical cometary feeder bands, double-helical nebular feeder bands to galactic black hole computer…

I can give you specific concrete examples of how the classical world is made of memes. I quote Roger Penrose writing on “Riemann surfaces and complex mappings” (The Road to Reality, Jonathan Cape, 2004, p. 151):

In [section] 4.1, I referred to the “extraordinary and very basic role” that complex numbers actually play at the “tiniest scales” of physical action, and there is indeed a holomorphic equation governing the behavior of particles (see 21.2). However, for macroscopic systems, this “complex structure” generally becomes completely buried, and it would appear that only in exceptional circumstances (such as in the airflow [over the airfoil of an airplane wing] problem considered above) would complex numbers and holomorphic geometry find a natural utility.

The controlling term here is “exceptional circumstances”: how that term is to be defined. But in general, I would say, this is a wholly mistaken formulation derivative of the operation of memes. What is the case for “lift” generation via airfoils, is true of airflow in severe storm genesis generally, and especially so of acoustic black hole analogues at every scale level they exist. And “exceptional circumstances” like those whereupon every wave breaks upon the shore (or in Gulf Stream “waterfalls”) -- at least according to Victor P. Starr in his profound paper of the late-1950s on the hydrodynamic analogy to E equals mc squared (Tellus, 9, pp. 135-8, 1959). And this particular analogy has profound “real-world” macroscopic consequences of “complex structure” processes under the truly exceptional, yet fairly frequent, circumstances of tornado genesis in the so-called “classical domain” of the Earth's atmosphere -- profound consequences relative to the generation of Hawking radiation in the form of acoustically-modified gravity-wave modes and the higher energy laser bursts produced by the “beam-power tube” that a tornadic acoustic black hole computer analogue actually is. In the multiscale numerical forecast computer model of the cascade theory of tornado genesis, run on NASA's mainframes during the 1970s, the energy balance equation particularly is read for evidence of divergence, transit to infinite or zero values of critical variables, indicating onset of synoptic-scale energy-momentum imbalance. When running solution sets of simultaneous partial differential equations begin to contain infinities or zeros, these are not renormalized. On the contrary, divergence to infinity or zero is diagnostic of the onset of complex angular momentum cascade from the nesting domain to the nested domain. When the model makes this diagnosis, complex (i.e., imaginary) operators (i.e., operator-time) related to temporal curl are initialized. This initialization involves invocation of both quantum and special relativistic principles within the so-called “classical domain” of atmospheric dynamics. Renormalization, rescaling, truncation, filtering of divergence to infinity or zero would simply remove all diagnostic capabilities of the model. This treatment is very different from that of Roger Penrose, most clearly described when he addresses the background to string theory and supersymmetry (pp. 870-71):

…the combined requirements of special relativity and quantum theory forced us into the quagmire of the quantum theory of fields. This, in turn, led us into a mine field of infinities, and it needed great ingenuity to circumvent most of these, ultimately leading to the standard model of particle physics, which finds good accord with the measured workings of Nature. Yet, the standard model itself is not free of infinities, being merely a "renormalizable" rather than a finite theory. Renormalizability just allows certain calculations to be performed, giving finite answers to most questions of interest within the theory, but it does not provide us with any handle on certain of the most important parameters, such as the specific values of the mass or the electric charge of particles described by the theory. These would have come out as “infinity” (or perhaps “zero”), were it not for the renormalization procedure itself, which evades the infinite scalings through a redefinition of terms… Nowadays, physicists tend to regard these quantities [“constants of Nature”] as functions of the energy [emphasis in original] of the particles involved in an interaction, rather than simply as numbers, and refer to them as “running coupling constants” (see Note 26.21). The observed scalar values that we refer to as “constants of Nature” would then be “low energy limits” of these “running” values.

The “redefinition of terms” here referred to is derivative of the operation of memes. The multiple values of the constant are not “running” in time; they are simultaneous, each such value corresponding to a given scale nest of the superposed subsystem-system-supersystem composite -- meaning that in actuality they are not “scalar” values, but scaled values. With onset of divergence, there is an “autogenic shift” -- as instantaneous discharge -- between nests marked by different values of the “constant”. In the “standard model” the set of values of the constant are truncated in such a fashion as to service the meme, this being called separation of “noise” from “data”. And in the notion of “running” values, we see that what is actually simultaneous (allowing all the “weirdness” of quantum and relativity theory into the scale levels of “ordinary life” -- in violation of memes) is treated as spread over a linear-time regarded an extra real (not complex-imaginary) dimension (which itself comes into being -- as a meme -- by an arbitrary cut made in a unit circle: one type of “etching”). And the simultaneous multiple values of variables other than the “constants of Nature” are treated as probability amplitudes, another form of renormalization. At most fundamental issue here is the relationship between energy and time: renormalization obtains linear-time by suppression of the simultaneous multiple values of the “constants of Nature” which are “functions of the energy”. This suppression is the origin of linear-time; and this suppression is also the operation of a meme (memes being related to neuronal etching by glutamate flood at prescriptive enculturation): memetime. Glutamate etches away at the inborn capacity for _µT_m-logic Lukasiewiczian processing by inculcation of lateral mental cleavage. Overcoming this electro-chemical cleavage is no mere matter of change of focus: some prolonged form of inner practice, like yoga, is required. Prigogine, in assessing Pauli's notion of operator-time, rejected it by arguing that operator-time cannot be conjugated to the total energy operator, because, in the standard model, that operator is required to be bounded from below, and such conjugation would lead to violations of this requirement. A fair and accurate restatement of this Prigogine proposition is: You cannot unfilter the simultaneous multiple values of the “constants of Nature” because that would violate the requirement of the standard model that they be filtered. And now we can understand Prigogine's total commitment to time-evolution and probability-in-itself. The “requirement” at issue here is the imposition of a meme (by glutamate flood) which controls “observer state” at quantum measurement in just such a fashion that the measurer “finds good accord with the measured workings of Nature” (which, in fact, are the workings of memes self-imposed). I maintain that the renormalization described here carries the utmost responsibility for creation of (1) the technological regime inducing climate shift and (2) the clash of civilizations presently transpiring on planet Earth. And it seems rather obvious that any actual resolution of the problems presently plaguing the planet necessarily involves dealing harshly with renormalization as imposition of the normotic.

There is no chance at all people suffering lateral mental cleavage will develop significant insight into the quantum measurement problem. The scientific method is not tried and true; it tried and failed -- otherwise, the human species, the biosphere, and planet Earth would not be in the straits they are. What is generally regarded the planet and the actual planet barely intersect. In just the meme-period of my present lifetime, the quality of experience available -- no matter where on the planet, no matter at what socioeconomic level -- has so thoroughly plummeted only those sufficiently deeply etched as to be completely cleavaged (no connection between the brain contained by the brain and the quantum brain not contained by the brain) into the normotic don't notice the fact. Unfortunately, this is most people I meet. They actually regard contemporary film aesthetics; post-art music; not-yet-really-smart high fashion; ₁T₂/P2P internet telepresence simulacra; You-Two and YouTube; metaversal Second Life far-far from Walt Whitman's “my other I am”; ten eye-and-ear contact, separate-running, video-advertising display public spaces; cell-phoned roof-brain chatter; POFed Batmobile multitasking power breakfast boom-boxed on the elevated superway to work; Google's omni-surveillant business model… as positive contributions to the quality of human experience! We'll evaluate all that next year in Baghdad redoubt, whatever Baghdad that might be next year. Near zero, not non-zero, that their memetime future expectations will be met. The normative level of brain impairment already sustained by onset of WWI fully justified G. I. Gurjieff's question: Is there human life on Earth? Three, four, five generations from now -- in the increasingly unlikely chance such generations actually materialize -- the “discovery” will be made that the best places to study the then-prevailing correspondents to superstrings, loop quantum gravity, black hole computers, non-commutative geometry, twistors, the binding problem, Regge polytopes, causal-set geometries, configuration space Platonia, octonionic (for six, eight is required: rgyu drug, the “six causes” precipitating rebirth of forms in process of forming, informing, and self-informing [see footnote, p. 227, Unbounded Wholeness]: 3-space and 3-fold operator-time) geometry over Snyder-Schild kun gzhi allbase periodic lattices, numbered Gödel numbers of extensions of aleph-null-valued Lukasiewicz propositional-logic pregeometries, the hypercomplex case of the complex Riemann hypothesis of the real Euler zeta-function on prime number distribution… are tornado genesis and superconductant p-electron gas core of nuclear-intraneuronal and mitochondrial-perineural DNA: the “constants of Nature” being authentically m-valued, these matters can be experimentally studied on any scale level whatsoever (not only over the khrul gzhi deluded-allbase of Hidding-berg quantum vacuum fluctuations). But not by scientists with lateral mental cleavage! By scientists who have to a significant extent overcome that neuropsychological syndrome by long concurrent practice (with Edmund Jacobson's “progressive relaxation” and Schultz-Luthe's “autogenic training” and Aurobindo's “synthesis of yoga” and the Lilly tank's provision of the Bon Kusuli Tzog-chen's “cave” -- or functional equivalents of such) of Zhang Zhung holographic MUSCULPT in the biofeedback-equipped, melon-brained, isolation-flotation tank: the only real laboratory for actual exploration of the quantum measurement problem. The “Berlitz” of metalanguage learning; bottle-nosed dolphins as instructors in sonic-visioning. No teaching certificate required. The problem is not to learn observation and self-observation; it is to learn observation that is self-observation, self-observation that is observation: this will not be science as we have known it -- and the “reality” thus engaged will have almost no intersection with the “reality” we have known. Their “road to reality” ain't exactly my “road to reality”. Instead -- instead of whatever -- the “humans” on this planet build surveillance satellites and phased-array-radar induced, electron-temperature enhanced, hot-aurora star-wars mirrors and anti-personnel EMP weapons and million rounds/minute SuperGuns… when, by the mid-1970s, Hawking radiation of acoustically-modified gravity-wave modes was experimentally demonstrated (with the barograph arrays built by Cornell's Neurobiological Behavior Laboratory) to emanate from tornadoes and lower-energy-density vortices. This did not become generally known because preprint presentations of the cascade theory of tornado genesis to severe storms conferences evoked fist fights. Fifteen years later, there was independent confirmation of the Hawking radiation, but no theoretical insight for little of the underlying physics had ever made it through the “peer” review process. But what about the m-valued high-energy overtone series of this Hawking radiation? The “constants of Nature” actually being what they actually are: ain't done no good on First Life, might well try Second Life, uh, uh, M-Life. My V-M, Virtual Maul: Is the dissociation regressed, Doctor, or is the digression involuted? My God! Best get this darned thing rucked up right and renormalized, lest they truncate it. How could that high-energy burst be detected by scientists who believe in linear-time-running coupling constants and that butterfly wings make tornadoes inherently unpredictable? Their notion of prediction being limited to ₁T₂-logic-type ideas about causality, probability, acausality, synchronicity, deterministic chaos… They only have attoseconds to pick up the ultrafast high-energy laser burst into deep space. And without precisely predicting tornado genesis, how would they precisely position the satellite -- or the mirror? For that matter, how could they truly, not only notionally, register the coherent pulse-code radiation coming off entangled superconductant DNA? Don't believe no biological superconduction; ain't never seen none. Well, they looked on the molecule contained by the molecule, not the gas of delocalized electrons associated therewith. No wonder they don't believe in biological superconductant levitation! Ha-ha-ha. And thus misbelievin' how could they find the radiation even if they tried, for they'd be looking for the wrong kind. Misbelievin' biological superconduction, they also misbelieve biological stimulated emission of acoustically-modified gravity-wave modes. Heh-heh-heh.

My answer to that question ever since 0305 January 31, 1968 has always been: They be so smart, let them f--- themselves, then. Their way. They did it their way. LAH-la LAH-la-lah.

Reading into the history of higher mathematics and modern physics, the conclusion cannot be escaped that the most fundamental objective of all this considerable effort -- since Abel's misnamed 1826 “Impossibility” Theorem -- has been to rule out Unbounded Wholeness and to make Open Awareness thereof impossible for human beings. All the issues most agonized over, then as now, relate to this most fundamental objective. Schrödinger rediscovered kun gzhi allbase with his time-independent wave equation, and this galling, Yellow Peril, three-fold Tantrism -- pandering to the tastes of teenaged girls! -- was replaced by the khrul gzhi deluded-allbase of Hidding-berg quantum vacuum fluctuations. Only ₁T₂ monogamous coupling, Mein Gott! There is no ménage à trios in Prussian logic. Tristan and Esolde, not Tristan and Esoldes! Tristan chord: though stacked, it was diminished. Ha! Not only has finding the means to “rule out” the “impossible” Abel transcendental (transcendental to algebra, transcendental numbers, the infinities Cantor specialized in which are not subject to Leibnitz-Newton limits, transcendental to Gödel-normal logic) been the obsession of both mathematicians and physicists, but neurology and neuropsychiatry largely had their origins in the same effort. Swiss reaction to Cantorian set theory was to create the world's premiere mental hospital and define dissociation as dementia. Cantor himself was imputed to have had epileptic seizures, out of which issued his crazy mathematical ideas: migraine hallucinations couldn't account for all that. And the German reaction to neurologist Oscar Vogt's method of hypnotic induction by “fractionation” -- which inevitably led to spontaneous autogenic brain discharges, i.e., Cantor's “seizures” -- was “creation” of the ECT, electroconvulsive “therapy”, widely imposed on German brains as Nazification of the society transpired. Thus was the neuropsychology of German cognition de-animism-ized. Which ain't ta mention the glutamatergic (targeting the NMDA receptor, leading to morphological changes in a matter of hours due to calcium ions, cAMP, and proto-oncogene c-fos, and effects on CRF activation of the dopaminergic system) mimetic estrogens first synthesized during the Weimar period, and now in every can lining and plastic container and “natural” flavoring. Hey! yous guys in Nu-ramburg, if you think block's a been blabbered onto your brains, you might be right. Ha-ha-ha! No more Erdgeist for you! Here, a panzer instead. Water-sprite, hot-springs flotation tank? Blah! Here, a gas chamber, oops! an oven instead. This “bronze age” is asexual -- or at least monotonic, psychologically speaking. In Weimar, a meat cleaver to the fishmonger's wife: lateral mental cleavage. By the 1950s, it was becoming known that mechanisms of action of the psychedelic and psychotomimetic drugs involve effects upon intra- and inter-molecular electron-transport processes (mistakenly regarded, but with great hope, as electron-transport “chains”) transpiring in the brain contained by the brain. Those damn Swiss, again. Somehow, momentarily and subject to habituation, these drugs undo the cleavage and allow conscious registration of non-local _µT_m quantum wave-effect processing over the allbase periodic lattice logics. Of course, Wholeness being Unbounded, and Awareness thereof being Open, these drugs deliver only a well-diminished registration, subject to precipitous falloff by habituation. Nonetheless, the cleaver is of such great importance to well-ordering in mathematics, no less than society, so… No surprise that The Law became involved, that Glutamate, the Etcher, Errant Daughter of Fair-haired M_Q (Martha Quest, that m-valued quantal babe who never learned that The City is not four-gated, but six-gated, no matter how golden The Notebook of Nature) became omnipresent, and that fMRI assaults on the quantum brain not contained by the brain became widely imposed in “developed” societies in run up to GWOT-facilitated Nazification of the nation-state system qua system. Pathopath, Schizopath, Islamopath, Judeopath, Christopath, Buddhopath, Hindopath, Daopath, Confucopath… What have they done to the Latter Rain? Quantum computing, of course, is a great threat to the “rule out” agenda, so one can be sure it will be molested, and one can already see clear outlines as to how the molestation will be carried out. Unbounded become Unabomber!

It's quite an entertainment watching the goose-walking children well-ordered in the schoolyard behind the chain-link fence stomp down Günter Grass. Who's interested in reality (which ain't: “da facts”) when she-he instead can have moral upbraiding, the indulgent degenerative disease? Amaeru you, too. I could care less about Noam Chomsky's so-called politics, that egregious moral economy every bit in defense of the dead paradigm as is Bushwhacking; it's the jackbooted recursive iteration pathology of his generative linguistics that concerns me. Wolfgang Luthe, who in due course became the leading authority in Autogenic Therapy, like Günter Grass, was inducted into the Nazi army just as the war was ending. During the writing of The Moon of Hoa Binh, he was asked for a thumbnail sketch of the history of AT in Japan. Time went by and by and by and he never produced this sketch. Just days before he died of a “silent heart attack”, however, he mailed a thumbnail sketch of the early history of AT in Germany: that's what he wanted in the novel -- indicating to me he had suddenly reached insight into the thesis argued in MOON as to the deep origins of WWII. Unlike Grass and Luthe, Horst Günther was inducted early enough to be a Nazi soldier at the Battle of Stalingrad. Later, as a medical doctor, he spent years working at the Albert Schweitzer Institute in Africa, founded Yellow Cross International, and, while working in a children's hospital in Baghdad, was the first to document use of DU projectiles during the Persian Gulf war. With the degenerative autoimmune diseases endemic to academia and hard-science practitioners particularly, in face of concealed intentional releases in Oregon and covered-up unintentional releases in California, with genome hacking in pandemic, you contest the notion that there is normative brain impairment, and particularly contest the implicit “conspiracy theory” involved? There is not a glacier's chance on Earth that the human species has retained the cognitive capacity to… Well, I must remind you that I never said, “Do this or that to them”; as I said I said, I said, “Let them do this or that to themselves”. These materials have not been, and are not now, produced in an attempt to “reach people” -- a tactic, hardly a strategy, which I consider an enormous irrelevancy. Several other objectives are held in mind. It's not what people think they think that's important; it's what they think they don't think that matters. Consider the following statement from the Department of Psychiatry and Biobehavioral Sciences, the University of California at Los Angeles School of Medicine (Allan N. Schore, Affect Regulation and the Origin of the Self, Erlbaum, 1994, p. xxvi):

This syndrome includes patients suffering from overt and especially covert agoraphobia, social phobia, schizoid personality, and shy-avoidant personality… The patients that I believe belong to this syndrome suffer from the consequences of unbearable anxiety, particularly separation, “geographic anxiety”, and neophobia… They are pathologically self-reflective… The syndrome is due, I believe, to the interaction of heredity and sensitization at key points in development, particularly to the practicing subphase of separation and individuation. In particular, they are sensitive to and sensitized by separation anxiety and later by stranger anxiety. Developmentally informed clinical intervention could be thought of as advisable… trained professionals could help in diagnosis and intervention prophylaxis…

They didn't get properly etched at the proper time, you see. Their selves lie in The Shadow of the Object and they ain't so good at The Remembered Present. Heh-heh-heh. For detailed discussions of the neurochemical circuitry of glutamatergic neuronal etching, particularly recommended are pages 165 and 183-5 and 512. Not only can I read this stuff, even in the doctor's handwriting, I do read it -- but I won't suffer the reader of this website. I've worked closely with both clinical neurologists and orthopedic surgeons, and scuttlebutt has it that, temperamentally, car mechanics and orthopedic surgeons have the same profile. Truth be told, neurologists fall into that same class. Since origin of the ergotropic ₁T₂-logical self is in suppression of trophotropic _µT_m-logical animistic identity transparency, interpreted from a ₁T₂-logical perspective, that is, it is not hard to guess that neurologists generally give a vote of confidence to this neuronal etching -- especially if they are neurosurgeons: it's much easier to cut away than to paste back. However, in regards to the issue of conspiracy theories, one could very easily regard the above-given quotation as a prefiguration of, a diagnosis of, and a prescription for GWOT. Hmmmm. MedCAPs, medical civic action patrols in 60 countries these days… “Intervention prophylaxis”… Hmmmm. Isn't that, uh, a preemptive strike? Identify and remove the offending circuit before it offends; identify and remove the culprit before he becomes a culprit; identify and remove the criminal before he becomes a criminal; identify and remove the insurgent before he becomes an insurgent. Don't matter a-tall whether there's a dead paradigm, or there ain't!

Quite aside from the fact that Schore's “pathologically self-reflective” couldn't in principle be the same self-reflexivity in principle as in concentration in “self-reflective open awareness of unbounded wholeness” so highly valued in Tibetan Bon and Buddhism as a state akin to or even superior to Nirvana -- or could it? -- one must just, or is it just must, wander, yes wander, over the fact that self-reference (by retrograde, retrograde inversion, and reentry: Schoenberg's dodecaphonics failed because he failed to reach musical understanding of the reentry order-type required to induce coherency in his attempt at a new “well-tempering”) is the foundational (corresponding to three-fold operator-time) notion of the m-valued Lukasiewicz logics of empathic-animistic identity transparency (put down as “participation mystique” or better yet “participation inconsciente” or even better “contagion” in The Shadow of the Object), i.e., the non-simple quantum identity of, for instance, p-electrons and p-electron parcels and p-electron gas core subsystem-system-supersystem composite of superconductant nuclear-intraneuronal and mitochondrial-intraperineural DNA and the coherent quadripolar acoustically-modified gravity-wave mode Hawking radiation songlines (carrying in waveform all the information encoded by the nucleotide pairs, and oh-so-very-much more) they produce in entanglement with the electron transport system of the cell's Plasmahaut (see: Life at the Cell and Below-Cell Level: The Hidden History of a Fundamental Revolution in Biology, Gilbert N. Ling, Damadian Foundation, Fonar Corporation, undated unpublished manuscript). Ling's truly revolutionary theory (issuing out of the “dead” 1950s) of polarized, multilayer, structured, intracellular Schwellungswasser (unfortunately, as always, the first application was the MRI, which has morphed into fMRI invasions of the quantum brain not contained by the brain) was in many ways an elaborate authentic precursor to A. Sakharov's “multi-sheet model of the universe” based on collapse/anti-collapse sheets of Novikov dust in self-organizing gravitational fields (issuing out of the “electric” 1960s). And when one considers that we now know that superconductors can transduce electromagnetic fields into gravitational fields and vice versa (by, that is, the retrograde temporal curl operation: there being the fusion-localization and autopoiesis-hyparxis retrograde inversion and reentry order-types yet to explicate field effects of) superconductant DNA and superconductant exchange of hydrothermodynamic processes in tornado genesis do seem to speak to the fundamental issues involved. The basic problem with Ling and Sakharov, however, is that both notions overwhelmingly rely upon spatial ordering concepts, while the model of superconductant DNA and superconductant hydrothermodynamics in the Earth's atmosphere are based upon temporal ordering (not relative to a temporal reference frame, but to logically and topologically active operator-time). “Association” means spatial confinement only? Is that the sole fundamental feature distinguishing structured water -- in a biological cell, or in the plasma bottle of a tornado? In Ling's words: “This confinement reduces the entropy of dissociation to the counterion and enhances its association to the fixed ion.” Assuming uniform motion, absence of parcel formation, absence of ensemble entanglement effects, absence of impinging electromagnetic and/or acoustically-modified gravity-wave mode radiation produced by superconductant DNA. “Entropy of dissociation” is a term right out of Schore's lexicon. There is a clear pathological imputation stigmatizing non-simple quantum identity-transparency -- even though Ling is explicating a concept of Plasmahaut that is less membrane-like than phase-boundary-like (boundary-without-boundary between the unstructured and the structured). All this multilayer, multi-sheet stuff obviously has to do with calculus on manifolds, Riemann surfaces, compaction over boundary-values, Clifford-Bennett skew-parallels in correspondence to Lukasiewicz logics, bundle theory, octonions, and so on -- the full corpus of higher mathematics on “the base state of Tzog-chen”, right there in the tiny cell and within the tornadic Plasmahaut of the atmospheric acoustic black hole computer analogue.

I would guess, and I emphasize “guess”, that there is much more to why drugs can only produce a reduced simulation of the non-drug-assisted state than the issues of blood level maintenance and the stimulus fatigue qua habituation necessitating ever higher blood levels for the same effects until the saturation-fatigue point is reached. John C. Lilly's “Tank Logs” demonstrate that this was an area he systematically explored in depth over a long period. And in later years he readily admitted that he had “over-valued ketamine”. This was enormously valuable expertly conducted research, research conducted at considerable personal risk given the imposed circumstances. And it is very unlikely that the reduced-simulation-only issue is simply a matter of the complex interplay of receptors and neurotransmitters -- however important they may be. Electrical stimulation of this or that area of the brain and chemical modulations of synaptic and ephaptic transmission can only be large-scale factors in the cascade of involved events. This was known by the late-1950s to be quite likely the case because of the gathering evidence that intermolecular electron transport processes are affected by the psychedelic drugs. But electron transport is not just of discrete entities in conduction bands along energy levels of adjacent discrete submolecular components, e.g., à la Gilbert Ling's “fixed charge hypothesis”, association-induction from signal tower to signal tower along the Great Wall (that is only a compacted phase boundary-without-boundary Hausdorff space), cardinal sites hand-off along protein backbone and parallel NP-NP-NP chains Kaluza-Klein hosepipe analogy, ₁T₂-logical all-or-none processes (like in the machine language of chaos theory's self-organized criticality). And Ling knows this only too well, to wit quoting Life at the Cell and Below-Cell Level: “A rigorous treatment of three-dimensional cooperative transition phenomena, to which coacervation in the present hypothesis belongs, is one of the most difficult goals in theoretical physics (see Yang) and far beyond the degree of sophistication that the present qualitative model calls for.” He refers to the lead article by C. N. Yang in a book of 1972 entitled Phase Transition and Critical Phenomena (Demb and Green, editors, Academic Press). The problem is, the problem is not primarily a problem in spatial ordering. The meaning of the term “phase” is more spatial in chemistry (stereochemistry) and more temporal in physics (quantum phase-digit computing: the temporal phase is spatially diagrammed as a rotational angle because of the electric-motor rotor concretization, the macroscopic analogy to microscopic processes mistakenly assuming that space and time interrelations remain self-similar, not only across scale levels, but also across logical-value order-types) and more hyper-abstract in higher mathematics: all of these are involved, not merely a “most difficult” generalization to the third dimension. Almost certainly the “chain”-parallels as conventionally understood are actually Clifford-Bennett skew-parallel (which is not a mere matter of going from Euclidian to non-Euclidian -- though that would help) but into non-ponderable imaginary and hyper-imaginary null-vector and covector spaces (from point of view of ₁T₂-logic only) and non-Einsteinian operator-time, because the very notion of identity invoked does not conform to Newton or Einstein. Quantum “non-simple identity” is a black-box term. The physicists don't know what the term means. And they won't know what it means until [1] they start using extensions of aleph-null-valued Likasiewicz propositional logics and [2] they learn Musculpt as mathematical notation by long practice in a properly equipped Lilly tank. 1972 was just about the memetime that computerized numerical studies on NASA's mainframes of far-from-equilibrium critical-state phase transition upon phase transition in cascade leading to tornado genesis gave rise to the notion of “temporal curl” -- which, by 1975, was being generalized into an operator-time-informed mathematical model of superconductivity in p-electron gas core of DNA. Karl Pribram's holographic theory of memory needs a source of the reference beam; Gilbert Ling's Association-Induction Hypothesis needs a means of “unidirectional stirring” of the coacervate phase: neither, when brought to their attention, in either respect were interested in the coherent-quadripolar acoustically-modified gravity-wave mode Hawking radiation pulse-code pulses generated by superconductant DNA during helix-coil transition.

There certainly is a parallel, however skew. Aurobindo overwhelmingly put the emphasis upon the “descent from above” (of Sri Aurobindo's Light) and all but spurned -- stigmatized, actually: see Letters on Yoga -- the Tantric's Kundalini (spiritual energy coiled like a snake at the base of the spine) “rising from below”. This may have been in significant measure an anti-Buddhological Hindu-nationalistic intrusion upon Aurobindo's synthesis of yoga. And he treated both “directions of movement” as somehow transpiring in linear-time so as to conform to his assimilation of yoga to 19th century evolutionary theory. Insofar as there had to be an ascent, it had to follow the descent -- not vice versa as the Tantrics were said to advocate: this, in itself, is linear-time scripting. Moreover, he did not acknowledge, or perhaps recognize, that both are idealized “models”-only of spiritual transformation, heuristic schemata which no actual case ever faithfully replicates. The attempt by tapas (will power) to constrain the process to exhibit the signifying “experiences” of the heuristic model -- whatever model -- is a form of NAFR (neutralization antagonizing forms of resistance). What is to be “neutralized”, ultimately, is the psychic severance induced by glutamatergic neuronal etching under prescriptive enculturation. Using tapas (egoic, superegoic, or sociologically imposed) to constrain the process to snap into “model fit” is one type of coercive higher enculturation (by which the form of the institutionalization sets the terms of practice). John C. Lilly regarded the rubric of The Center of the Cyclone as mere metaphor; this became rapidly apparent when I tried to discuss it with him in concrete terms. In the Earth's atmosphere, during vortex formation, the descent, the “downward cascade”, is of complex angular momentum having origins at the center of our Sun, likely cascaded from the center of our Galaxy. The ascent, the “upward cascade”, is vertical propagation from the severe-storm environment of acoustically-modified gravity-wave modes and their high-energy “overtones”: Hawking radiation. Complex angular momentum is temporal curl in a spatial guise (quantized by Penrose “twistor” theory): the spin component, the rotation, is into complex-imaginary space, not into higher-dimensions of real space. These spaces are number spaces. And the numbers involved, when strung together as numbered Gödel numbers into fiber bundles lacing lattices, signify logical propositions and their accommodations. So, the “descent from above” is actually a decomposition of _µT_m-logical propositions into number spaces into real space by temporal operators. As this “cascade” process is “conducted” by time, it cannot take place “in time” (except as viewed through the distorting lens of ₁T₂ logic only). The “ascent from below” is the retrograde inversion of the descent (retrograding back up the “waterfall” by inverting each critical-state temporal curl over the complex-imaginary). Since the linear-temporal operator oscillates into and out of operation under quantal action of the self-canceling and perfectly in-phase decomposition-recomposition operations, unbounded wholeness of the “process” is memetime independent (as described by Schrödinger's original unmolested quantum wave equation). As regards the brain contained by the brain, radiation impingement upon nuclear-intraneuronal and mitochondrial-intraperineural DNA is the “descent from above” of “Sri Aurobindo's Light” inducing semiconductant to superconductant critical-state phase transitions, which, simultaneously, during helix-coiling, produce coherent (i.e., acoustically-modified) quadripolar-wave pulse-code bursts inducing states of entanglement across the surface of the neocortex -- if not blocked by glutamate flood, of course. The “march” over the cortex of the long-range phase-correlation (i.e., quantum entanglement) of neurons is the “ascent from below” of the Tantric's “Kundalini”. This “ascent” being “conducted” by acoustically-modified quantum-wave properties is likely amplified and modulated -- per Itzhak Bentov's account: see In Search of the Wild Pendulum -- by brain ventricle in-cavity generation of second harmonic emission of saser (sound amplication by stimulated emission of radiation) for entrainment by resonance effects. Mere dosing with exogenously introduced ketamine, say, cannot, I would guess, catalyze all these involved processes -- or sufficiently sustain them.

Make science safer and simpler! And they do: few M.D. researchers experiment on themselves. With the exception of M.D.s like Edmund Jacobson, Wolfgang Luthe, and John C. Lilly, snails, newts, mice, and patients are preferred. On how many occasions, for instance, has the normal-science neuroscientist known, just known, he is about to die? How many near-death experiences has he experienced -- a subject Plato was sufficiently experienced of as to have devoted a whole chapter to after-death states? How much memetime has he spent under general anesthesia, whereupon the anesthetic cocktail employed is free of valium and its functional equivalents? Absent that, how many “bright light states” -- to use the terminology of Luthe's autogenic training (AT) -- has he experienced? Has he ever gotten to zero action-potential on the electromyograph for the extra-ocular and laryngeal muscles? Why are M.D. researchers posting ads in the leading popular literary journals and the newspapers seeking for their research informants who have taken ketamine? Do you want such researchers subjecting your brain contained by the brain to neurocognitive “enhancement”? I don't. And one can be sure these researchers seeking informants have not even bothered to seek out one-time director of neurological research, the NIMH, John C. Lilly's “Tank Logs”. Why, moreover, did the NIMH researcher and cAMP Nobel Laureate Eric Kandel, after working out the metabotropics and ionotropics of glutamatergic neuronal etching, not immediately turn his attention to the metabotropics and ionotropics of glutamate's endogenous antidote, ketamine? I kept vaguely aware of these developments throughout the 1970s by religiously reading Brain-Mind Bulletin. Lilly turned his attention to that antidote just about immediately after the signal paper on cAMP was published in the Journal of Neurophysiology. But, of course, he had to do it “off campus” -- and at much greater personal risk than otherwise would have been required. M.D. co-researchers were not on hand monitoring the isolation/flotation tank within which the “Tank Log” experiments were conducted. If protein kinase, serotonin, cAMP, and glutamate are involved in sensory-neuron synaptic transmission “strength” enhancement at learning and long-term memory formation, then studies, of Plato's “learning is remembering” -- which is not the “remembering” of a Brentano or a present-day normal-science neuroscientist -- via the antidote to glutamate, need to be conducted in a sensory isolation environment, a research strategy Lilly was well appraised of long before the cAMP breakthrough. And since Brentano's notion of remembering informed Husserl's notion of “internal time consciousness” as well as of his logical model of the scientific method, which predisposed the standard dissimulative interpretation of the time-independent Schrödinger wave equation so important in unmolested form to superconductant p-electron gas core of intranuclear-neuronal and mitochondrial-perineural DNA in quantum entanglement with electron-transport at ionotropic cellular Plasmahaut of Ling (engagement of NMDA receptor, leading to morphological changes in a matter of hours due to calcium ions, cAMP, and proto-oncogene c-fos, and effects on CRF activation of the dopaminergic system)… Well, I think the answer in Kandel's case must have to do with the special expertise of his father-in-law, Ernst Kris: “regression in service to the ego”, particularly as that specific psychotropics applies to artists. The theory of regression in service to the ego was a development over insights reached in Germany during the period of Nazification: Hartmann's Ego Psychology and the Problem of Adaptation, proximal cause of the “structural theory” in Freudian psychology, the best introduction to which is David Rapaport's Organization and Pathology of Thought (Columbia U. Press, 1951) and his Collected Papers (Columbia U. Press, 1967) -- both of which I read the year the cAMP paper was published, 1971 (see our 1980 paper, written at the request of Wolfgang Luthe, on “relative-state activation of the brain” -- yes, Hugh Everett, III's “quantum relative-state”). There is interesting history here. Avoidance behaviors are always significant clues. And let me emphasize that this is not, repeat not, an anti-Semitic tale; it is anti-Rabbinate and pro-Cabala, be the Rabbinate that of Judaism, Confucianism, Hinduism, Christianism, Islamism, Buddhism, whatever. Wolfgang Luthe, who deeply studied “ecclesiogenic syndrome” -- a technical term in AT -- also, during the 1970s, religiously read the Brain-Mind Bulletin, as well as much else, thus keeping abreast of major developments in neurotransmitter research, and the like. He was not interested in my request for an early history of AT in Japan; he wanted the early history of AT in Germany in our novel MOON, of which he posted me a thumbnail sketch several days before his death from a “silent heart attack” (pp. 267-71, MOON, Vol. 2). Why would he have turned aside my request and sent me something else? AT is a non-invasive stimulation of the brain which elicits abreactions of autogenic brain discharges, endogenously-induced very low-grade natural therapy of the brain -- discharges that normatively and sub-clinically are associated with deautomatization of psychophysiologic structures at learning and adaptation, the very same adaptation described by Hartmann and Kris. What happens when a process of neurocognitive adaptation (a type of enhancement) becomes derailed by exogenous factors and/or endogenous NAFR (“neutralization antagonizing forms of resistance”, such as “thematic evasion”, e.g., the thematic evasion involved in dissimulation of Schrödinger's time-independent wave equation)? I believe that exactly what Eric Kandel describes is what transpires. Right in the middle of Sue Halpern's review of Eric R. Kandel's book In Search of Memory: The Emergence of a New Science of Mind (“Thanks for the Memory”, The New York Review of Books, 5 October 2006) there is an advertisement for Karen A. Cerulo's Never Saw It Coming, which essays on how “cultural practices” and “rules and structures of formal organizations” undermine the “adaptive behavior hard-wired into human cognition”: enculturation- and acculturation-enhanced glutamatergic neuronal etching. Now, this takes on special significance in the context of a Nazification process, a derailed adaptive organizational phase transition in response to what George Soros calls a “far from equilibrium situation”, what Heidegger called Umsturzsituation, a critical revolutionary situation that can lead to either creation or destruction, a state of deautomatization, a nonequilibrium transition state between two stable states of automatization. In the case of Germany, however, not only did NAFR become pandemic during the Weimar period, as extensively documented by Vogt and Schultz, but many exogenous factors were involved in the derailment, not the least of which was development and employment of ECT, electroconvulsive “therapy”, an early form of neurocognitive “enhancement”. Are rules, laws, prescriptions -- all NAFR -- associated with rabbinical or cabalistic orientations, religious or secular? And today, in midst of the prevailing global conundrum, on which side does cognitive neuroscience come down upon, the rabbinical or the cabalistic?

Yes, I noticed that Halpern said (first paragraph of the article, p. 17, “Thanks for the Memory”, 5 October 2006, The New York Review of Books): “…the brain does not operate through digital logic.” I also noticed that she did not elaborate on this observation or identify what logic the brain operates through. No mention of Lukasiewicz logic was made in her article. Nonetheless, the fact she made that observation is very important, for it is not often made.

One way the Deconstructionists went wrong was by reading 1 and 2 as extremes needing to be cleared if means are to be found; when, in fact, both extremes and means are epiphenomenal of the ₁T₂-logic order-type only. Having cleared 1 and 2 by writing repetitious subversions of the Law of Non-Contradiction, they found it easy to assimilate Nyingma and Bonpo to Deconstructionism by “putting them into conversation”. They could just as well have substituted zero and infinity for 1 and 2, as did the physicists, and outcome of the renormalization would have been the same. My approach was not-same but different. Having retained snatches of childhood Musculpt, positively reinforced at adolescence by gratuitous “membership” in an animistic Shinto hamlet, when I later encountered the “nonsense” thrown at me by a “significant other” who had retained sufficient eidetic cognition into adulthood as to be capable of playing a violin in a symphony orchestra independent of the ability to read music, and when all attempts to “get into conversation” with the “nonsense” failed, I had the childhood snatches to fall back upon. I just didn't remember those snatches until I “learned” them -- in the Platonic sense of learning. Since the “nonsense” was nonsense to me, but clearly not-nonsense to her, I decided that the best way to gain sudden insight was to put a nonsense word on the “nonsense”: “gurm”, say. This was a natural choice for me, an intelligence analyst just back from activities of decoding conducted in Viet Nam. More “gurm”, I'd say to myself. Gurm here; gurm there. Gurm and more gurm. After awhile, I noticed the gurm always appeared in certain circumstances, and then that there were classes of certain circumstances of these certain circumstances. Traffic analysis. So, gurma, gurmso, gurmda, gurmbo… This did not save the relationship, of course. But I didn't give up trying to understand “gurm”; I turned to C. G. Jung's Collected Works for assistance, while at the same time trying to paint music, because the eidetic cognition of my significant other clearly had something to do with the artistic and musical temperament. These Collected Works also contained a lot of “gurm”, I found; indeed, a wealth of gurm. So I decided to put gurm over gurm. It was in this way that I discovered that what I had thought was her gurm was actually my gurm, or, more accurately, that my gurm was superposed upon her gurm in such a way as to elicit her gurm which was actually my gurm modified by her gurm. But there was another dimension to this discovery: it came while employing Kimon Nicoliades' techniques for doing gesture sketches and contour drawings from the nude model as described in his book The Natural Way to Draw. The discovery came when I saw gurm superposed upon gurm in the drawings. But was my seeing gurm on gurm itself gurm on gurm; and if so, how far into regress does gurm-on-gurm on gurm-on-gurm go: that was now the question. But it was more complicated than that, because when I wasn't doing Nicoliades or reading Jung, I was trying to paint music, and seeing gurm-on-gurm on gurm-on-gurm, I caught a snatch of the childhood snatches of Musculpt I didn't remember until I Platonically learned -- which I was doing. This seeing gurm-on-gurm on gurm-on-gurm was actually a hearing of seeing and a seeing of hearing -- given that I was trying to paint music. A bunch of stuff started happening at this point.

I didn't quite consciously understand all this at the memetime, but the unconscious apparently did -- and arranged several critical “outside” interventions, ECCOs by Earth Co-incidence Control: while taking music appreciation courses, I was plucked by invitation out of kindergarten and placed Kerplop! into music-major courses on 20th century art music composition techniques. At the same time -- because I appeared to be in a psychological state of debaissement -- a good Samaritan put me in the hands of an old Japanese gardener trained during late-Meiji who placed me with an Ikebana master, the latter two areas of study being associated with my childhood snatches of Musculpt. Given my prior experience and prevailing foci, in all three of these contexts -- art music composition, Japanese gardening, and flower arranging -- I refused to “learn the language” and made no attempt to “get into conversation” with anything. I treated all three as gurm and more gurm. Of course, I didn't tell them that. And when they concluded I wasn't so good at learning the languages, I agreed, but kept up with the studies, and they permitted this, as the results were “interesting”. More and more, this put me in conscious touch with my childhood snatches of Musculpt -- which I began to understand as the “form level of language”.

By now I knew experientially, and by the principle of complementarity, that I required a continuous bath of verbal gurm if I was to continue to snatch snatches of my childhood snatches of Musculpt. So, when I finished with Jung's Collected Works, and because I was living in a society whose verbal language I spoke -- no matter how much nonsense there was in the public discourse, too much of it I understood -- it was apparent I needed another written source of verbal gurm over which to practice inner-separation from the act of reading gurm. I knew I needed verbiage I could not understand well enough to understand, but which I understood well enough to conduct traffic analysis upon: white noise that was pink enough to function as a deautomatizer and a projection screen. After some foundering around, I finally settled upon Aurobindo's Birth Centenary Library as my next source of gurm. And, boy, was it ever filled with gurm! I therefore found a Sanskrit tutor. But I soon concluded that the Vedic Seers must have generated gurm over gurm in recording their experiences of gurm-on-gurm on gurm-on-gurm, so I refused to learn the language -- but I kept studying it for a fair bit, just as I was then doing with Harmony 101, which I had more or less been induced into taking. These activities were being paid for, in significant part, by the GI Bill. After several years of spending 12-14 hours a day at this corpus of activities, a certain degree of absorption was attained. With the absorption came the troubles -- petit mal and gran mal.

The “impossible” fully-conscious gran mal seizure was a wake-up call. I didn't understand it worth a hoot, so I began hanging out at the Georgetown University Medical School Library and the National Library of Medicine. Gurm and more gurm, which remained gurm and nothing but gurm for quite a while -- until I ran across references to “autogenic brain discharges” and found access to the related literature. Then another “outside” intervention occurred: while attending a Velikovsky conference, I heard a paper delivered by a meteorologist entitled “The Universal Nature of Discharge Phenomena”, a paper containing many general-systems-model ideas directly analogous to the hyper-gurm I had extracted by traffic analysis of my experiences of the experience of gurm-on-gurm on gurm-on-gurm which I had come to see as somehow related to what Vedic Seers must have generated as gurm over gurm in recording their experiences of gurm-on-gurm on gurm-on-gurm. Kerplop! Suddenly, I found myself spending five years at study of the physics of tornado genesis. Now I was really in a world of gurm! All that mathematics I could not understand well enough to understand, but which I understood well enough to conduct traffic analysis upon: white noise that was pink enough to function as a deautomatizer and a projection screen. So, I refused to learn the language and relied upon inner Musculpt. And in this way did the superconductant model of intranuclear-neuronal and mitochondrial-perineural DNA begin to coalesce -- with a lotta help from my friends.

I don't give the time of day because one gets embroiled in all sorts of… The last hugely anti-Bush venting I overheard…

The President made it clear that he felt no doubt that a higher authority was looking after him and guiding him. “I get guidance from God in prayer,” he said, and mentioned a number of times that he had asked for, prayed for and received such guidance. (Bob Woodward, State of Denial, Simon and Schuster, 2006, p. 334.)

…the major venter had just put on some Bob Dylan…

And with each succeeding record, Dylan's convergence with his muses grows more effortlessly natural. How does he summon such an eternal authority? “I'd make this record no matter what was going on in the world,” Dylan tells me. “I wrote these songs in not a meditative state at all, but more like a trance-like, hypnotic state. This is how I feel. Why do I feel like that? And who's the me that feels this way? I couldn't tell you that, either. But I know that those songs are just in my genes and I couldn't stop them comin' out.” (Jonathan Lethem, “The Genius of Bob Dylan”, Rolling Stone, November 2006, p. 45.)

Never having much cared for Dylan, who has always seemed to me pretty superficial, pretty empty-headed, and given that Bush clearly had adopted Dylan's method in deciding to invade Iraq “no matter what was going on in the world”, when the venter asked my opinion, I left my money on the table, got up and walked out of the expat bar.

The DNA core about which the helices coil and the base pairs screen-grid is surely one of the more elaborate light-sound interaction devices created by nature (the core of a tornado being another). But the “interaction” is only such to a binary processor: organic sound and light, bioelectromagnetism and biogravity -- à la intranuclear-neuronal DNA and intramitochondrial-perineural DNA -- are different logical-value order-types of the same somewhat the binary processor has no categorical accommodating schema with which to unify. Hence, synaesthesia is regarded as cross-modal “translation” of sensory dimensions, when it is actually something far more fundamental. An actual approach to GUTS has been resolutely avoided ever since 1921 (the signal papers of Lukasiewicz and Post) for good reason: realized GUTS would reveal that unification of the whole of contemporary physics pertains to but a single partitioning of a transfinite set thereof over the base state of a whatnot in Cantorian fractal involutory decomposition. Call the whatnot “Suchness” or whatsoever you wish.

One easy, currently -- ha-ha-ha! -- available way to think of operator-time is as the logical-topological operator that twists the quantum phase-digit from one phase angle to another at quantum measurement (except that the “digit” and the “angle” are J. G. Bennett's “pencils of skew-parallels” fractally entrapped, not self-identical numbers denoting real or imaginary single-valued simple-angular measures). In pre-Vedic thought, before the physics was lost by corruption of “words”, all of this, clearly, was handled in the realms of metamusic (sukshma/sabdadrishti-mantra) and idealform (sukshma/murtidrishti-yantra): see, for intimations, e.g., The Myth of Invariance by Ernest G. McClain (Nicolas Hays, 1976), particularly the Dong Son drum yantra-mandala tympanum graphed on page 168 of McClain, à la THE MOON OF HOA BINH! and Plato's Mathematical Imagination by Robert S. Brumbaugh (Indiana U. Press, 1954) and Plato writing on after-death states in The Republic and the Egyptian Book of the Dead and the Tibetan Book of the Dead (for those time-bound, psychologically identified with a linear-time arrow, that is, operator-time can only be a subject for the dead). A reduced understanding of operator-time is as a “one-wheeled car” of the “three long-haired ones”. You can imagine 3-fold operator-time as in a certain way analogous to the collection of operators “generating” 3-phase current. In a sense, this is not too far off the mark, because one effect of the three orders (Cantorian-fractal) of temporal operators, all taken together, is charge creation, à la Riemann's notion of charge as lines of force trapped in the topology of space -- except that the “lines of force” are not lines of force, but pregeometry gtan tshigs, i.e., numbered Gödel numbers spanning the distance between gal mdo Lal Ded dots (Regge lattice-logic bindu-intersection points distinguishing the Regge “bones”) of “warm-golden dust of supermind” (supramental Yayoi Kusama gone dotty, unfortunately in self-stigmata by way of introjecting the prevailing infrastate of collective Japanese psyche), the proposition thus placed in rendition being a case in extension of aleph-null-valued Lukasiewicz logic, an “uninterrupted continuum of the word” superstrung in superstring p-branes of Lukasiewicz lattice logics in twistorized Wick rotation taking stong gzhi (empty base) by decompositional involutes (Cantorian-fractal) to kun gzhi (allbase) Samantabhadra (all good). Regge calculus translates between the derivative alaya continuous-curvature configurations and discrete point-set topologies/lattices/PlatonicPolytopes in dis-recursive de-generative in-VAKation of MUSCULPT. The notion of a field is not general enough, and no written mathematical notation can connote or denote adequately, for charge creation involves the quantum-action of temporal operators on Hilbert space under C-valued Lukasiewicz logic. C-valued: write me that! Not in hieroglyphics, ideographs, arabesques. What preceded Hebrew and Sanskrit was MUSCULPT. Convergence of the divergent, mdo being Bose-Einstein condensation to the “root” of rooted trees over the primes numbered to numbered Gödel numbers of the m-logically-valued “words” in the corpus of MUSCULPT. The “Great Treasury of Tibetan Words” spoken by Buddha in “Presentation of the New Orthography” is composed of numbers: numbered Gödel numbers which open to awareness the full spectrum of Lukasiewiczian propositional logics understood independent of the notion of truth-value. Such numbers are the “essential precepts” written as open-source “experiential instruction” sets.

See, the ANNs (artificial neural networks) programmers find they can up the efficiency of computation (iff recursive, i.e., generative) with bifurcation into routine routines and novelty routines, and by an additional bifurcation into fixed and transformational mappings of function onto structure and, less elaborately, structure into function. But this does not take account of secondary and primary process, spontaneous localization and fusion, single-valued vs. multivalued logics, algebras, and supra-algebras over processor networks. Or the even larger consideration that these binary-furcations are themselves epiphenomenal to employment of only the ₁T₂-logic order-type. The multiformities (over functions of complex variables) in plasticity involved here are manifold, critical-state dependent, and likely have to do with many idiopathic congenital and developmental conditions -- yoga outcomes such as those exhibited by Sri Aurobindo being one case of the developmental. There may be critical windows for learning, for instance, like with birdsong. The chick doesn't get the cues at the right time, it just never learns to sing. This may not or may be a blessing -- as, say, with time-rate recognition, melody recognition, tone recognition, face recognition, self-recognition (cognitive and/or immunologic). There might, for instance, be music based on recognition of the synaesthetic qualities of spaces between tones, as opposed to the tones themselves, such that melody recognition would be a capacity of negative value: indeed, Victor Zuckerkandl and Karlheinz Stockhausen have gone some distance toward conceptualizing and realizing just such compositions (musically expressing a world-picture similar to that of Einstein's General Relativity, not that of Newton's System of the World). Not only may there be critical windows, but those windows may be multiformities subject to frequency and amplitude modulation. My guess is that -- like today in critical-state societies -- incidence of idiopathic petit mal epilepsy, taste polymorphism, prosopagnosia, amusica, and, say, even a certain sort of idiopathic anosognosia were especially high in Taisho Japan and Weimar Germany (both of which were engaged in experimental democracy). And, I think, we can see that this might well have been so by looking closely at Aurobindo's detailed Record of Yoga -- notations into which spanned the memetimes of both eras in Japan and Germany. I can arrive at such an anamorphic thesis -- and the anamorphosis becomes clear in the psychogenic anaplasia -- because of years of practice at a self-originated form of walking meditation likely predisposed by preadolescent sleepwalking. Quoting Aurobindo (Record, Vol. 1, p. 50):

Triple sanyama [quoting p. 155 of the Glossary to Record: “…dwelling of consciousness on an object until the mind of the observer becomes one with the observed and the contents of the object, including its past, present and future, are known from within”; according to the neuropsychiatric lexicon this is a symptom of psychosis designated “generative empathy”; it is also precisely what I use the term “identity transparency” to designate and is the defining characteristic of Hugh Everett's “quantum relative-state” at the Curie temperature when the correlation length goes to infinity, if the wave-function is not interpreted to probability amplitudes using the von Neumann formalism] in Samadhi [trance awake, dream-state trance, deep-sleep trance] has been established by an involved process, occurring three times while walking, e.g., on the thought which proceeded undisturbed while the waking mind was unconscious, on the walk of the body or something in the immediate surroundings, on the fact of Samadhi or an experience in the Samadhi. External objects are, in this state, sensed not by the indriyas [quoting p. 71 of the Glossary to Record: “…the physical-nervous impression of the object and the mental-nervous value we give it…”] of the mind and body, but by the karana-indriya [quoting p. 84 of the Glossary to Record: “…the supramental sense… which is independent of the body…”]

The other-directed, object-oriented, extrovert-temperament-type, organization man, normal-science scientist, of course, does not baaalieve in the body walking its unconscious mind, let alone a collective occasion of experience, and one can be sure, therefore, that the scientist in question has never been a sleepwalker. And this lack of direct immediate sleepwalker experience in the shadow of the object predisposes to impositions upon the object and upon typology of, say, “Weimar Faces” (see article of that title by Ian Buruma, The New York Review of Books, 2 November 2006). Buruma quotes Stephen Spender -- the British writer, Weimar visitor, and Isherwood friend -- on values of the craft object as envisioned by Walter Gropius and at the Bauhaus (p. 15): “Sermons in saucepans”. Buruma also comes down upon, not only the nascent prosopagnosia and anosognosia revealed in the type-cast faces of Weimar, but also the endemic pornography prefiguring Nazification. One might mention, as Buruma does not, but as he surely knows, that the Mingei craft movement in Taisho Japan earlier entertained a similar aesthetic to that of the Bauhaus, and that, indeed, Gropius' architectural aesthetics -- like those of Frank Lloyd Wright -- owed far more to studies of space articulation (stacked flat planes connected by time, according to the ancient Shinto multi-sheet model of the universe modernized by A. Sakharov with a little help from Novikov dust, in lieu of kami dust, the dust driving Yayoi Kusama dotty, the idioretinal dust settling in upon Aurobindo and The Mother as “warm-golden dust of Supermind”) in the traditional Japanese house, than to any socialist ethos, an ethos tacked on like so much postmodernist ornament, so much so, in fact, that an argument could be made that the International Style was not only in the lineage of, but was the direct progeny of the ken unit length for modular dimensioning, and all the other generative grammatical aspects -- or were they decompositional involutes? -- worked out by the medieval design-system designer of Japanese residential architecture. Not mere “integral ornament”; space articulation itself, ornament. This is not apparent, however, to the sensibility uninitiated to what Jean Gebser in The Ever-Present Origin called “haptification of space” and “concretion of time”, both together effecting a “diaphany”, a transparency which “transluces” object-system/observer-state (quantum) measurement (on the modular dimensioning grid concretized to tatami mats) in the instant of the object-other/percept and the idempotent agnosiac propriocept. Putting a touch on personal space with its Planckian minimum permissible distance in good time, Planck's time scaled. Sensibility founded not on the indriyas, but on karana-indriya: conscious connection reestablished with the quantum brain not contained by the brain. A notion of the “forms of uses” akin to that of Swedenborg -- whom Suzuki Daisetsu assiduously studied beginning in Aurobindo's critical year, 1910, the year of The First International Swedenborg Congress which Suzuki attended, and which was also Kandinsky's critical year relative to issues On the Spiritual in Art, Kandinsky eventually becoming associated with the Bauhaus -- as opposed to the notion of a Spender and a Buruma. “Sermons in saucepans”: the “multi-utilities” and “semantic integrets” serviced by objects of everyday use superstringed over attention cathexes of an identity-transparent socius -- attention cathexes, and their forms of uses, being the essential variables as regards automatization and deautomatization of cognitive functions stacked upon indices of tonic and phasic activation of the brain contained by the brain. How many dozens of metareferential tropes were carried like a mantra by a ceremonial tea cup in the Empire of Signs? By a Shoka arrangement, a Rikka arrangement: Ikenobo School! By the stylized hand movements of a sushi chef trained eight years? By the ritual greeting at the door? The temple carpenter's joinery, the gardener's root pruning? And on and on lacing the socius in associations stacked upon associations ritually PRACTICED in just such a manner as to reduce the index of coercion required for maintenance of social order, and to minimize the level of collective decision-need prerequisite to social functionality: “Sermons in saucepans”. The greater the tropological density of an object, the farther its metareferential reach and the more expansive its semantic correlation length -- hence, the more intense the identity-transparency carried and the more system-composite the relative-state manifested. And those naysayers -- like Buruma, like Spender -- denigrating such “sermons”, prefer, of course, actual sermons -- their own -- and the thin blue line become a broad blasting band, just so the blazing be directed away from them. Behind the notion of craft object as semantically m-logically-valued (such logics seriously beginning to flower by 1910) multi-utility and integret is the animist's understanding of quantum relative-state as the agency responsible for spontaneous order at critical Curie states in collective and cooperative material systems: identity transparency consciously articulated and collectively integrated gives rise to spontaneous social order; while identity transparency suppressed, and hence regressed, yields infantile collective violence by projective-identification at transference. Constellated archetypal gradient a conspiracy of the collective unconscious, not an unconscious conspiracy. This is a post-structural-theory Freudianism apropos of Hartmann's just-post-Weimar-era Ego Psychology and the Problem of Adaptation enhanced by a Jungianism; whereas Buruma's notion is a pre-structural-theory pure Freudianism: artiface = sublimation = civilization. Quoting Buruma's “Weimar Faces” (p. 15):

Civilized life cannot be sustained without hypocrisy. A certain moral code, a degree of courtesy and decorum, are necessary to keep our instincts under a modicum of control.

Rules-n'-Regs a Moses found in a Bush-goin'-down-ta-flames. Moral Economy of (imposed on) the Peasantry as self-limitation of the whole in service to nature rape and special interest and hierarchies of privilege; rather than an m-logically-valued economy spontaneously arisen from the animistic identity transparency of the peasantry (which has more in common with post-Cartesian-Newtonian thought than anything ever produced by the post-Renaissance West: ha-ha-ha! self-reference). Pornography, like beauty, like collapse of the wave-function is in the mind of the beholder -- as any figure-drawing artist worth salt well knows. Not being Rabbinically inclined, Mullahish, Ministerial, Popey, I've never seen pornography, viewed beauty, witnessed a collapsed wave-function or aspects of a recursively generative grammar -- a Cabalistically decomposed supersymmetry space, perhaps.

Along with doing effective walking meditation (though providing little in the way of phenomenological description), however, Aurobindo strays -- which may give us some insight into Taisho and Weimar. Quoting Record, page 52, from 14 January 1912, where there is given a bit of received automatic (i.e., autogenic) verbalization:

There is a siege by the annamaya-chitta [body consciousness in pervasive action, probably implying paresthesia rush]…

The siege will be over in ten minutes.

Lipi [virtual writing seen by subtle sight]. “Efficient tapas” [will-powered concentration of consciousness-force]. Interpretation: “Commences from today.”

“European civilization in extremis.”

“21 years of strife before Indian civilization is willingly accepted in its flawless perfection.”

In this we see evidence of yoga synthesized by regression-in-service-to-the-ego of colonized mind. Aurobindo is just out of prison charged, essentially, with terrorism directed against the British Raj, released due to insufficient evidence. He is ridden by a vociferous Hindu nationalism, and consequently slights phenomenological description (and hence traffic analysis on his own direct experience) by immediate interpretation to Sanskrit terminology filled with imputed inherited meanings he does not care to substantiate-verify by phenomenological veracity. He is obsessed with the siddhis of power (not unlike the Chinese during period of the Boxer Rebellion). He cultivates automatic writing of questionable value in huge quantities as a display of power. All of this is compensatory abreaction. His thought and yogic orientation are suborned to 19th century Darwinism transposed to realms of spiritual struggle, thus placing a linear-time-bound filter upon his experience such that he becomes obsessed with trikaladrishti as a chronomantic tool for display of power (to the point of predicting [p. 50] “the exact minute when the evening meal would be served”, an obvioius trivial pursuit), thereby altogether missing evidence of three-fold operator-time extant in his own experience.

The basic idea here is that in all three cases -- Aurobindo, Taisho, Weimar -- something, the same something, distorted the practice, and not only the practice, the theory of practice, and not praxis and theoria alone, but hermeneutics of the world construct struggling to (d)emerge, within which they were framed.

Exactly wrong, I'd have to say. The constitutional democratic state governing so-called open societies, in principle even, let alone in actual practice, is veritably totalitarian by comparison to “sermons in saucepans” conjoined to ritualistic propitiation of trance-read animistic spirits constantly worked in ongoing ecological adaptation, where the emperor's, the king's, the mandarin's mandate stops at the village gate, and the village is not only housing but all the lands worked, including those communal, and the village timberlands. Why do you think people never wanted to leave their village? This was much of wet-rice Asia prior to Western incursion. Millions and millions and millions of people. Moreover, hand-loomed sacred Luddite cloths infused with massively dense tropological metareference signified transparent non-simple identity states in ritual gift exchange, thus internalizing to Stone Age economies much that modern economics leaves to externalities which the monetary system has no way to incorporate for market processing. Practically speaking, the democratic government's mandate stops at no gate not piled high with cash guarded by an attorney.

Well… James Lovelock provides the perfect example of this “something, the same something” instrumental in origins of the world wars and the current global crisis. In the preface to the U.S. edition of The Revenge of Gaia (Basic Books, 2006) he predicts that billions of people will die before the century is out (p. xiv):

We are in a fool's climate, accidentally kept cool by smoke, and before this century is over, billions of us will die and the few breeding pairs of people that survive will be in the artic region where the climate remains tolerable.

He attributes evolution of this dire “state of the Earth” to some centuries of mechanistic-deterministic science and its generalization to economics as the “unfeeling market forces” of the laissez-faire model. And he urges us to act now, even though “the damage has already been done”. He says (p. xiv):

We must do it [“make our peace with Gaia”] while we are still strong enough to negotiate and not a broken rabble led by brutal war lords.

Is the “something, the same something”, I refer to, the Cartesian-Newtonian paradigm and its consequences which James Lovelock castigates, or is the mindset of the James Lovelocks of this world that “something, the same something”? In the glossary at the end of his book, Lovelock offers a brief summary of “chaos and chaos theory”, particularly as applied to the atmosphere by Ed Lorenz and biology by Robert May. Lovelock says (p. 161):

It took the discovery of the utter incomprehensibility of quantum phenomena to force the acceptance of a statistical more than deterministic world…

This, this, is the “something, the same something” -- and there has likely appeared no more clarified statement-indicator of the presence of the affect-charge motivating chaos-complexity theory and nonlinear NEWTONIAN dynamics, motivating, that is, suppression by those theories of m-valued Lukasiewicz propositional logics. The Cartesian-Newtonian paradigm was irreparably intellectually dead by 1826 when Abel's theorem on the quintic appeared. This was a memetime when approximately only one-billion people occupied planet Earth, a memetime to all presently-known indications well before Gaia irreversibly set Herself upon revenge (let us leave aside the question of whether or not the motivating affect-charge is responsible for the projective-identification involved in this personification). Designation of Abel's existence demonstration for mathematics transcendental to algebra (a demonstration which inevitably led to Cantor's transfinite set theory and Lukasiewicz's m-valued logics and Schrödinger's m-valued wave-function and Gödel's theorems demonstrating existence of self-referential logics transcendental to ₁T₂ logic) as the “Impossibility Theorem” was first iteration of that “something, the same something” echoing recursively down the decades and into Lovelock's glossary. Exercise of this mindset between 1826 and 2006 has suppressed all efforts to authentically replace the Cartesian-Newtonian world construct as orchestrator of the internally-nested, self-referential, {(Gaia_human )(terrestrial-solar)}galactic interface, has sustained the notion of a “classical limit”, and has insured memetime evolution of the dire “state of the Earth” which Lovelock decries (not a surprising instance of subliminal self-reference, as that is the nature of projective-identification -- and since Lukasiewicz's logics are based on self-referential propositions, their suppression could only yield…). Moreover, Lovelock gives a misleading historical account (pp. 4-5) of the arising of meteorologist awareness of a climate shift being in motion. Some meteorologists were aware of the probability of anthropogenic climate shift during the 1960s, and the turn-around point for some young meteorologists -- not the authorities in Boulder -- was 1976. After that year, there was no longer any question of “if”. Some young meteorologists at Cornell (who had embraced the Gaia hypothesis during the late-'60s), for instance, during 1977, radically and abruptly shifted their focus of research interest from numerical modeling of severe local storms to solar-terrestrial interactions and climate cycles. These were meteorologists who had for a decade been applying Einstein's Special Relativity and Lovelock's “the utter incomprehensibility of quantum phenomena” to multi-scale numerical modeling of tornado genesis. And it was those of Lovelock's mindset -- particularly in Boulder -- who, in the mid-'70s, opposed the conclusion that a climate shift was in full motion, and who also pulled together in Lovelock's “tribal” fashion to suppress (e.g., fistfights at the back of the room during paper deliveries at severe storms conferences) applications of relativity and quantum theory within atmospheric science. One wonders if Lovelock “protests too much” for having postponed acknowledgement of the climate shift irreversibility for so long (about which Revenge still more or less equivocates, oscillating between “billions of us will die” and statements as to what Britain needs to do to save itself and civilization).

And what of the “war lords” Lovelock fears? His “utter incomprehensibility” declaration obviously prevents creation of quantum economies based upon m-logically-valued monetary units, both as counterinsurgency/counter-terror macrostrategy and means to better internalize externalities than mere trading of carbon permissions. Moreover, Lovelock (appropriate name) in Revenge harps on “tribal behavior”, on “tribalism”, in such all-against-all Hobbesian fashion -- while exhorting “to renew that love and empathy for nature” -- as to make an embarrassing display of “inappropriate affect” (a symptom of you-know-what!) in face of the fact that the “utter incomprehensibility” of m-logically-valued quantum relative-state is indistinguishable from the “utter incomprehensibility” of the identity-transparency “contagion” at the heart of tribal animism with its tie to the land and psychic fusion to the ancestors, human and otherwise. For those spontaneously fused to ancestors by quantum superposition and in Bose-Einstein condensation-entanglement, there can be no 3-bodies or n-bodies absolutely-in-so-far-as-distinct subject to wing flaps of butterflies, and there is no chaos-theory “sensitive dependence”, for there can be no “initial conditions” where linear-time is ₁T₂-order-of-logical-value dependent and animistic states of consciousness incorporate the _µT_m orders of logical value superstrung over the allbase (Lukasiewiczian Hilbert space) of self-referential open awareness of unbounded wholeness (a much more elaborate critical state of quantal integration of Gaia and Her nesting domains than is mere non-linear NEWTONIAN simple-self regulation via Her nested domains). Like Giordano Bruno, I do not believe Earth is alive in any metaphorical sense; rather, it is alive literally and intelligent, and would remain so even if there were no life on Earth. Dead or alive, true or false, right or wrong, premillennial or postmillennial -- or, or, or, or -- are distinctions that can be drawn only under ₁T₂ logic. What do they have to do with Nature in its full _µT_m-logical state of being? Anything? Ask yourself why quantum mechanics has remained a linear dynamics, why non-linear orders of Schrödinger's original time-independent wave equation (no, this is not a mistake: don't forget decomposition involutes) have not been applied to numerical modeling of severe local storms, for instance -- or, rather, why such models running on NASA's mainframes during the early-1970s were suppressed, and what kind of mindset did the suppressing. What “dark energy” was involved in this suppression of second-order (i.e., accelerative) Schrödinger theory and its implications for the quantum-measurement and Leib-Seele problems? And is it possible that scaled, renormalized, filtered models are conducive to great surprises in store: sooner than one thinks, for instance? Many scientists of middleclass mores and liberal (secular or Christian) sentiment decided that Schrödinger's oh-so-Tantric time-independent wave equation had to be, just had to be, a case of “utter incomprehensibility”; otherwise, Kairos as Barthian Geschichte would have entered not only history, but the history of science, transverse to the arrow of Kronos, thus collapsing the very notion of an objective linear-time evolution and, right along with it, Darwinian evolution by natural selection, or any other selection. No time, no evolution. Kairosian critical state, the Curie state: to miss that Christic moment, that Heideggerian Umsturzsituation, that Joycean epiphany which spreads out into identity-transparent “diaphany” by “concretion of time” and “haptification of space”, is to commit the original sin, to make the claim to be absolutely-in-so-far-as-distinct, to remove oneself from psychological immersion in Agape and Eros and to place oneself in the outer darkness and sterility of technofix Anomie and Cyrene's pecuniary alter ego Dodecamechanos. These and many other specters were brought into cognitive play by Schrödinger's formulation, and they had to be, just had to be, stigmatized in the strongest of terms. And, yes, I have long been aware of my forbearers' fundamentalist influence on my thought via the German Pietism and Dutch Calvinism of the Evangelical Grace Reformed Church enlivened upon collective memories, adumbrations, of the Great Awakening ongoing as my ancestors arrived in south central Pennsylvania -- Ha-ha-ha-gee! -- but the truth is that this influence has been so abstracted, so de-personified, that there is a difference in kind, not just of degree. Kairos is experiential operator-time, temporal curl by inner counter-work. Don't do the labor: just an idea, concept, construct.

Sorry, I learned a long memetime ago not to try to reason with people's psychoses.

As you point out, it is rather an interesting question which Lovelock's exhortation relative to rise of the “war lords” brings to the fore: would continued negotiations under a comparatively intact Cartesian-Newtonian-Westphalian institutionalization yield more survivors, or would early triumph of the war lords and associated collapse of the C-N-Wian institutionalization yield more survivors? Under which of the two outcomes would the carbon footprint likely to be smallest? Is “civilization” to be saved, or is “civilization” responsible for all this? One also must wonder whether or not the human collective unconscious some memetime ago reached its own conclusions on these questions? Maybe Gaia's “revenge” is actually a suicidal self-metaprogram of the human species in projection upon Gaia. And one can also observe that Lovelock seems to be arguing -- since the damage has already been done and the accident of global dimming is keeping temperatures down -- that human longevity, such as it is, is dependent upon maintenance of human polluting capacity, and therefore we must fear the war lords whose triumph likely would abruptly reduce that capacity. I admit failure to understand how a great expansion of the nuclear power industry is demanded by such circumstances.

The person thoroughly identified with the normal state of consciousness in collective circumstances such as these -- and I agree with the order of magnitude of Lovelock's assessment-prognostication (it has been ongoing and viewable for decades; therefore, is not only in memetime future), if not with the model he embraces and many other details of his argument -- worries primarily about his and his own, remotely about panhuman losses, and abstractly about other species and life on Earth in general, not at all about the life of Earth independent of life on Earth (no such thing as an existing “dead planet”; dead planets discorporate: no such thing as a “uniformitarian” solar system: how many planetary discorporations in purview of our Sun have been witnessed from planet Earth by naked-eye astronomers?). Except in so far as the person is a cat person or a bee person, a tree person or a bug person, there is little or no impulse to take major life decisions based other than in narrow self-interest. A cabalistic-fundamentalist position on this impulse is not one of ethics, moral suasion (a rather Rabbinical form of Christianity -- secular or religious; a rather dictatorial form of European Confucianism) but one rooted in the notion that actual ethical-moral behavior flows from renunciation of “original sin”, that renunciation a metanoia, a change of mind, which is to say that this “sin” left behind is an inverse function of percept quality, not in direct relation to superego willfulness (the beginning of imposition by coercion upon the socius of specialization, role stratification, hierarchies, rising to the ecocide, biocide, matricide, patricide, fratricide, genocide and so on mass murders of the modern nation-state system qua system, culminating, perhaps, in planetocidal holocaust, killing the life of Earth, not only life on Earth: not alone greenhouse gases, also alterations in electromagnetic structure of Earth, modulation of frequency response windows to solar wind and cosmic radiation, and dampening of resonators to solar complex angular momentum cascades). To believe that mere belief is rebirth is to be left to be a hind (a back-formation, a throw-back). To actually make this renunciation is to personally solve the (primordial-animistic, i.e., the pre-Church primitive-pagan tribal Christic) n-body koan built into perceptual-proprioceptive experience: Get behind thyself! oh ye hieratic claim to be absolutely-in-so-far-as-distinct (tattooing a crucified Christ on one's back is not the same as actually getting behind oneself, as the Christic injunction of the Gnostic Gospels would have it). Only once this priestly arrogation has been actually crucified and incubation in the sensory-isolation cosmic-flotation crypt of its withdrawal completed can there be a rising to identity-transparent m-logically-valued (made cryptic reference to by the three-logically-valued, law-of-3s, trinity signifier: 8, which is infinity, split open like a ripe fruit, E3, by the topological operations of temporal curl) relative-state authentic open awareness of unbounded wholeness (no question of mere temporally and spatially localizable-feedback simple-self regulation, which is solely an issue of meme-ic enculturation in service to coercive role stratification, ecclesiastic and secular). When holotropic is unboundedly-holo, where the higher authority? All multi-scales, all time-steps, are decomposition involutes (Jacob's Ladder, law-of-sevens, diatonic scale, Ray of Creation) densely compacted on the m-logically-valued allbase. Call that allbase higher authority, if you will, but it is immanent in being transcendent and transcendent in being immanent -- by holographic identity transparency transverse to linear-time by Kairos-decomposition under three-fold operator-time by temporal curl (by-by-by) at allnested absolute limiting velocities, absolute limiting accelerations, absolute limiting time rates of change of acceleration set by m-valued universal physical “constants”. A fundamentalist is interested in the fundamentals, is anything but a literalist, does not mistake states of consciousness like “Israel” and “Jerusalem” for physical localizations and least of all discrete geographies, has no use for testaments and testimonials, and knows by direct experience that the allbase is unspeakable in spoken languages such that no higher authority -- if there were such to personify other than by projective identification -- would ever choose to “speak” in such fashion: inner Musculpt being the mode of mystic muses. And it is not surprising where the breaches have come: just where “classical limits” were arbitrarily imposed -- and just where signal discoveries were made and suppressed. Severe storm genesis. Insurgency warfare. Radiation exchange by DNA. Bureaucratic far-from-equilibrium phase transitions. Non-simple identity of monetary units as internalizer of the externalities killing the life of Earth. What is at stake in the prevailing collective circumstance is far greater than the identified normal state of consciousness imagines by memetime-bound tacit assumptions, and the transincarnational consequences of culpability, complicity, and failure to respond are well beyond calculable iff recursive.

Frankly, it never occurred to me that, in this context, “saucepans” might be a gay sexual metaphor. My undersight, surely. I am not merely unmoved by the EST-enchained and will not only not suffer being lectured about equality in the eyes of God -- following Goethe, God's eyes are one's own eyes in psychological transference -- I am wholly (not holey, and certainly not holy) indifferent, which is near high indifference, to the sexual preferences of, say, an Alexander Hamilton -- let alone the lives of a Stephen Spender or the bombing surveys of a Paul H. Nitze -- unless Hamilton's preferences were compensated in his vision for the industrial rape of North America by means of his concept of the national debt, a concept which, by debate, clearly managed to dominate that Jeffersonian, which hopefully was not an essay in S-M. But now that you mention it, the thought arises that the saucepan truly is topologically stretchable to a one-dimensional Riemann surface, and that, clearly, is a gay sexual metaphor when put into conversation with the notion of text which is a national deficit. Being subject to immediate cutoff, I never got the chance to bring this issue to the attention of Milton Friedman. Had the opportunity been there, I'd surely have explained the m-logically-valued monetary units he could not understand by starting with F. von Hayek's notion of “the time-shapes of total capital stock”, which is one way to understand a one-dimensional Riemann surface in metaphorical expression, not of linguistic-oral Chomskyan generative recursion, but of superposition in Schrödinger's time-independent wave equation -- and superposition is, of course, something of a sexual metaphor (especially since Schrödinger came up with the notion while engaged in a Tantric anastomosis according to the Law of Threes, forming a transparent adularia where the orthoclastic-monoclinic polymorph-perverse is cleaved by feldspar in skew-parallels rather than at right angles, however deliciously painful the latter might have been).

Let's do this more concretely. F. A. von Hayek total capital stock is holographic, holo-unbounded. Its myriad component processes are articulated in a continuum infinity of different ways (adding to or subtracting from the total does not change the number of the total, even if one subtracts an infinity or adds an infinity: this is the nature of the continuum, as was discovered and demonstrated by Cantor). Each formalizable such “different way” is a time-shape of the totality. And each such time-shape, clearly, is not differentiable from the totality of which it merely is a temporal ordering. The shapes differentiated are time-differentiations of time, chronotopologies, the totality of such time-shapes being the form of the totality in time-independent Schrödinger superposition. Any relative-state “piece” of the form contains all the information constituting the whole of the form -- which means that each piece is any piece is every piece is all pieces. The logic of this is not binary, thus not readable by brains in glutamate flood, just as the logic of the identity of nonlocal electrons is not binary. And just as an electron in motion generates a magnetic field -- an event gradient over a spacetime continuum -- and money moving through markets pulls economic organization after itself, so (animistic-quantal) action of the revolutionary-insurgent-terrorist is an agency of self-organization, particularly at phase boundaries. If the Cartesian-Newton-Westphalian nation-state and/or counter-terrorist/revolutionary/insurgent does not provide the requisite boundaries (by building walls, fences, barriers, hardened and/or electronic, for instance), then the revolutionary-insurgent-terrorist will have to create them de novo himself. Where there are boundaries, organized activity is required to breach them -- and the more elaborate the boundaries, the more fire-walled and escarped, the higher the level of organizational competency required to scale, burrow, or penetrate them. Boundaries call self-organizing processes into being -- as any biological cell well knows -- a call without which the recruitment base cannot successfully be recruited, and no metabolic manpower-and-materiel cascades will automorphically establish (matters of logistics, not strategy). The boundary required is superposition as a one-dimensional Riemann surface, possessing band-pass fractal-entrapment capabilities. The state does not provide such a boundary; it provides a ₁T₂-logical boundary, a closed circle whereupon inside can be absolutely distinguished from outside. The revolutionary-insurgent-terrorist must make this real-simple-syndication boundary into the imaginary-fractal-hypercomplex boundary he requires. Organization of the terrorist network disappears down the hole of Alice, which is what the Wonderland of a one-dimensional Riemann surface appears to be to a ₁T₂-logical mind. The NeverNeverLand aggregation which is time-independent Schrödinger superposition is not a composite of ₁T₂-logical simple-identities -- and no application of the ₁T₂-logical mind can possibly decode it, as semantic contents of logical-value order-types are incommensurate. Disaggregation and delayering of the “transcendental Pereira layered-transparent” of a time-independent Schrödinger superposition is not to time-bound, ₁T₂-logical, simple-identities in evolutionary process. Truly, to a Lovelace, this is not all that difficult; certainly no Lovelock “utter incomprehensibility”. Under the m-logically-valued Lukasiewiczian understanding of Everett's relative-state, unmolested by john, uh, ah, oh… John von Neumann, the wave-function does not collapse, there is no spontaneous localization -- any appearance to the contrary being a pathological imposition, a coerced state of disease, an S-M equation of mutual dominance relations having virtual reality only. The physicists have had so much trouble with this not because of the difficulties of the functions involved, but due to their own dysfunctions. The time-independent superposition and its time-independent decomposition must be cognized on their own m-logically-valued terms, not by reduced instruction set computing. Superposition over continuous bureaucratic manifolds, of course, and calculus thereupon, involves bureaucratic variables: job descriptions, mission statements, AOs, TAORs, personnel allocation functionals, et cetera. And just like “legal tender” -- money, that is -- these variables are defined on the boundaries of bureaucratic authority in question. “Legal tender” is not legal outside the boundaries it is defined upon (except under globalization, or in the case where the vehicle currency at issue is simultaneously an international reserve currency); which is to say that “tender” is defined on those boundaries, that skin. Same for the values of any chosen array of bureaucratic variables: they apply only within the boundaries upon which they are defined. Gerrymander the borders, thus giving the circumscribed area a new set of functions (e.g., no longer an infiltration corridor requiring a unified command under a single decision maker, but a base area over which a myriad of cells remain in constant motion), and the topological configuration of the bureaucratic space is fundamentally altered. Stacking the multiple values of the corpus of bureaucratic variables upon the boundaries of their definition is to transform a ₁T₂-logical boundary into a fractalized, band-pass, one-dimensional Riemann surface. And if animistic/identity-transparent bureaucratic actors become habituated to this fractalization of the boundary, complex bureaucratic transformations self-orchestrate: a simple boundary change automatically and effortlessly pulls all its stacked variables after itself (the organization has thus disappeared from the purview of ₁T₂-logical observers). The requisite identity state of the bureaucrat is ecclesiogenic (Imamed in Madrassa, say) or animised (in forest and field): at the instant of the percept, apprehension is in multiple values superposed over a layered transparent. An m-logically-valued monetary unit defined on an electronic fractal boundary of Koch curves is a time-independent Schrödinger superposition as a one-dimensional Riemann surface, which, when in motion, is fully capable of pulling, not only economic organization after itself, but also externalities like bureaucratic functions, carbon footprints, or whatever.

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