Monday, February 28, 2011

The Hand of Miriam

Dream: Winter of 1993.  I dreamed I was in a museum on the east coast.  I was in the museum (which was a large place, classical architecture) after I had left the hotel where my mother and father were.  In the museum I was observing art in a glass case, and I could see by the reflection that some thugs were gathering behind me to harass me and possibly do me harm.  There were many of them, and they began to taunt me.  All of a sudden I see a vision of a large right hand---a hand large enough to reach the tall ceiling of the museum---which crushed the thugs that were behind me, as it grabbed them all in a fist.  They were instantly gone.  The thugs were crushed in the palm of her hand, when she made her grip.  I walked outside of the museum, and it looked like the Dorothy Chandler Pavilion's main entrance.  It was night, lights of the city are on, and it was cold.  I see in front of me a lady (about my age), with her back turned from me, all in blue jeans, doing something.  She is taking things out of her shopping cart, and has made a space for herself with cardboards, so it seems.  I can tell that she is homeless.  She turns to look at me, and I approach her.  She does not say a word.  She is beautiful, and has short hair.  Her look is hypnotizing.  I kiss her lips, and she accepted.  I knew that she was the one who magickally extinguished my enemies.  She walked into a door to the left, I went to the right, and I waved to her all the way.

Sunday, February 27, 2011

On Many Paths Leading to the One

I was contemplating the idea of the many paths leading to the one, i.e., call it 'center,' 'apex,' and so on.  While the sentiment of this idea is good, it also lends itself to misunderstanding.  It almost seems to be saying that "all paths are equal," and perhaps it is alright to structurally interpret this idea with respect to the standpoint of those who have become enlightened, in that way.  As with anything, context determines perspective.

There are planes of transmigratory existence, there are stages of development-evolution-involution of Mind, there are paths to awakening.  Again, from the standpoint of already-realized beings (who are in the stages of ever subtler perfection, even up to those who have attained Reality-as-such), every step, every modality, every comportment, every vehicle contains perfect awakening.  And from the standpoint of the entrenched, the focus is on (relative, perhaps comparative) differences.  The former views from a wider horizon the gradual process of sublimation as well as concrete differences, and the latter is provisionally entrenched in seeing differences only.

And when you hear that "all paths are equal," consider the source of the statement.  And when you hear that "not all paths are equal," also consider the source of the statement. Meanings and intentionality change, semiotically identical or equivalent statements undergo paradigm shifts relative to their proponent.  Briefly, it is as in the following: 

Proponent A1 asserts proposition P.
Proponent A2 asserts proposition P.

A1 and A2 are not the same proponent, but the proposition P is exactly identical, word-for-word.  When, say, A1 asserts P, P is truth (not (necessarily) in the truthfunctional sense of having the value of 1 or 'true').  When A2 asserts P, P is falsehood (not (necessarily) in the truthfunctional sense of having the value of 0 or 'false').  

This is the existential aspect of authenticity.  Thus, as a concrete instantiation, let P = the statement that many paths lead to the same One.  Let A1 be awakened, a person who has undergone advanced stages of personal evolution and ascent.  Let A2 be a novice in existential ascent but a scholar of comparative religions.  The morphic field of A1 subsumes that of A2, in which case A2 cannot existentially wrap its mind around the wider scope (such a scope or horizon would be non-existent to A2).      

Wednesday, February 23, 2011

"The Clone Goes Home"

I'm currently subtitling a DVD entitled The Clone Goes Home (2008: クローンは故郷をめざす (, which oddly enough was executive-produced by Wim Wenders.  It's not your average scifi, since it is a rare movie that deals with morphic resonance as such; the dialogue refers to morphic resonance as simply 'resonance,' and it propounds the idea that, because of (morphic) resonance, the "soul" of a deceased body that has been cloned will resonate with its regeneration, and will get drawn, or attracted to the new soul of the clone's body.  "It will cling to it like a guardian spirit," a character says.  The terminologies in the dialogue can use a little work, but the application of morphic resonance to the question of human cloning is refreshing. 

Nietzschean "Ressentiment"

The following was a journal entry of mine. I like to see how my insights of so long ago have ramified and either become generally assimilated or whether they have resurfaced in specific "angstian" tributaries of expression and thought. Especially with the current political climate prodding and poking my psyche's jugular with the poisonous darts of polarized either/or chaotic fervor. 

February 20, 2011: Had thought of Christianity and that, reading about the vilification of nature by the patriarchal book-religions of Karaskenteti*, it is indeed the meme-spreader of human virus-catalyst activities out to destroy nature and the environment. They are compelled to do so as an injunction, this is why they view nature and bodies as inherently evil and pagan. So the Karaskenteti religion is in its backlash now, has been for a while, but time is getting faster and faster. The Karaskenteti push and drive to take away from the poor to give to those in power, because power belongs to those who know and have the divine right to oversee and create the course of history; this is the essence of their religion of the masses. With respect to It’s a Wonderful Life (old Frank Capra flick), the Karaskenteti root for the plutocrat and vilify the Jimmy Stewart character, the angel, and all the people who pitched in in the end as “socialists” and “communists,” thereby forgetting the very concept of un-earned “grace” in their religion, worshiping instead a system of ruthless social Darwinism. Ironic how against Darwin they are with respect to evolution (they refuse to evolve), and yet they worship the ramifications of Darwin’s natural paradigm.

*Neologism from CittaBhumi as a catchall for the patriarchal wellspring of culture.

Wednesday, February 16, 2011

The Web Bot and Time Wave Zero

The Web Bot taps into and extracts information from sociocultural and collective-unconscious fields (call it Zeitgeist); it has predictive, prescient value inasmuch as morphic fields are nonlocal and temporally nonlinear.  Information-theoretically speaking, lower-entropy, statistically significant, recognizable patterns of data are detected by the Web Bot in the collective Noise, with respect to redundancies and frequencies of occurrence; this is the quantitative foundation of the Web Bot project and its hermeneusis over quantitative data.  

With respect to information-theoretic entropy, interestingly enough, both the Web Bot and Time Wave share a common ground in terms of tendencies toward zero.  It is a matter of interpretation, of course, but Web Bot Gestalts of data are, once actualized, retrojectively of zero entropy, and otherwise in a state of relative flux approaching zero.  This zero entropy occurs only once for the Time Wave, however, at the Singularity; its significant difference from the Web Bot is that the Singularity's event horizon prevents its resonance from rippling to our chronometric, seemingly linear present.  There is nothing from it but sheer Noise and maximum information-entropy, even as no information is rippling outward from it.  It is attracting history and everything information-contingent into itself, and nothing comes out.  There is no way to ping it by way of remote viewing or precognition; the Noise becomes more severe as the event horizon is approached.  It is the Noise of history in a swirling whorl of Chaos without any attractors and bifurcations in sight, without any recognizable redundancy of information.      

The ingression of Absolute Novelty, as it is the "black swan" (fully in the N. N. Taleb sense) par excellence, is super-probabilistic; its unpredictability is absolute.  The Singularity is absolutely beyond access.   

The Web Bot is a measurement of Habit, as is the Time Wave.  However, while the field of information stops at the event horizon, they both provide one bit (so to speak) of information that is of 0-entropy value with regard to the Singularity, beyond the event horizon---and the datum is everywhere selfsame, self-referring, fractal, and self-contained---viz., that Absolute Novelty, 0-information-entropy, and the total cessation of Habit awaits; this is the sole Attractor.  It is the nexus and locus of equivalence of a quantitative unit of Planck time and qualitative eternity, because there is no information forthcoming from it, other than that there is no information forthcoming from it.  And that bit of information is an attestation to its own paradoxical nature in a superposed entanglement of maximum and zero information-entropy (see J. M. Jenkin's clever take on the paradox in his The 2012 Story).  

Tuesday, February 15, 2011


Otomo Katsuhiro's Akira (circa late 80's) still has its pulse on the Zeitgeist (Blueray version came out in 2009), and is a mirror of things as they noumenally are.  I personally view the story as both proleptic and prophetic, in the sense of spiritual warning.  Structurally speaking, it has an implicit, subtle message with regard to the contrast between authenticity and inauthenticity; with respect to sheer power, though the latter might have its fifteen minutes of fame, it can't hold a candle to the former.  Not even close.   

Monday, February 14, 2011

The Dismantling Sky

Forces unpredictable, hitherto unknown, rend the sky, 
Revealing behind the blackness, veins of thunder in a body of nothingness.  
I am the keeper of the vortex, the nexus, the center.  
I have become all the worlds, in great conquest.  

Worlds shatter by the power of my incantation. 
Tapestries unweave because of my spell, beings retch from a vertigo of fear. 
Finally, in space, behold: the silver triangle of Omniscience.  

June 10, 2002

Going Beyond the Box

There are stages to mastery and becoming an adept.  There are initiations.  There are such things as procedures, protocols, precepts, and rules.  But these things are matters of standing on ceremony, literally and figuratively speaking.  It is possible to become an expert in such disciplines, but one can be an expert and not be an adept.  

Usually an organized religion or quasi-religion expects its adherents to stay within the confines of its traditional strictures and delineated boundaries.  This holds true for disciplines both exoteric and esoteric.  Reality cannot be organized, however.  It has its own telos, which is intimately intertwined, interfused with consciousness per se; it persistently evolves, and transforms in jumps and leaps.  It leaves an untraceable trajectory of Butterfly Effects and nonlocal missing links.  Missing links are just what they are, they are missing, because the phase never was; the jump was that of pure creativity, sheer novelty.         

In the same way, there can never be an adept who is fundamentalist; Reality evolves, tears apart the fabric of collective agreements.  I've been told that some ritual procedures are stuck with hungry ghosts.  There are false procedures and false teachings transmitted on purpose, only to provide adepts-to-be the opportunity to break past them and thus learn how to see beyond illusory veils.  The first phase of the adept is to wake up from all modes of collective slumber.   Resonance with Reality is not about taking refuge in precepts, rules, traditions, religions, ideologies, cultures, humanity, prophets, ETs, Gods, and so on, even as Reality cannot be constrained by them.  Adeptness is to emulate Reality, which in all eventuality will break out of the box to bring forth co-creative novelty.

Saturday, February 12, 2011

Two Japanese UFO Detector Gizmos

A non-commercial gizmo

The "Yutan Extraterrestrial 'Checker'"

House by a Haunted Intersection

House at a haunted area and intersection, site of strong activities; across this house is a French Immersion School, which is also listed as one of the haunted sites of our town.  The beings in this area have been excellent helpers to us, however.     

Field-transmogrification as a warning-image

Friday, February 11, 2011

From a Stream of Consciousness May 6, 2002, 3:38 AM

There was only the urge, the urge to write.  Contents akimbo, they flew at me without substance, and without a single element that would otherwise grasp my interest.  Nothing was aesthetically pleasing enough.  I just saw a movie on TCM channel called "Darling," a 60's B&W movie by John Schlesinger.  It drew me in.  It was fabulous.  Oh the ennui of the girl, Darling.  Mundanity.  Boredom.  The wait.

There are three modes of being.  One is that of waiting in the in-between.  One is neither here nor there.  This is the lower mode.  There is the middle mode, which is that of grasping one side.  Then there is the high mode, which is nondual, fully assimilating and embracing complimentarity.  The low mode makes for ennui.  The low mode makes for Limbo.

The thing I liked about the movie Darling is not only because it reminds me of my childhood.  There is something archetypal about it.  The mundanity of those days, the sleepiness of everyone.  How caught up in the doldrums of the present they were, so fully ensconced in their phenomenality, their corporeality.  And how confined they were.  How confined we all were.

It made me think of the romanticism of smoking non-filter cigarettes and drinking cocktails in Paris, or perhaps somewhere in Italy.  In Capri.  Because the name sounds so romantic.  It sounds so 60's, so black-and-white.  I like the striped shirts, dark, thick shades, and motor scooters.  I like the rain.  I like the busy streets with neon signs, people milling about everywhere.  People sitting and sipping coffee.  Talking to each other about sheer crap, as if any of it mattered.  Yes, I too can embrace Samsara as Nirvana.  That very corporeality too, can afford me ambience, and I can relish this ambience as an aesthetic module, a thought-candy, as a salve in the time of boredom and perhaps dissatisfaction with the cultural vortex that is Lincoln County.  

I so want to write something, and nothing is coming to me.  I want to sit and write, just like that guy who supposedly wrote three days straight, without stopping. 
I wish I can drink coffee and never get headaches, and never get dehydrated.  I wish I can eat minimally, and sleep minimally.  Everything in life fulfills me.  So I must explore my current feeling of boredom, of Limbo, of craving. 
Yes.  It is a feeling of craving, of wanting.  It is a feeling of being in between, and not being anywhere.  Not doing anything, not saying anything, not going anywhere.  That everything momentarily is flotsam and jetsam, and that none of it inspires.  I am not lacking inspiration.  I am tired.  I am just tired right now.  I did a lot of work in the last three weeks, and now, I am tired.  I am in between because I am between work and relaxation right now.  But I can't seem to sit and relax for long. 
I wanted to read.  I have a sore throat.   My body is achey, so I took two aspirin.  Even taking two aspirin scares me, because I feel that I am trying to escape.  It is the tug of guilt.  It is a thing that comes from the past.  And indeed, it is all past.  I just don't like feeling this way. 
Has anyone made the observation that the movie industry's box-office hits are mostly movies with explosions, guns, and guys?  Of course, it is because quantity lies in the common denominator.  Quality belongs to the subtle.  They say that a rubbing together of noses is equivalent to orgasmic intercourse in the highest heaven of Desire (Takejizaiten).  In the same way I can relish a movie for its feel and ambience, and extract the world into myself that it is trying to evoke into noumenal existence. 
The ambience of the move Darling makes me think of my childhood because it reminds me of my parents and their travels atround the world.  They were narrow-headed and foolish.  They were so corporeal, they were convincecd of their separation and alienation from everything around them.  And thus they alienated me and all others.  Including themselves.  That kind of corporeality is a low corporeality.  It is one side of the totality; it is mundanity only.  As such, they thought of day-to-day life.  The sun rises, the sun sets, and they never pay attention.  A space exists above their heads so vast they cannot imagine, and they don't give it a thought.  Not a moment's reflection.  Not a bother.  In fact, to them, it was all rubbish.  That was a word my father used.  "Rubbish."  Anything in life was rubbish, which didn't yield profit or subjective entertainment (only for a little while).  It's appalling.  How could they go on like that?  Day after day, year after year, decade after decade. 
I hear a drizzle outside.  It is now 3:38AM.  No calls are coming in tonight, except for a couple of short ones, and one for Cantonese.  Oh the time is passing so slowly tonight.

Thursday, February 10, 2011

The Many-Worlds Interpretation

The many-worlds interpretation is a quantum-theoretical argument that dispenses with the need of a wave-function collapsing conscious agent; the MWI of course has purported to be the end-all deterministic answer to all reductio ad absurdum epistemologically-realist, non-Nonlocal Gedankenexperiments such as the EPR paradox and Schrödinger's Cat.  Orthonormal branches of probabilistically observable universes proliferate into the gajillions in the MWI ontology, to make for an observer-free paradigm that takes us back to the good ol' days of knuckle-dragging, mechanistic classicism.

Observer-object entanglement was used in H. Everett's argument contra the need of postulating wave-function collapse, and, for that matter, the subject who is the observer was tossed out the epistemic window.

Let's grant, for a moment, the MWI's grabbing one horn of the quantum dilemma as a sheer pragmatic alternative; since it does away with wave-function collapse, it does away with the subject, because it assumes that the subject-object superposition is a consequence of the act of measurement; inasmuch as there is always the element of consistency in observations, and because the MWI does away with wave-function collapse,  the postulation of the subject becomes theoretically (and practically) superfluous.  But the primacy of Consciousness as ontological a priori is elusive as well as evasive; the superposed state of subject-object implies the ontological simultaneity of observer and observed in every instance of observation.  It would be difficult to subsume the observer in the observed, if we were to take into consideration the epistemic speed-limit of the Uncertainty Principle; there is a threshold to"objectivity."  At best (or worst, depending on the point of view), the entangled blur does not logically preclude the subject.

It seems to me that it's only for strictly pragmatic reasons that theorists choose their universe of discourse to suit their needs.  And this is understandable, even though the ontology of  the quantum world eventually, literally, splits into (at least) two mutually exclusive extremes.  But who is doing the theorizing here?  The theories?  No, the theorist.  Even by mechanistic argument alone, the "objective" world implodes on itself, even as the world of observation, vis-a-vis realist materialism, is the synergistic, epiphenomenal arising from an infinitude of confluences of photonic, cellular, cerebral, biological, and physical matter.  Such being the case, what we observe is an interpretation, filtered through all of our receptive filters.  In which case the postulation of an "external reality"  (let alone infinitely proliferating parallel universes) of matter would be a leap of faith.  My my, such lengths to go to, to maintain the medieval status quo.     

As an aside, instead of positing the branching-off into multiverses as the reason for  the particle-wave issue in the double-slit experiment, isn't it easier to assume (albeit classically) that there is wave-displacing dark-matter interference?  But that doesn't matter, so to speak.  My hope is that classicist thinking will eventually be completely subsumed in the supra-paradigm of the primacy of Consciousness, since the latter also embraces the subject-object superposition, and it can still do hard science without having to leave the subject behind.

Thursday, February 3, 2011

The Final Zen

From my personal diary "Book of Shadows" I kept in the 90's for a few years, an entry about a dream I had, entitled "The Final Zen":

Feb-10 or 11 (1994); Dark Moon 

     I was in a spaceship, visiting the ends of the universe. We were attempting to make it into a portal (a rectangular gate) which connected the past and the future, and the portal was about to close. They let me off the ship and I flew through, to a future parallel universe (I think), and flew over the dark side of the earth. I was amazed at the colossal size of her. I was flying past clouds in space.
     When I was on the ground, I was visited by the ultimate Zen creature. He (it was androgynous, but it was more male in characteristic) was totally thin, had no features other than eyes and a mouth.
     He spoke of things to me (which I could not remember upon waking). Tim then showed up in the dream, and wrote on a checkbook (?) "The Final Zen" in an ultimate way (the sense of "ultimacy" was a dream-sensation).  I was hesitant of the ultimacy, but reminded Tim to date his check. 

Wednesday, February 2, 2011

The Domain of Quantum Mechanical Statements

Two differing approaches to quantum-theoretic thought based on the same foundation:

Robert Anton Wilson’s wording: The photon behaves as a wave (particle) when constrained by certain instruments.

Now, committing the faux pas of disregarding e-prime grammar, let's just go with the following:

Instrument A measures field X and shows that it is a particle (collapsed)
Instrument B measures field X and shows that it is a wave (phaselock)

What can be said, then, of field X (setting aside for now the paradigmatic language of e-prime)?  1) Its empirical behavior or modality is determined by instrumental constraints. 2) If 1) is true, then the paradox is the result of instrumental constraints, and 3) thus, the dual tension of particle-wave is not necessarily intrinsic to the field X.

What if we were to argue, in the J. von Neumann sense, that field X does not stop at Instruments A and B, but rather, envelops them in such a way that Instruments A and B are both aspects, extensions of X?  At what phase does field X cease from being probabilistic, in such a way that an instrument(s) becomes an objective, separate, independent entity from that field?  According to Uncertainty, the instrument(s) is inevitably a parameter of measurement, and furthermore, field X does not stop at enveloping the instruments either, but rather, field X and the observer are intimately intertwined---i.e., they are interdependent.  They are one and the same.  

Interestingly enough, the terminus of the two (almost mutually exclusive) paths of the old Copenhagen school and e-prime is the same, viz, the observer.  Substantially in both cases ontological primacy belongs to the observer as its existence in all instances must precede, of modal necessity, a priori, all determinate actions that collapse the wave function.