Unified Theories, Fantasy & Cosmic Order
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UNIFIED THEORIES, FANTASY & COSMIC ORDER
Robert Campbell
April 2008
Abstract:
Two fundamental options and their implications are distinguished in possible approaches to a Theory of
Everything. Traditional approaches have led to a divorce between the practice and interpretation of science that
permits multiple metaphysical constructions that can not find direct confirmation in phenomenal experience. A
non-linguistic System of delineating the structural dynamics of the cosmic order is introduced as an alternative.
Since it embraces all possible structural varieties of experience it results in a new methodology that can
complement traditional approaches to physics as well as to the biological and social sciences. The One System
subsumes an open ended series of discrete higher Systems nested within it. It is not a belief system. It is not a
Theory of Everything. It is a universal methodology that facilitates direct intuitive insight into the creative process.
A new quantum-relativity emerges naturally with profound implications in many areas.
Introduction to Theories of Everything:
Every culture needs a theory of everything in order to meaningfully integrate experience. We need a perceived
context to relate to even if it is flawed. Everyone has one even if they believe that life has no purpose apart from
gratifying their own egocentric desires, however gross they may be. Animals probably function this way within
their perceived territory of behavior, although higher mammals can display altruistic traits.
For humans, language has always played a large part in private and cultural theories of everything. Language
has hypostatizing effects that can subsume layers of hidden meaning that are not readily apparent. One blindly
believes in words that are essentially opaque, since they close the doors to intuitive wonder and questions about
our existence here in this world. In this way one can use language to justify almost any closed belief system.
Every culture has a story of creation to explain away the great unknown that is beyond the reach of language.
Brief background to Relativity:
In Newton’s world and before, beliefs were quite different from our modern western perspectives. Space and time
were seen as a kind of infinite vessel in which events happened without need for a beginning or end. Despite the
reticence of the church to fully embrace science, one could believe in both religion and science without apparent
contradiction. Newton himself devoted more time to religious and occult pursuits than to physics. Then Michelson
and Morley’s famous experiment in the late nineteenth century showed that the speed of light is universally
constant in all inertial frames of reference irrespective of their relative motion.
Einstein’s special theory of relativity became the most widely accepted interpretation of the universal speed of
light. He was able to derive the Lorentz transformations between inertial frames of reference by dispensing with
the concept of the so-called luminiferous ether. The ether was believed to be the medium through which light
travelled, however it eluded detection.
Then Einstein came up with a novel explanation of gravity in his general theory. He claimed that space and time
were not mutually distinct things but a continuum that became curved according to concentrations of
gravitational mass. Suns and planets rested in a depression of spacetime, so that smaller bodies ran downhill
toward them so to speak. It was this curvature of the spacetime continuum that accounted for gravitational
acceleration between gravitating bodies. Gravity and acceleration were equivalent he claimed, just as one feels
heavier in an elevator accelerating against gravity and lighter in free fall. But an elevator has a draw works that
physically exists. Gravity has no draw works.
Problems with Special Relativity:
At the beginning of the nineteenth century the internal structure of the atom was still a mystery, so Einstein’s
special relativity presented no significant barriers to belief for the physics community. It was established that
bodies moving at high relative velocities approaching light speed become shortened in the direction of travel
and their relative time slows down. But this means that atoms themselves must become shortened in the
direction of travel. They must become progressively more flattened as they get heavier. This is not consistent
with the later development of atomic theory and quantum mechanics and the question has not been properly
addressed.
Space and time are generally assumed to be continuous but there are problems with this belief. If space and
time are infinitely divisible then Zeno’s arrow never quite reaches the target. There is a logical contradiction in
the concept of continuous space and time. And there are irrational holes in what is assumed to be continuous
space, as the mathematician Richard Dedekind pointed out in his essay on Continuity and Irrational Numbers in
1858. (1)
There are other serious objections to the theory also. General relativity does not account for Mach’s Principle.
Why should the inertial motion of Foucault’s pendulum or a gyrocompass be governed by the fixed stars many
light years distant and not by their proximity to Earth? In a spacetime continuum this implies action-at-a-distance
which Einstein rejected. But somehow these issues get swept under the rug. The language of physics is not
exempt from the need for a theory of everything and a few weaknesses here and there are not a real problem
since they can always be deferred to future generations of physicists.
Problems with General Relativity:
At the time Einstein published his general theory the countless other galaxies like our own were not known, so it
was reasonable for him to assume that our galaxy constituted a steady state universe. In order for the galaxy to
avoid gravitational collapse he had to adapt a cosmological constant into his equations that acted as a kind of
anti-gravity. Then a dozen years later, in 1929, Edwin Hubble discovered distant galaxies with a large new
telescope and observed their red shift. The same characteristic spectral lines of stars in our galaxy are apparent
in distant galaxies but they are shifted toward the red end of the spectrum. The wave lengths are longer just as
the sound of a passing vehicle changes to a lower pitch as it moves away. The galaxies appeared to be moving
away from us faster and faster the farther away they were. Extrapolating backwards in time this led to the Big
Bang Theory of creation. The spacetime continuum itself is believed to be expanding just as spots painted on a
balloon will appear to move away from each other as the balloon is expanded.
The idea is that the spacetime continuum itself is expanding from a singular condition of infinite density now
believed to be about 14 billion years ago. This is generally accepted dogma among cosmologists even though
stars in our Milky Way globular clusters appear by some estimates to be older.(2)
But if the spacetime continuum has been expanding why have atoms, that supposedly formed rather early in the
expansion, not been expanding with it? Do they not occupy spacetime? Are they growing? Electrons, positrons,
protons, neutrons and neutrinos were supposed to have formed independently before they consolidated into
atoms. So how did the number of electrons wind up exactly equal to the number of protons to form neutral atoms
of fixed dimensions in an electrically neutral but expanding spacetime universe? Are atoms shrinking?
Why have suns and galaxies not been expanding also? And if they have been how is the relative expansion
between galaxies to be meaningful? Where is the universal measuring rod? It is assumed that the spacetime
continuum is distinct from matter and yet there is no evidence whatever to suggest that there is such an
independent thing as a spacetime continuum. It is an unfounded belief implicit in the language of mathematics.
The a posteriori concepts of space and time derived from arbitrary measurements in creation are raised to a
priori status to explain creation. Is this extreme kind of bootstrapping really legitimate?
And there are irreconcilable differences between quantum mechanics and relativity even though both are used
in the Big Bang model. Einstein sought to expel action-at-a-distance (3) from physical theories but the theory
fails with Mach’s Principle just as it does with quantum correlation. And the default interpretation of Quantum
Mechanics reduces everything to the rules of chance, which Einstein hotly contested.
Einstein cast doubt on the continuum basis of his own theory late in life. In a letter to his friend Michele Besso
the year before he died he wrote: “I consider it quite possible that physics cannot be based on the field concept,
that is, on continuous structures. Then nothing remains of my entire castle in the sky, including the theory of
gravitation, but also nothing of the rest of modern physics.” So is the Big Bang just another story of creation
based on a blind belief in language? Is it really any more credible than an aboriginal creation myth? The only
option to a spacetime continuum is a discontinuous universe, as we shall see.
Language as Ontological Representation:
Language is a representational tool. Words, signs and symbols are used to represent things, qualities, feelings,
and events in thought. At a primary level the meaning inherent in language derives from our sense perceptions
and our emotional, mental, and behavioral responses to them. In this sense language is ontological since it
concerns the very nature of Being. Words have meaning conferred by the way Being is structured to function as
an organized whole. This concerns the whole interdependent cosmic order. We have arisen from the Earth in
response to a sun that plays a tiny part in one galaxy among billions. We are part of an interdependent whole
that defines the nature of Being. Ontology as used here is the study of Being and its structural dynamics.
Language as Epistemological Representation:
A history of experience can be encoded in language that is remembered and subject to recall. This constitutes
knowledge of an indirect kind distinct from the direct knowing of sensory input. We know things from experience
and can apply this past knowledge to respond to present sensory input in a way that anticipates a future result
based on experience. We can span space and time and integrate history. The higher mammals have this
capacity to tailor their behavior according to learned memories that conceptually relate to their behavioral
space, even though they lack definitive language.
As with the higher mammals we humans also accumulate knowledge in memory based upon how we interpret
experience as it relates to our behavioral space. This interpretation becomes less dependent on territory and
more dependent on our psychological behavioral space. This means that our interpretation of sensory input
generally has a strong dependence on language from early childhood. We rationalize how things work and
respond accordingly. Language in this sense is epistemological since it is implicitly involved in encoding
accumulated knowledge related to how things work. Epistemology as used here is the study of knowledge and its
justification.
Knowledge is Subordinate to Being & the Cosmic Order:
The knowledge that we accumulate is thus colored by how we implicitly assume or explicitly theorize the cosmic
order to work. We can not avoid implicating the cosmic order when we assimilate experience in knowledge. We
adopt a world view as a young child that develops throughout life. Regardless of how short sighted our world
view may be, we can not function meaningfully without one. Epistemology in this sense is subordinate to
ontology since it has a strong linguistic component, and since the meaning implicit in language is also
dependent on how the cosmic order works.
The Tree of Knowledge & The Tree of Life:
In keeping with Genesis a Christian might express this by saying that the tree of knowledge is subordinate to the
tree of life in our Garden of Eden. It is the development of language, however, that has resulted in the bi-lateral
polarization of brain function. It is a well established scientific fact that language expression is functionally
delegated only to the left hemisphere of the new part of the brain in right handed people.(4) The complementary
right hemisphere of the new brain (neo-cortex) focuses on intuitively integrating experience as a whole. Intuitive
insight properly leads language, but this also tends to be socially conditioned according to the ethical standards
of cultures and sub-cultures as enshrined in language.
The Serpent of Eden & Our Limbic System:
Left brain language and right brain intuition are thus mutually relevant and seek a mutual balance that is
emotionally satisfactory. Both hemispheres are fueled by emotional patterns from our primitive Limbic System
associated with our reptilian and lower mammalian ancestors. It has been said that our new brain, to which we
owe our intellectual capacity that can build atomic bombs and send rockets to the moon, is harnessed to the
emotional capacity of a crocodile and a horse structured into our ancient Limbic System.(5) The new brain has
no direct biological controls over the old brain. They are biologically constrained to live in the same house
together on an equal footing. This accounts for our human social dilemma.
In an allegorical sense the serpent of Eden corresponds to the reptilian part of our Limbic cortex. The reptilian
cortex is primary to memory and to the animating patterns of life. It is associated with our emotional desire to eat
from the tree of knowledge. We have a deeply rooted need to know our part and place in the whole scheme of
things. We need a world view that is sufficiently comprehensive to satiate our emotional needs.
To the extent that this accurately reflects how the cosmic order works we return to the tree of life. To this extent
we can find a sustainable balance with the cosmic order by which we have evolved and thus transcend both our
biological origin and death. This implicitly requires a sustainable balance with our natural heritage. This was a
theme that permeated aboriginal spirit cultures but it is sadly lacking in the modern world. We must relearn to
reconcile heaven and Earth in the modern idiom.
A Disparity Between Our Two Faces:
We are thus faced with a strange situation. On the one hand we must draw upon epistemological knowledge to
rationalize in language how to behave. On the other hand we must relate to an intuitive world view that
integrates meaning as a whole. In some sense the latter must transcend language and with it all of creation,
since it concerns the ontological basis of being.
The two hemispheres of the new brain are thus mutually polarized. The left hemisphere is concerned with short
term self-expression in response to changing events in space and time, while the right hemisphere is concerned
with apprehending the self-transcending cosmic order that timelessly prescribes the universal structure of all
change. This means that there is a Janus-faced dualism between self-transcending ontology and self-asserting
epistemology at the heart of efforts to understand human behavior and how language integrates meaning. This
includes the language of mathematical physics.
Janus & Arthur Koestler’s Holon:
Like the two faced Roman God Janus, we are looking in two directions at the same time. In one direction we
need to behave rationally in a social context. In the other direction we seek to integrate our experience as a
whole in accordance with a self transcending order that constitutes our world view. The late social critic Arthur
Koestler (6) adopted the name “holon,” meaning “part-whole,” for this Janus-faced characteristic of the human
condition. The one face is self-assertive. The other face is self-transcending.
Koestler especially observed that it is usually our self-transcending face that gets us into trouble. We tend to
identify with a self-transcending ideal of some kind that can often subvert our human conscience to the
perceived needs of actualizing the ideal in practice. Our tragic human history attests to the atrocities that have
been committed in the name of one ideal or another, including militant political and religious ideals, exclusive
ethnic claims, rights movements of special interest groups, supremacy themes of various kinds, imperialism,
collectivism, individualism, and so on. In general the ideal involves social justification of deeply rooted desires
that assume high priority status. Primal appetites seek a transcending basis in language as an ideal that is
believed to be socially just.
Identification with the ideal tends to justify actions which would otherwise be unthinkable. Our resultant behavior
often erodes our sense of humanity and contradicts the essence of the ideal. The otherwise positive teachings
of major religions can easily be inverted into their own caricatures. Political agendas for freedom, democracy, or
equality can easily become oppressively pursued.
Despite obvious advances the same is true of our sciences. Mainstream science would now have us believe that
the universe has come into being from nothing without plan or purpose. Without any transcending basis for
ethical behavior this worldview essentially leaves us morally bankrupt. Weapons of destruction proliferate to
enforce the supremacy of one world view over others. The world is falling into an abyss of asserting one
cherished ideal over others. By focusing exclusively on the objective aspects of phenomenal experience science
can become the ruthless tool of any political, religious, or reactionary agenda.
Knowing, Being and Natural History:
Knowledge about being is necessarily deficient in so far as it relates to our normal circumstances of physical
existence. Knowledge is derived from our phenomenal experience including how our thought processes are
organized to work.(7) This includes, but is not limited to, our direct sense perceptions of the world around us.
Because of the way that our nervous system is structured to function, these sense perceptions, that we may
think are primary, generate ideas and thoughts according to our personal, genetic, social and evolutionary
history.
Our recall processes are necessarily coupled to sensory input. Otherwise we would be unable to function
coherently according to our immediate surroundings. We see the old house where we grew up and a host of
related memories come flooding back. We see a turn in the road ahead and know enough to steer the car
around the bend. We see a picture of an old friend and recall good times together.
We learn from the crib how to sit up, stand, walk, talk and socially behave. We learn to meaningfully integrate
our experience bit by bit. We gradually assemble the discontinuous pieces into patterns of thought and fluent
behavior. In this way appropriate responses tend to become automatically coupled to sensory input according to
the flux of circumstance. We see a fire and know enough not to put our hand into it. We have learned by being
burnt before.
Our recall processes can reach far beyond our personal history however. The structure of the human nervous
system has not changed significantly for many tens of thousands of years, not to mention its similarity to the
vertebrate animals reaching back hundreds of millions of years. We have access to a wealth of experience over
the ages. We sense this in our appreciation of the natural world, in marveling at the beauty and power of nature.
We can pick up the animating emotional patterns of a lion, horse, crocodile, porpoise, cat or dog. We can
empathize with a family pet or regard an animal in the wild with a healthy respect for our own safety. We can be
as spirited as a horse or have the appetite of a crocodile. We can act as fiercely as a tiger on the attack or as
gently as a purring pussy cat. These patterned emotional responses borrowed from our evolutionary history
restrain us on the one hand and animate us on the other. They can either be a curse or a blessing, depending
upon our worldview and how we interpret the cosmic order to work.
Returning to the Tree of Life:
From this brief discussion it should be clear that we can not contrive in language and logic how the cosmic order
works. Efforts to invent a Grand Unified Theory of Everything that can be written down in books once and for all
are doomed to failure. We do not act according to words in a book whether we believe them or not. Current
approaches to science are not up to the task of writing a new bible for all people for all time.
An ever increasing number of metaphysical speculations are generated with each new scientific discovery. The
practice of physics is divorced from the philosophical interpretations of physics. Meta-languages develop to
facilitate the practice of physics and they depend on how the highly specialized language has come to be used,
not upon any fundamental insight into its real meaning. The meta-language does not have to have a basis in
reality to make certain limited experimental predictions. Any number of metaphysical interpretations can fit the
predictions and the results. Truth becomes an arbitrary matter of speculative opinion.
As a result many metaphysical interpretations can relate to the same empirical evidence. Because of this divorce
between practice and theory, none of the theories allow of direct confirmation in phenomenal experience, not
ever. Such things as probability waves, infinitesimal strings, parallel universes, dark matter, a Big Bang, etc., are
forever beyond reach in phenomenal experience. They do not themselves provide a comprehensive and
pragmatic method of doing science that relates to our actual circumstances. They are essentially creations of
fancy according to personal bias, and they are often fiercely defended by those who identify with them. This is
the self-transcending problem that Koestler describes.
Are we then lost? Are we forever left in a quandary without possibility of answers to the most important of
questions? But do we really want verbal answers? Would a left brain verbal answer really settle the spiritual
quest in our heart? Would it be intuitively satisfying to our right brain in an impartially balanced way? Is our
genuine natural identity and our appropriate role in the scheme of things determined by a contrivance of words,
signs and symbols?
Can left brain language lead the intuitive perceptions of the right brain when it is constrained by nature to
follow? We have the intuitive insight first, then we give it verbal expression in context as best we can, or act
accordingly. The linguistic and behavioral expression must find balance with the intuitive insight. If it is not
intuitively satisfying we feel an emotional reaction that something is not quite right. But the language of science
has become a beginning and end in itself. An emotional identification with the language of science short-circuits
right brain intuition to its own ends. “Shut up and calculate!” as Feynman put it.
If we can not contrive the cosmic order in language can we somehow acquire direct intuitive insight into how the
whole cosmic order works? Is it possible to intuitively know how the cosmic order works? Then the distinction
between being and knowledge would tend to dissolve altogether. Responses to circumstance would tend to
become more spontaneous in a natural way regardless of the situation. A direct intuitive knowledge of the
cosmic order must necessarily involve a direct insight into how all being is structured to function.
This structural approach does not result in a blind belief in anything. It requires an unrelenting quest to intuitively
see directly into the structural dynamics of meaning itself as it relates directly to phenomenal experience as it is
presented to us. This includes empirical evidence in the public domain but it also embraces phenomenal
experience in the private domain. We can learn to bring the one into a constructive balance with the other.
Universal Wholeness & Boundary Conditions of Phenomena:
Any unified theory of everything requires that there must be such a thing as universal wholeness. Universal
wholeness must nevertheless admit of separate things or there could be no phenomena evident in experience.
So we are entitled to ask: how is universal wholeness possible when we experience separate things everywhere
around us? We see things separated by the empty space between them and we see things in a constant state of
change through the linear progression of time. There are both structures and processes meshed together. And
we can somehow make sufficient sense of how this works to adequately cope for our practical needs to live out
our life here on Earth. Languages have evolved to help us do this collectively.
There are boundary conditions that allow us to perceive separate things that are evident in phenomenal
experience. We see the shape and size of things and we have grown accustomed to think of them as existing in
space and time. We see the surfaces of things. By analogy we try to understand the whole universe as existing
in space and time even though space and time have no boundary conditions themselves. There is no evidence
whatever that they exist as independent things.
It is this presumption of a priori space and time that leaves us with the nagging question where is the beginning
and end of it all? Is there a boundary to the universe out there in space somewhere? If there is then what is
beyond that? If there was a beginning in the linear march of time what was before that and where will it end? We
are faced with a dichotomous twoness, not oneness, whenever we attempt to assign universal boundary
conditions in space and time. So if there is such a thing as universal wholeness, then what are the boundary
conditions of phenomena?
Phenomena as Active Interface Processes:
In fact the only things we can perceive as phenomena are surfaces of some kind. We see or otherwise sense
the active interface between the inside and outside of things and we generally know this as a surface. It emits or
reflects light or otherwise betrays itself as an active interface to our perceptions. It may be the surface of a
person or a rock or a lake or a window or a fire or whatever, but we know it as a surface.
Furthermore we can not know the outside to the exclusion of the inside or vice versa. We can not know either
the outside or the inside as a thing in itself. ALL we can know is the active interface between them. It is this
active interface associated with objects or things or beings of every kind that we see or sense in some way.
Our nervous systems are specifically structured with neurons that relate to one another through active interface
processes at their synaptic junctions. And the molecular processes that make them up are dependent upon
active interfaces that determine electro-chemical reactions in highly specific ways. Everything that we know
depends upon active interfaces between an inside and an outside. We know nothing else in phenomenal
experience.
Phenomena are presented to us in such a way that all objects and things share a common universal outside,
even though we can not identify what that “outside” is. We may call it empty space but space itself is as elusive
as a ghost if there are no objects such as stars or people that actively relate to one another through its agency.
Then we see their mutual separation and we call that separation empty space.
Universal Wholeness and Two Options:
We are now faced with two options, and only two, regarding the inside of things that share a common outside.
Either things or objects share a common universal inside or center of some kind, or they do not.
If they do not, then there are serious problems with how there can be such a thing as universal wholeness. In
fact there are serious problems with how two or more of anything can share common characteristics.
For example how do we know that different apples are really apples unless they share a common universal
inside? They may look the same, and come from the same kind of tree but how do we know they are all apples
of a universal common kind. We may say the universal inside is in their common DNA. Then how are the
molecules that make up DNA in different apples all the same? Because of the way DNA splits into identical
halves and replicates, we may say. But then how are atoms of a specific kind that make up molecules all the
same? Because of the way they fuse together from primary hydrogen in the centers of suns we may say. So why
are all primary hydrogen atoms universally the same? Because they consist of more fundamental particles that
were independently created in a Big Bang we may say.
This kind of logical regress employing external cause and effect takes us back to a single creative event where
everything came into existence, complete with the laws of physics and fundamental forces from absolutely
nothing in a Big Bang. There we come to a full stop.
It should be noted here that there is no convincing evidence that short-lived particles observed in particle
accelerators or in cosmic radiation are fundamental building blocks of atoms. This only indicates that atoms can
exist as various forms of energy under extreme conditions for extremely short periods of time. These highly
transient forms always return to the long lived constituents of atoms: electrons, protons, neutrons, neutrinos and
photons.(8)
The No Universal Center Option – Exclusive Objectivity:
This optional belief that all things including atoms do not share a single universal inside or centre implicitly
requires that the only reality is what we observe between the outside surfaces of things. There is only an
objective reality outside. There is no subjective reality inside. We have no mind that can transcend this body of
flesh and blood that we inhabit. Atoms, suns, molecules, planets, apples and people are all just various
collections and happenstance combinations and fusions of primary hydrogen that exists in space and time. And
there is no explanation for why the constituents of hydrogen atoms are all the same, or for why the speed of light
is universal, or for why the laws of physics are as they are.
The only unity is the unknowable condition when all the forces of nature are presumed to have been one at the
instant of creation. Everything since has happened automatically without plan or purpose. The universe is just a
random billiard game of atoms and molecules without any transcending meaning. One is entitled to believe this
of course, just as one is entitled to believe in the Eden story. But both can only be blind beliefs. They can not be
confirmed in phenomenal experience.
We can not have direct evidence in phenomenal experience of a Big Bang. The concept is something outside
and apart from us. It divorces us from our own subjective experience. It robs us of any sense of transcending
universal values by which we can make universal judgments. This includes the nature of universal truth. If there
is no such truth then there is no transcending meaning in unified theories. Numerous metaphysical theories are
possible but none of them can ever claim universal validity. They are at best clever fantasies erected on isolated
fragments of evidence that do not offer universal practical application to our sciences in general. They are
justified by the accuracy of certain experimental predictions they can make in very limited and contrived
circumstances. None of them can claim broad application to the practice of science in general, including the
biological and social sciences. And none of them provide the slightest guidance toward a humanly meaningful
life.
The Universal Center Option and a Rift in Wholeness:
In the second option everything shares a common inside or center. This leads to a very different interpretation
of how phenomenal experience is structured to function. If there is such a thing as universal wholeness it must
admit of separate phenomena in experience. It must admit of both a subjective and an objective aspect to all
experience. Every thing must have both an inside and an outside. And both the inside and outside must be
universally shared. (See the diagram of System 1.)
At the most fundamental level this implicitly requires that there must be two independent active interfaces that
both share a common inside and a common outside. It also requires that one active interface must be universal
and unique while the other is particular and many. This means that there must be a fundamental rift in universal
wholeness between unity and multiplicity. But this does not define things as conditions in space or time. It is a
more fundamental condition that transcends and subsumes space and time. The universal interface must
transcend the particular interface and both must transcend space and time.(9) We may call this System 2.
Two Possible Orientations to System 2:
There are only two possible orientations for two active interfaces. The universal interface can be inside or
subjective to the particular interface and thus relate objectively out through the particular interface to others of
its kind. Since the particular interface can represent many of a kind they all share the same common universal
interface inside. Each particular interface shares with all others both the common outside and a universal
common centre inside.
For example we relate to each other as particular people and yet we share a common universal inside. We
share a common humanity. There is a universal aspect of self in others. We can empathize with one another.
We can feel another’s pain or joy. Social values derive from the need to reconcile this universal aspect of self in
others. This is the age old question of reconciling one and many, or self and other, or universal and particular.
Since each particular center shares a common inside, and since both centers relate objectively outward to other
particular centers, this orientation is called objective. (See the objective orientation diagram of System 2.)
The Subjective Orientation of System 2:
In the other orientation the universal interface is separate from the particular interface. They are objectively
facing each other. The particular interface has turned around to see the universal interface face to face. This
must be a private one-to-one relationship if universal wholeness is to be preserved. It must be subjective.
Neither interface can acknowledge more than one other interface in this subjective orientation and still preserve
the integrity of universal wholeness. (See the subjective orientation diagram of System 2.)
One can call the universal interface God, or Allah, or Brahman, or Universal Intelligence, or Cosmic Being, or the
Dharma, or the Tao, or Yang Yin, or whatever.(10) The name is not important. It is what it is. The point is that it
can make itself directly knowable in phenomenal experience to a particular being. This distinguishes it from blind
religious belief founded in dogma.(11)
There is a coalesced identity between the universal and particular in this orientation, however the universal
transcends the particular. They still share a common inside and outside but this transcends the whole of space
and time, including all causal relationships in space and time. The universal center is the universal center of all
being.
In this subjective orientation the particular interface can only share phenomenal experience with the universal
interface at the latter’s discretion. All active communication is one way, from the universal to the particular. This
must be so as a condition of universal wholeness. The two are coalesced as One but are two. Normal organic
feedback to the particular consciousness is totally suspended. The particular being can entertain no
independent thoughts, ideas, or actions apart from universal wholeness. This implicitly requires that the
universal interface is the manifestation of universal values. The universal center is the living manifestation of
truth, unity, harmony, love, compassion, justice and mercy.
If this is not so there can be no such thing as values that transcend our short sojourn here on Earth. There can
be no transcending meaning or purpose to life. Everything is just a result of happenstance. We might as well
seek to gratify our appetites however gross they may be, so long as we can get away with it. There is no real
basis to justice or law or truth or mercy or love.
The Two Orientations are System 2:
These two orientations of two active interfaces constitute what we may call System 2, in the way that we
designate the cosmic order to work. As this relates to people it means that we are intelligent participants in an
intelligent universe, and that we at least have the potential to know the intelligent universal center of all being.
This is more than a metaphysical belief. It can be realized directly in private phenomenal experience.
This not an empty claim for intelligent design. There is much more that necessarily follows and that prescribes a
practical new methodology for science that complements traditional methods. It renders the cosmic order
transparent consistent with the empirical evidence by designating the structural dynamics of all being. In this way
it qualifies as science, not as religion. It requires an intuitive quest. It does not require blind belief in anything. It
requires question into everything. We seek universal values as the condition of universal wholeness. This must
be intuitively knowable to some significant degree for there to be coherent meaning to phenomenal experience.
Universals and Particulars:
The particular center in System 2 is also monolithic since it designates only one particular kind of being.
Objective phenomena in the natural world that share a common outside are not all the same. We see an
unlimited variety of things although nothing in phenomenal experience is completely unique. Everything is one
particular thing of a universal kind of which there are many.
The rift in universal wholeness thus also requires that particular things must correspond to hierarchically
organized universals of particular kinds. There are universal archetypes of plants, invertebrates, and
vertebrates, each with hierarchically subsumed archetypes such as class, order, family, genus and species.
Particular things quantitatively define their physical existence in relation to their universal qualities. For example
we may say Rover is a dog. He is quantitatively defined as one member of an archetypal kind known as the dog
species. A daisy is a flower. Bill is a human. The Earth is a planet. The sun is a star. That is the way we normally
identify everything.(12)
In a Platonic sense this means that there are universal archetypal forms that transcend physical existence. In an
Aristotelian sense these universals are confined within the particular manifestations of them. Both views are
correct. Every particular thing is clothed in atoms and molecules that take a specific form consistent with a
universal archetype. This is true even of things that we create. There are many makes and models of TV sets
but they are all consistent with the archetypal plan of how all TV sets work. The archetypal plan is still something
distinct from a particular TV set and yet the plan is clearly evident within it.
System 3 as an Elaboration of System 2 in Three Dimensions:
System 2 requires that System 3 elaborates with three dimensional physical forms that define the nature of
space and time. On a purely physical level System 3 specifies the structural dynamics of the atom as it relates to
electromagnetic energy. It consists of three active interfaces or centers. In a primary hydrogen atom these
correspond to photon, electron and proton.
There are only four possible ways that three centers can relate to one another with respect to a common inside
and outside. One set of two is universal and one set of two is particular. This is a self-consistent elaboration of
System 2. The particular and universal sets cohere together to define a particulate mode to primary hydrogen
atoms alternating with a formless and timeless quantum mode. (See the diagrams of System 3 below.)
Three Dimensions to Space in the Particulate Mode:
The three particular centers of the particulate mode are mutually separate and face one another. In order for
them to be mutually separate they must be mutually closed. In other words they must exhibit mutually closed
surfaces that define three dimensions or they could not be mutually separate. This requires that each of the
three centers must exhibit closed spherical characteristics.
It can be noted here that this structural requirement is always implicit in three active interfaces that are mutually
separate and face one another. Each must be spatially closed with respect to the other two. Yet they must
remain intimately related as a particulate triad of centers that define one whole. This works in a variety of ways in
the higher systems which become much more complex. Only triadic relationships of this general kind are
mutually closed.
At the same time the universal set of three centers cannot exist as separate centers with three dimensional
characteristics or they could not be universal. They can not define a three dimensional limit to the universe
because this would contradict the universal center option.
The three universal centers are open as opposed to closed. They universally define a subjective to objective
relationship. In the particulate mode they are confined within each particulate set of three centers, like quarks.
They define the subjective to objective relationship between each of the three closed particular centers. They
intimately link up the three particular centers in pairs to form each whole atom. They do it for all atoms
everywhere at once. This means that primary hydrogen atoms universally consist of particular photons,
electrons and protons that are everywhere identical and everywhere intimately linked as whole separate atoms.
The universal linking up of photon, electron, and proton in a neutral atom defines the inner space of the atom,
distinct from the outer space between separate atoms. This defines the ionization limit of the atom. Light
originates from within atoms and thus defines external space with respect to all atoms. The cosmic projection of
atoms constitutes the universal measuring rod of space.
If an atom receives sufficient energy to eject the electron beyond the ionization limit that defines the inner space
of the atom it still remains linked to its proton partner by countercurrent identities of the universal set. This
universal photonic energy must span a succession of space frames. This drawn out spanning across space
frames accounts for electromagnetic fields consistent with Maxwell’s equations.
The particulate mode has physical form as three dimensional surfaces. It is called a space frame. The quantum
mode has no physical form. It is a balanced quantum of photonic energy. It is an energy package that timelessly
reconciles inside and outside as it relates to each atom. Atoms jump back and forth synchronously between the
particulate and quantum modes. Since the quantum modes are formless and timeless the particulate space
frames close ranks to provide the illusion of continuous space.
In this way these two alternating modes define events in the discontinuous projection of space and time. The
jumps back and forth define the wave-particle character of matter. Atoms are waves and particles at the same
time, since each successive jump defines a primary interval of time. The wave character of matter only becomes
apparent with relative motions. Exact position is defined in a single space frame while momentum requires a
succession of space frames. The more one is known the less the other can be known precisely.
System 3 and Electronic Charge:
The bottom half of the integrated System 3 diagram above shows the universal set linking up the three centers
of the particular set in pairs. Note that this happens in a counterclockwise direction such that the universal (U)
and particular (P) Centers U-2, P-2 and U-3, P-3 correspond. There is a subjective to objective relationship
between electron (P-2) and proton (P-3) that is associated with electronic charge. The particulate electron
interface (P-2) has the universal photon interface (U-1) within it as it relates to the particulate proton (P-3). This
means that there is a subjective to objective energy imbalance in the relationship of the electron (P-2) to the
proton (P-3). Nevertheless the countercurrent identities of the universal set (represented by the elliptical arrows)
that tunnels through and links electron and proton, require that this energy imbalance must be equal and
opposite.
This energy imbalance between electron and proton that accounts for charge is reinforced by the inverse
relationship of electron (P-2) and proton (P-3) to the photon (P-1) in the way that they are independently linked
to the photon (P-1) by the tunneling of the universal set.
Note that if the tunneling of the universal set that links P-1, P-2, and P-3 is reversed to a clockwise direction with
respect to the particular set then Centers U-3, P-2 and U-2, P-3 do not correspond. The universal imbalance
that determines charge is reversed, resulting in antimatter. This is a degenerate mode of System 3 that is
normally very short lived. It is called the involutionary variant as opposed to the evolutionary variant of a normal
atom. (There is also a regenerative mode of System 3 that defines a neutron.(13) The neutrino qualifies as a
photon remnant of decay processes.)
The Quantum Mode and the Void:
The quantum mode is the inverse of the particulate mode. It will be said that there is a conjugate identity
between each particulate atom in a space frame and its formless energy equivalent in the quantum mode,
consistent with the Shroedinger wave equation.(14)
All of the quantum energy equivalents of each and every atom in the universe are integrated into a unified
quantum field by the single universal set of three open centers. This boundless energy field is called the Void.
The universal photonic interface (Center U-1) is the most central one in the universal set of the quantum mode.
It relates out through the electronic interface (U-2) which in turn relates out through the universal protonic
interface (U-3) to the universal outside. (See the diagrams of System 3.) This defines a time-like progression
from light energy inside to darkness outside. The time-like progression can only be realized by a synchronous
transformation back to the particulate mode where all atoms in the universe exist as separate three dimensional
forms. All physical atoms in the universe are thus synchronously projected from the Void as a discrete
succession of independent space frames linked up by light.
The particular quantum energy equivalents of each atom are open in this quantum mode since they can not be
specifically identified. The proton (P-3) and electron (P-2) are coalesced as One within the open photonic
interface (P-1). The electron and proton interfaces relate inside one another and thence outside through the
open photonic interface. (Examine the diagrams closely to see this.) In this way they reconcile the universal
inside with the universal outside. The internal and external aspects of each particular set are eternally balanced.
(While the Void is eternal, it is also subject to recall.)
Together the three particular centers constitute a quantum of photonic energy that is timelessly balanced. This
is the inverse of how the three particular centers face one another as separately closed interfaces in the
particulate mode. In the quantum mode they are collectively integrated with the unique photonic interface that is
the inner most center of the universal set. The open universal set integrates them all as one holistic and
boundless quantum energy field that is called the Void.(15)
Recall From the Master Sensorium – The Void:
Particulate form is synchronously recalled from this timeless master sensorium of all experience – namely the
Void. The transformation back to the particulate mode (space-frame) is universally regulated by the time-like
progression of the universal set from the innermost photonic center via the Routine electronic interface that then
relates to the Form interface of the proton in each particulate set.
In the process of transformation back to the particulate mode the open centers of the universal set become
confined within all particulate sets at once. In doing so it creates a subjective to objective identity between
photon, electron and proton within each atom. It defines an inner space to each atom that is orthogonal and
distinct from the linear space between atoms. All possible symmetries of the atom are specified.
The external linear space that we see between things is defined by light that is emitted from within atoms when
electrons jump from higher orbits back to lower orbits between space frames. There is no particulate motion
within each space frame, only quantum jumps in position between frames. The only activity within each space
frame is electromagnetic radiation. This cosmic holographic movie(16) is similar in this respect to an ordinary
movie.
Atoms and Space-Time:
The particulate atoms define three dimensions as a discontinuous but synchronous projection of the physical
universe recalled from the Void. Each synchronous projection defines a primary interval of time, much like a
single still frame in a movie. Linear time is defined by the succession of space frames. The primary interval of
time can be readily calculated from the primary hydrogen atom. It is 1.519x10-16 seconds in classical units of
time.(17)
Atoms are thus independent space frames linked up by light, alternating with a timeless and formless quantum
field that is orthogonal to the integrated fabric of space–time. The quantum field, the Void, is a master memory
bank. It integrates the process of physical change by recalling discrete frames that project relative motions as a
rapid series of relative quantum jumps in position.
Light energy emitted by atoms in suns illuminates the universe and defines space in relation to each atom. This
implicitly requires that the speed of light must be universal. It can only travel so far relative to each atom in the
projection of each space frame. This requires that both space and time are quantized consistent with Planck’s
quantum of action. The electromagnetic spectrum is interrupted across its entire breadth with the recurrence of
each space frame. Light thus comes to us as a series of discrete pulses (quanta) that are synchronous with the
projection of matter.
Light links up all the atoms of the universe to present us with the integrated fabric of space-time. Although the
fabric of space-time has all the appearance of continuity, relative motions introduce synchronous discrepancies.
This introduces relative space frame skipping in the cosmic projection that results in curvatures in the integrated
fabric of space-time that account for relativistic effects, fully consistent with the empirical evidence. A new theory
of gravity necessarily results, with a direct derivation of the Lorentz Transformations(18) that avoids conceptual
problems implicit in other derivations.
At the quantum level System 3 provides a conceptual framework that is consistent with atomic structure as
developed from the spectral lines of hydrogen and subsequent modifications to Bohr’s initial assumptions.
System 3 also lends transparency to Louis de Broglie’s original idea of a moving particle as “a little clock in
motion” that led to his wave equation. His comments about his derivation make this beautifully clear.(19)
Quantum correlation follows from the way all particles are linked by a universal set.
A new quantum-relativity emerges naturally that resolves many of the enigmas in traditional interpretations.
These include among other things, the missing mass, black holes, the differential rotation of the sun, the inverse
distribution of angular momentum in the solar system, astrophysics and galactic dynamics.
A Family of Quantum Forces Required by Angular Motion:
In a discontinuous universe matter is not at the blind beck and call of gravity. Relative motions must find a
preponderant degree of synchronicity with the universe as a whole in order for it be coherent. This necessarily
introduces a small family of hitherto unrecognized quantum forces. For instance 98% of the angular momentum
of the solar system resides in the planets even though 99 % of the mass is in the sun. Also the sun’s equator
revolves in 25 days while the poles revolve in 33 days.
This is the reverse of what should have happened as the solar system accreted according to traditional theory.
In a discontinuous universe, however, space frames at the center of the sun are skipped with respect to its own
periphery and the peripheral planets and this skipped accumulation of mass/energy must find translation into the
physical projection of the cosmic movie. It must do this in such a way as to limit the endless accumulation of
skipped frames or the solar system would be consumed in a black hole.
A significant portion of these skipped space frames are accommodated through fusion processes in the sun that
effectively contract space. For example one helium atom occupies less that half the space of two hydrogen
atoms. In this sense angular momentum drives fusion processes in the center of the sun that effectively slow it
down.
Fusion processes can not account for the whole discrepancy however. The remaining skipped mass/energy
must find translation as a quantum force of retardation at the center of the sun with respect to its own periphery
and the peripheral planets. It is not a force transmitted through space-time. It is an internal winding down that
takes place through the quantum agency of the Void, space frame by space frame. It is one of a small family of
quantum forces implicitly required by the need for a preponderance of synchronicity with the primary projection
of matter in the universe as a whole.
The Eternal Regeneration of Matter:
At the galactic level space frame skipping takes on a different flavor. Angular motions of stellar populations in
galaxies introduce space frame skipping at the galactic center with respect to the periphery. In the universe as a
whole the relative angular motions of galaxies curve the integrated fabric of space-time. Space-time at galactic
centers is highly contracted with respect to their peripheries. At the very center it becomes so contracted that
space-time does not exist. Space frame skipping has proceeded to the limit where all space frames are skipped
relative to the periphery. There is an event horizon beyond which there is a black hole in space-time.
There is nevertheless an accumulated buildup of quantized energy at galactic centers that is equivalent to the
atomic space frames skipped. From the standpoint of the spacetime continuum of general relativity this is called
a singularity. From the standpoint of System 3 this singular condition corresponds to the universal projection of
primary hydrogen from the Void everywhere in the universe at once. (See the website article Gravity and Historic
Coordinates.)
If it is not to build to infinite extremes, the accumulation of quantized energy linked to the black hole must find
periodic expression in the projection of space-time associated with the synchronous recall of primary hydrogen.
There is empirical evidence of periodic emissions of primary hydrogen from the galactic center of our own Milky
Way galaxy over hundreds of millions of years. It radiates outward as huge rings of giant molecular clouds into
the spiral arms, with evidence of hot young star formation in them.(20) It is impelled outward by the relative
contraction of space-time at the center with respect to the periphery.
At the same time old stars that have contracted space-time through the fusion of heavy elements are drawn
back to an accretion disc in the contracted space-time at the center. They are eventually torn apart and
consumed by the black hole as they are re-assimilated into the Void awaiting rebirth as fresh ejections of
primary hydrogen from the black hole. Some galaxies are observed to have very high rates of star formation,
indicating periodic episodes.(21)
In this way galaxies are cells of creative reflux that eternally regenerate their stellar populations. Individuals are
born and die in any community while the community evolves and lives on indefinitely.
In a discontinuous universe there is also no need to introduce a cosmological constant to prevent gravitational
collapse in a steady state universe, nor to invent dark matter to explain galactic dynamics. The quantum forces
required by a preponderance of synchronicity with the universe as a whole implicitly regulate stellar and galactic
migrations. This new methodology requires a complete review of astrophysics in relation to galactic structure in a
cosmic context.
Red Shift & Background Radiation:
In the discontinuous universe indicated by System3, distant galaxies exhibit a red shift in their spectral lines
because the time that it takes their light to reach us through the integrated fabric of space-time requires that the
accumulated history of space frame skipping relative to our solar system must be reconciled with the
synchronous projection of all matter from the timeless Void, everywhere at once. This requires that the spectral
lines of distant galaxies become shifted toward the red end of the spectrum with diminished relative frequency
and longer wavelength.(22)
There are alternate explanations for the background radiation associated with the primary projection of matter.
(See endnote 21). For example a research article by Gerrit Verschuur (Astrophysical Journal, December 10,
2007) asserts that the seeds of early galaxies supposedly discovered by the WMAP satellite (Wilkinson
Microwave Anisotropy Probe) are not located on the edge of the early universe at all. Rather, he says, the so-
called seeds are very nearby. Their positions correspond closely to previously unmapped clouds of neutral
hydrogen gas located inside the Milky Way.(23)
Distant Galaxies and Quasars:
The appearance of the most distant galaxies may vary dependent upon relative rates of historic reflux of stellar
populations associated with relative rates of angular motions with respect to the Milky Way. On the one hand we
may see what appear to be immensely powerful quasars, on the other hand we see what appear to be galactic
fragments, with a spectrum of possibilities between. Deep field observations of the Hubble telescope are
presenting us with this picture.(24) Some theorists have been quick to suggest that fragments of galaxies with a
red shift of 2.4 corresponding to a distance of 12 billion light years (depending on the Hubble constant used) are
building blocks of galaxies shortly after the Big Bang.(25) However a group of Caltech researchers (Lu, Wallace,
Sargent, Womble, & Bartlow) identified a gas rich galaxy about the size of the Milky Way with a red shift of 4.4,
which places it right after the Big Bang before large spiral galaxies were supposed to be around.(26)
The point is that the history of historic reflux of distant galaxies as we observe them through the integrated fabric
of space-time billions of light years distant must be reconciled with the synchronous projection of the universe
from the timeless Void as the universe is today. This requires that our observations of such distant events must
span and integrate the history of relative change. How we see them is thus determined by their relative reflux
rates associated with their angular motions with respect to the solar system in the Milky Way. More active
galaxies may have their history of reflux condensed into the apparent prodigious energies of quasars, while less
active galaxies may appear fragmented, all dependent on relative reflux rates associated with space frame
skipping.(27)
The Cosmic Order as a New Methodology:
This interpretation of atoms and space-time is not another arbitrary metaphysical construction in language that
is contrived independently of the empirical evidence after the fact. It is necessarily demanded by the structural
dynamics of System 3 as it relates directly to the evidence. The System of representing the cosmic order is
structurally required as a subsumed elaboration of System 1. The requirements are implicit in the nature of
Universal Wholeness. If there is such a thing as universal wholeness it is a priori to the practice of science, not a
posteriori. Humans do not invent it. The System is both ontologically and epistemologically consistent because it
offers direct intuitive insight into the structural dynamics of the cosmic order and it can find direct confirmation in
phenomenal experience in either the public or private domain or both.
Since it does not divorce the practice of physics from the interpretation of physics, it can provide specific
direction to the physical sciences as well as to the biological sciences. The biological sciences are elaborated
upon by Systems 4 and higher. Specific intuitive insight into the cosmic order as it relates to any circumstance
can specifically lead research efforts with greater precision and breadth of application. It is a new methodology
that can expand the horizons of science in more positive ways. It is a methodology that has universally
consistent application. Otherwise we are forever left to the vagaries of any number of contrived metaphysical
interpretations that are mutually exclusive, of limited value, and divorced from the practice of science.
The Rift in Wholeness and Proliferation of the Cosmic Order:
The rift in universal wholeness is necessarily required to account for phenomena. This demands the two
orientations of System 2 one subjective and one objective. The rift in wholeness further elaborates System 3 by
requiring a further partitioning of System 2. The alternating objective and subjective orientations of System 3
require translation of a subjective Idea via an active Routine, into a specific objective Form.
This is a universal pattern to all activity. We have an idea to build a house and by employing a variety of
Routines the Form of the house takes shape consistent with the Idea. In this way the cosmic order proliferates
into an open ended series of discrete nested systems that elaborate on the lower systems that transcend and
subsume them.
A complex activity such as building a house requires the elaboration of Knowledge distinct from the Idea. This is
necessary to direct a variety of specific Routines in a specific order that will result in the integrated Form of the
house consistent with the whole Idea of the house. Unlike primary hydrogen atoms that are all identical, a
monolithic Idea is not enough to distinguish separate Routines that are essential for building the Form of a
house. The rift in wholeness requires this further elaboration of an active Knowledge interface distinct from the
holistic idea. Epistemology becomes incorporated into the ontological structure of being.
System 3 together with two homologues(28) is sufficient to prescribe the fundamentals of the physical universe
from cosmology to astrophysics to planetary processes all derived from quantum considerations of the atom.
System 4 is more complex with nine terms. It drafts out the structural dynamics of the biological processes and
evolution in general. It can be employed to understand the workings of the human nervous system with great
precision and one can read down inside the living cell to genetics.
System 5 with 20 terms presents a major challenge but it too is accessible. It can show how the autonomic and
somatic nervous systems function reciprocally synapse by synapse. Virtual images appear in Systems 5 and
higher. System 6 with 48 terms is extremely difficult. It remains inaccessible until we acquire a thorough
understanding of System 5 and its applications. Systems higher than System 6 are probably beyond the grasp
of human intelligence. Nevertheless the first four Systems can extend the horizons of science very far beyond
the reach of current traditional methods left to their own devices.
Because of the self consistent way that the higher Systems work as elaborations of the lower Systems, the lower
Systems can also be applied piecemeal to gain a pragmatic insight into complex organizations that are more
comprehensively integrated as a whole by the higher Systems. The integration of experience is most dependent
upon the lower systems that subsume the higher systems.
The Rift in Wholeness and Universal Values:
Discrete higher systems continue to proliferate as a necessary condition of a fundamental rift in universal
wholeness that defines the structural dynamics of the cosmic order. The rift in wholeness is an essential
fundamental condition for separate phenomena that we see and sense around us. This rift is perpetually being
mended by the creative process as demanded by the way the cosmic order works. All creative activity is directed
at mending the rift in wholeness. Meaning requires the integration of experience.
The universal internal and external aspects of wholeness are perpetually being reconciled with one another by
our every thought, feeling and action. According to the way we make our commitments and respond to
circumstance as it is presented to us, our actions can have eternal value. They can balance the internal and
external aspects of wholeness as subsumed in the nested higher systems. We can learn to transcend this
physical creation by bridging this rift between heaven and earth in the way we live.
This can assume a proper role as a complementary methodology to traditional science but in doing so it can
require adjustment in the way we interpret and privately practice our diverse spiritual concerns and emotional
aspirations, or lack of them. The important point here is that the focus is on the pragmatic practice of science as
a search for truth. The System is emphatically not a belief system. It acknowledges no dogma either in the realm
of science or religion. It requires direct intuitive insight.
Evolution as an Expression of the System:
We have evolved on the planet over many hundreds of millions of years, up through the plants, the
invertebrates, and the vertebrates to become human beings. The evolutionary process has involved climbing up
this ladder of sentient awareness from plants which worked out the Forms of the cell, to invertebrates that
explored Routines of animation, to vertebrates that learned how to assimilate Knowledge of behavioral Routines
in consciousness, to us Humans who have assumed responsibility for the planet through our creative Ideas. The
hierarchy works from top down such that Idea directs Knowledge that directs Routines that direct Form, but
evolutionary delegation works from the bottom up. Our climb back up through the levels has resulted in our
responsibility for the sustainability of the planet.
It is possible, even probable, that biological evolution has been seeded on the planet from an interstellar gene
pool.(29) The cosmic order indicates a timeless source for life as opposed to an accidental beginning. It has
begun at the Form level of System 4 together with subsumed higher systems. It has gradually learned to
integrate experience up through the levels of sentient awareness as prescribed by Systems 4 and higher during
the course of exploring the operating field of the planet as a whole. There never was a Big Bang. The cosmic
order has always had an operating field.
In the biosphere it has explored the planet in levels then each higher level integrates and is dependent upon
levels below it. The invertebrates and higher depend upon the plants for food. The vertebrates have a relatively
fixed sensory apparatus and quadruped limb structure that depends on the sensory motor routines explored by
the invertebrates. We humans consciously depend upon patterns of emotional response explored by our
reptilian and mammalian vertebrate ancestors. We creatively refine and tailor these patterns as ideas to suit
circumstances according to our world view.(30)
The evolution of language in humans has resulted in the bilateral polarization of our new brain, implicitly
requiring intuitive insight into the way things work. We require an intuitive worldview to direct explicit behavior. It
is this bilateral polarization of brain function that allows their mutual integration with ancient emotional patterns
that derive from our animal ancestry. An integrated balance between these three focal points of human behavior
can integrate all life on the planet in a sustainable way.
Evolution as a Climb Back to System 2 & Knowledge of Being:
The human integration of life on the planet allows us to transcend our own evolutionary history in space and
time. We can study the fossil and natural record and learn to understand our long climb up the ladder of sentient
awareness. We can assimilate in knowledge this ascension up the mountain of global history. In doing so, we
can transcend our own birth and death. By reaching out to the stars we can also transcend the birth and death
of our solar system. We can intuitively see into the structural dynamics of the creative process and the whole of
creation. It is this climb that allows us to intuitively realize the creative source that is the universal center of all
creation.
Seeing this directly is the ontological foundation of all being. There is no other possible basis to being if there is
to be such a thing as universal wholeness. It is a climb back up to System 2 and the realization of System 1
transcending and subsuming the Void and with it the whole creative process. This direct realization in
phenomenal experience mends the rift in universal wholeness. The rift in wholeness that drives the creative
process results in the climb back up the ladder of sentient awareness that allows being to know itself via the two
orientations of System 2.(31) It is a realization that is eternal in a way that the Void can never be.
The dichotomous rift between epistemology and ontology is bridged. This realization is not an end to the
creative process. It is a new beginning. Being can proceed with full knowledge of itself and how the cosmic order
works. We can return from the tree of knowledge to the tree of life. Our endeavors can transcend and subsume
this physical world in eternally sustainable ways. Nothing less can satisfy our needs at this point in human
history.
A Brief Summary of Light as Matter in Reflux:
It is the Void generated by Systems 3 and higher that make it possible to transcend space and time and the
whole of history via System 2.
Light emitted from inside atoms lights up the universe and defines external space within each space frame. In
the quantum mode all atoms transform to their quantum energy equivalents that are timeless and formless. In
this way atoms are both particles and waves at the same time, since they are synchronously recalled from the
integrated quantum field.
As quantized energy equivalents in the timeless Void, atoms are formless quanta of balanced photonic energy
integrated as one whole within the universal photonic center. They are constituents of the universal center that
constitutes the Void. In this way the common internal and external aspects of the active interfaces of
phenomenal experience are eternally reconciled with universal wholeness. It is a continual evolving process that
subsumes the higher systems including our own evolution. Specifically how this works is outlined in brief on
website articles.(32)
Since all light is emitted by quantum processes from within atoms through the agency of the Void as space
frames are recalled, all light is essentially matter in transformation. It is in a process of dissemination and return
as stars are born, die and are eventually recycled through the black hole at the centers of galaxies. At that
point, in the distant reaches of space-time the wave lengths of their emitted light become infinitely long,
essentially being reabsorbed into the source from which it came. There is no heat death in a discontinuous
universe.
A Fundamental Choice Between The Two Options:
Traditional science essentially denies that there is a universal inside shared by all things. This is an unspoken
assumption implicit in the practice of traditional science. While there is no denying the practical benefits of
traditional approaches to both the physical and biological sciences they have been unable to contrive a unified
theory of everything that we can universally relate to as human beings. There is disagreement between
conflicting interpretations resulting from the divorce between practice and theory. And all traditional scientific
attempts at a unified theory of everything reject or otherwise ignore any spiritual or intelligent element in creation
and the creative process. There is simply no alternative methodology currently available that can include them
and still allow a reasonable and practical pursuit of science.
What is called the System is a non-linguistic way to delineate how the cosmic order works. It is not a logical
construction that attempts to mend together isolated fragments of evidence using logical premises, but rather it
begins with assessing the structural requirements of universal wholeness. It can fill the bill as a paradigm that
puts humanity back in the picture as intelligent participants with a cosmic role to play. It is the picture on the
cover of the box that allows us to reassemble the empirical pieces of the jigsaw puzzle.
Universal wholeness implicitly requires an open ended hierarchy of higher Systems nested within System 1. This
method facilitates direct intuitive insight into the structural dynamics of the cosmic order in a way that embraces
all possible structural varieties of phenomenal experience. In this way it can complement traditional methods and
lend more coherent direction to the physical biological and social sciences. It can expand the horizons of
pragmatic science rather than confine them to blind metaphysical speculations and conflicting belief systems.
This new methodology is not a theory of everything. It does not provide linguistic answers to all possible
questions that diverse cultures can formulate in words. But it does provide a means of intuitively seeing directly
into the
structural dynamics of the creative process regardless of the circumstances. It is a universal methodology.
The first option, that of traditional science, excludes the second and leaves us seeking forever for a fully
comprehensive framework of understanding that can never find confirmation, because of the divorce between
ontological theory and epistemological practice.
The second option, the System, embraces the methodology of the first while providing it with coherent meaning
and direction. It provides a unified intuitive perspective between epistemology and ontology that can find
translation according to context in any language, since it provides the structural basis of meaning inherent in
language. The System offers a contextual challenge, not ready made answers. The choice between the two
options is yours.
Notes and References:
Robert Campbell
April 2008
Abstract:
Two fundamental options and their implications are distinguished in possible approaches to a Theory of
Everything. Traditional approaches have led to a divorce between the practice and interpretation of science that
permits multiple metaphysical constructions that can not find direct confirmation in phenomenal experience. A
non-linguistic System of delineating the structural dynamics of the cosmic order is introduced as an alternative.
Since it embraces all possible structural varieties of experience it results in a new methodology that can
complement traditional approaches to physics as well as to the biological and social sciences. The One System
subsumes an open ended series of discrete higher Systems nested within it. It is not a belief system. It is not a
Theory of Everything. It is a universal methodology that facilitates direct intuitive insight into the creative process.
A new quantum-relativity emerges naturally with profound implications in many areas.
Introduction to Theories of Everything:
Every culture needs a theory of everything in order to meaningfully integrate experience. We need a perceived
context to relate to even if it is flawed. Everyone has one even if they believe that life has no purpose apart from
gratifying their own egocentric desires, however gross they may be. Animals probably function this way within
their perceived territory of behavior, although higher mammals can display altruistic traits.
For humans, language has always played a large part in private and cultural theories of everything. Language
has hypostatizing effects that can subsume layers of hidden meaning that are not readily apparent. One blindly
believes in words that are essentially opaque, since they close the doors to intuitive wonder and questions about
our existence here in this world. In this way one can use language to justify almost any closed belief system.
Every culture has a story of creation to explain away the great unknown that is beyond the reach of language.
Brief background to Relativity:
In Newton’s world and before, beliefs were quite different from our modern western perspectives. Space and time
were seen as a kind of infinite vessel in which events happened without need for a beginning or end. Despite the
reticence of the church to fully embrace science, one could believe in both religion and science without apparent
contradiction. Newton himself devoted more time to religious and occult pursuits than to physics. Then Michelson
and Morley’s famous experiment in the late nineteenth century showed that the speed of light is universally
constant in all inertial frames of reference irrespective of their relative motion.
Einstein’s special theory of relativity became the most widely accepted interpretation of the universal speed of
light. He was able to derive the Lorentz transformations between inertial frames of reference by dispensing with
the concept of the so-called luminiferous ether. The ether was believed to be the medium through which light
travelled, however it eluded detection.
Then Einstein came up with a novel explanation of gravity in his general theory. He claimed that space and time
were not mutually distinct things but a continuum that became curved according to concentrations of
gravitational mass. Suns and planets rested in a depression of spacetime, so that smaller bodies ran downhill
toward them so to speak. It was this curvature of the spacetime continuum that accounted for gravitational
acceleration between gravitating bodies. Gravity and acceleration were equivalent he claimed, just as one feels
heavier in an elevator accelerating against gravity and lighter in free fall. But an elevator has a draw works that
physically exists. Gravity has no draw works.
Problems with Special Relativity:
At the beginning of the nineteenth century the internal structure of the atom was still a mystery, so Einstein’s
special relativity presented no significant barriers to belief for the physics community. It was established that
bodies moving at high relative velocities approaching light speed become shortened in the direction of travel
and their relative time slows down. But this means that atoms themselves must become shortened in the
direction of travel. They must become progressively more flattened as they get heavier. This is not consistent
with the later development of atomic theory and quantum mechanics and the question has not been properly
addressed.
Space and time are generally assumed to be continuous but there are problems with this belief. If space and
time are infinitely divisible then Zeno’s arrow never quite reaches the target. There is a logical contradiction in
the concept of continuous space and time. And there are irrational holes in what is assumed to be continuous
space, as the mathematician Richard Dedekind pointed out in his essay on Continuity and Irrational Numbers in
1858. (1)
There are other serious objections to the theory also. General relativity does not account for Mach’s Principle.
Why should the inertial motion of Foucault’s pendulum or a gyrocompass be governed by the fixed stars many
light years distant and not by their proximity to Earth? In a spacetime continuum this implies action-at-a-distance
which Einstein rejected. But somehow these issues get swept under the rug. The language of physics is not
exempt from the need for a theory of everything and a few weaknesses here and there are not a real problem
since they can always be deferred to future generations of physicists.
Problems with General Relativity:
At the time Einstein published his general theory the countless other galaxies like our own were not known, so it
was reasonable for him to assume that our galaxy constituted a steady state universe. In order for the galaxy to
avoid gravitational collapse he had to adapt a cosmological constant into his equations that acted as a kind of
anti-gravity. Then a dozen years later, in 1929, Edwin Hubble discovered distant galaxies with a large new
telescope and observed their red shift. The same characteristic spectral lines of stars in our galaxy are apparent
in distant galaxies but they are shifted toward the red end of the spectrum. The wave lengths are longer just as
the sound of a passing vehicle changes to a lower pitch as it moves away. The galaxies appeared to be moving
away from us faster and faster the farther away they were. Extrapolating backwards in time this led to the Big
Bang Theory of creation. The spacetime continuum itself is believed to be expanding just as spots painted on a
balloon will appear to move away from each other as the balloon is expanded.
The idea is that the spacetime continuum itself is expanding from a singular condition of infinite density now
believed to be about 14 billion years ago. This is generally accepted dogma among cosmologists even though
stars in our Milky Way globular clusters appear by some estimates to be older.(2)
But if the spacetime continuum has been expanding why have atoms, that supposedly formed rather early in the
expansion, not been expanding with it? Do they not occupy spacetime? Are they growing? Electrons, positrons,
protons, neutrons and neutrinos were supposed to have formed independently before they consolidated into
atoms. So how did the number of electrons wind up exactly equal to the number of protons to form neutral atoms
of fixed dimensions in an electrically neutral but expanding spacetime universe? Are atoms shrinking?
Why have suns and galaxies not been expanding also? And if they have been how is the relative expansion
between galaxies to be meaningful? Where is the universal measuring rod? It is assumed that the spacetime
continuum is distinct from matter and yet there is no evidence whatever to suggest that there is such an
independent thing as a spacetime continuum. It is an unfounded belief implicit in the language of mathematics.
The a posteriori concepts of space and time derived from arbitrary measurements in creation are raised to a
priori status to explain creation. Is this extreme kind of bootstrapping really legitimate?
And there are irreconcilable differences between quantum mechanics and relativity even though both are used
in the Big Bang model. Einstein sought to expel action-at-a-distance (3) from physical theories but the theory
fails with Mach’s Principle just as it does with quantum correlation. And the default interpretation of Quantum
Mechanics reduces everything to the rules of chance, which Einstein hotly contested.
Einstein cast doubt on the continuum basis of his own theory late in life. In a letter to his friend Michele Besso
the year before he died he wrote: “I consider it quite possible that physics cannot be based on the field concept,
that is, on continuous structures. Then nothing remains of my entire castle in the sky, including the theory of
gravitation, but also nothing of the rest of modern physics.” So is the Big Bang just another story of creation
based on a blind belief in language? Is it really any more credible than an aboriginal creation myth? The only
option to a spacetime continuum is a discontinuous universe, as we shall see.
Language as Ontological Representation:
Language is a representational tool. Words, signs and symbols are used to represent things, qualities, feelings,
and events in thought. At a primary level the meaning inherent in language derives from our sense perceptions
and our emotional, mental, and behavioral responses to them. In this sense language is ontological since it
concerns the very nature of Being. Words have meaning conferred by the way Being is structured to function as
an organized whole. This concerns the whole interdependent cosmic order. We have arisen from the Earth in
response to a sun that plays a tiny part in one galaxy among billions. We are part of an interdependent whole
that defines the nature of Being. Ontology as used here is the study of Being and its structural dynamics.
Language as Epistemological Representation:
A history of experience can be encoded in language that is remembered and subject to recall. This constitutes
knowledge of an indirect kind distinct from the direct knowing of sensory input. We know things from experience
and can apply this past knowledge to respond to present sensory input in a way that anticipates a future result
based on experience. We can span space and time and integrate history. The higher mammals have this
capacity to tailor their behavior according to learned memories that conceptually relate to their behavioral
space, even though they lack definitive language.
As with the higher mammals we humans also accumulate knowledge in memory based upon how we interpret
experience as it relates to our behavioral space. This interpretation becomes less dependent on territory and
more dependent on our psychological behavioral space. This means that our interpretation of sensory input
generally has a strong dependence on language from early childhood. We rationalize how things work and
respond accordingly. Language in this sense is epistemological since it is implicitly involved in encoding
accumulated knowledge related to how things work. Epistemology as used here is the study of knowledge and its
justification.
Knowledge is Subordinate to Being & the Cosmic Order:
The knowledge that we accumulate is thus colored by how we implicitly assume or explicitly theorize the cosmic
order to work. We can not avoid implicating the cosmic order when we assimilate experience in knowledge. We
adopt a world view as a young child that develops throughout life. Regardless of how short sighted our world
view may be, we can not function meaningfully without one. Epistemology in this sense is subordinate to
ontology since it has a strong linguistic component, and since the meaning implicit in language is also
dependent on how the cosmic order works.
The Tree of Knowledge & The Tree of Life:
In keeping with Genesis a Christian might express this by saying that the tree of knowledge is subordinate to the
tree of life in our Garden of Eden. It is the development of language, however, that has resulted in the bi-lateral
polarization of brain function. It is a well established scientific fact that language expression is functionally
delegated only to the left hemisphere of the new part of the brain in right handed people.(4) The complementary
right hemisphere of the new brain (neo-cortex) focuses on intuitively integrating experience as a whole. Intuitive
insight properly leads language, but this also tends to be socially conditioned according to the ethical standards
of cultures and sub-cultures as enshrined in language.
The Serpent of Eden & Our Limbic System:
Left brain language and right brain intuition are thus mutually relevant and seek a mutual balance that is
emotionally satisfactory. Both hemispheres are fueled by emotional patterns from our primitive Limbic System
associated with our reptilian and lower mammalian ancestors. It has been said that our new brain, to which we
owe our intellectual capacity that can build atomic bombs and send rockets to the moon, is harnessed to the
emotional capacity of a crocodile and a horse structured into our ancient Limbic System.(5) The new brain has
no direct biological controls over the old brain. They are biologically constrained to live in the same house
together on an equal footing. This accounts for our human social dilemma.
In an allegorical sense the serpent of Eden corresponds to the reptilian part of our Limbic cortex. The reptilian
cortex is primary to memory and to the animating patterns of life. It is associated with our emotional desire to eat
from the tree of knowledge. We have a deeply rooted need to know our part and place in the whole scheme of
things. We need a world view that is sufficiently comprehensive to satiate our emotional needs.
To the extent that this accurately reflects how the cosmic order works we return to the tree of life. To this extent
we can find a sustainable balance with the cosmic order by which we have evolved and thus transcend both our
biological origin and death. This implicitly requires a sustainable balance with our natural heritage. This was a
theme that permeated aboriginal spirit cultures but it is sadly lacking in the modern world. We must relearn to
reconcile heaven and Earth in the modern idiom.
A Disparity Between Our Two Faces:
We are thus faced with a strange situation. On the one hand we must draw upon epistemological knowledge to
rationalize in language how to behave. On the other hand we must relate to an intuitive world view that
integrates meaning as a whole. In some sense the latter must transcend language and with it all of creation,
since it concerns the ontological basis of being.
The two hemispheres of the new brain are thus mutually polarized. The left hemisphere is concerned with short
term self-expression in response to changing events in space and time, while the right hemisphere is concerned
with apprehending the self-transcending cosmic order that timelessly prescribes the universal structure of all
change. This means that there is a Janus-faced dualism between self-transcending ontology and self-asserting
epistemology at the heart of efforts to understand human behavior and how language integrates meaning. This
includes the language of mathematical physics.
Janus & Arthur Koestler’s Holon:
Like the two faced Roman God Janus, we are looking in two directions at the same time. In one direction we
need to behave rationally in a social context. In the other direction we seek to integrate our experience as a
whole in accordance with a self transcending order that constitutes our world view. The late social critic Arthur
Koestler (6) adopted the name “holon,” meaning “part-whole,” for this Janus-faced characteristic of the human
condition. The one face is self-assertive. The other face is self-transcending.
Koestler especially observed that it is usually our self-transcending face that gets us into trouble. We tend to
identify with a self-transcending ideal of some kind that can often subvert our human conscience to the
perceived needs of actualizing the ideal in practice. Our tragic human history attests to the atrocities that have
been committed in the name of one ideal or another, including militant political and religious ideals, exclusive
ethnic claims, rights movements of special interest groups, supremacy themes of various kinds, imperialism,
collectivism, individualism, and so on. In general the ideal involves social justification of deeply rooted desires
that assume high priority status. Primal appetites seek a transcending basis in language as an ideal that is
believed to be socially just.
Identification with the ideal tends to justify actions which would otherwise be unthinkable. Our resultant behavior
often erodes our sense of humanity and contradicts the essence of the ideal. The otherwise positive teachings
of major religions can easily be inverted into their own caricatures. Political agendas for freedom, democracy, or
equality can easily become oppressively pursued.
Despite obvious advances the same is true of our sciences. Mainstream science would now have us believe that
the universe has come into being from nothing without plan or purpose. Without any transcending basis for
ethical behavior this worldview essentially leaves us morally bankrupt. Weapons of destruction proliferate to
enforce the supremacy of one world view over others. The world is falling into an abyss of asserting one
cherished ideal over others. By focusing exclusively on the objective aspects of phenomenal experience science
can become the ruthless tool of any political, religious, or reactionary agenda.
Knowing, Being and Natural History:
Knowledge about being is necessarily deficient in so far as it relates to our normal circumstances of physical
existence. Knowledge is derived from our phenomenal experience including how our thought processes are
organized to work.(7) This includes, but is not limited to, our direct sense perceptions of the world around us.
Because of the way that our nervous system is structured to function, these sense perceptions, that we may
think are primary, generate ideas and thoughts according to our personal, genetic, social and evolutionary
history.
Our recall processes are necessarily coupled to sensory input. Otherwise we would be unable to function
coherently according to our immediate surroundings. We see the old house where we grew up and a host of
related memories come flooding back. We see a turn in the road ahead and know enough to steer the car
around the bend. We see a picture of an old friend and recall good times together.
We learn from the crib how to sit up, stand, walk, talk and socially behave. We learn to meaningfully integrate
our experience bit by bit. We gradually assemble the discontinuous pieces into patterns of thought and fluent
behavior. In this way appropriate responses tend to become automatically coupled to sensory input according to
the flux of circumstance. We see a fire and know enough not to put our hand into it. We have learned by being
burnt before.
Our recall processes can reach far beyond our personal history however. The structure of the human nervous
system has not changed significantly for many tens of thousands of years, not to mention its similarity to the
vertebrate animals reaching back hundreds of millions of years. We have access to a wealth of experience over
the ages. We sense this in our appreciation of the natural world, in marveling at the beauty and power of nature.
We can pick up the animating emotional patterns of a lion, horse, crocodile, porpoise, cat or dog. We can
empathize with a family pet or regard an animal in the wild with a healthy respect for our own safety. We can be
as spirited as a horse or have the appetite of a crocodile. We can act as fiercely as a tiger on the attack or as
gently as a purring pussy cat. These patterned emotional responses borrowed from our evolutionary history
restrain us on the one hand and animate us on the other. They can either be a curse or a blessing, depending
upon our worldview and how we interpret the cosmic order to work.
Returning to the Tree of Life:
From this brief discussion it should be clear that we can not contrive in language and logic how the cosmic order
works. Efforts to invent a Grand Unified Theory of Everything that can be written down in books once and for all
are doomed to failure. We do not act according to words in a book whether we believe them or not. Current
approaches to science are not up to the task of writing a new bible for all people for all time.
An ever increasing number of metaphysical speculations are generated with each new scientific discovery. The
practice of physics is divorced from the philosophical interpretations of physics. Meta-languages develop to
facilitate the practice of physics and they depend on how the highly specialized language has come to be used,
not upon any fundamental insight into its real meaning. The meta-language does not have to have a basis in
reality to make certain limited experimental predictions. Any number of metaphysical interpretations can fit the
predictions and the results. Truth becomes an arbitrary matter of speculative opinion.
As a result many metaphysical interpretations can relate to the same empirical evidence. Because of this divorce
between practice and theory, none of the theories allow of direct confirmation in phenomenal experience, not
ever. Such things as probability waves, infinitesimal strings, parallel universes, dark matter, a Big Bang, etc., are
forever beyond reach in phenomenal experience. They do not themselves provide a comprehensive and
pragmatic method of doing science that relates to our actual circumstances. They are essentially creations of
fancy according to personal bias, and they are often fiercely defended by those who identify with them. This is
the self-transcending problem that Koestler describes.
Are we then lost? Are we forever left in a quandary without possibility of answers to the most important of
questions? But do we really want verbal answers? Would a left brain verbal answer really settle the spiritual
quest in our heart? Would it be intuitively satisfying to our right brain in an impartially balanced way? Is our
genuine natural identity and our appropriate role in the scheme of things determined by a contrivance of words,
signs and symbols?
Can left brain language lead the intuitive perceptions of the right brain when it is constrained by nature to
follow? We have the intuitive insight first, then we give it verbal expression in context as best we can, or act
accordingly. The linguistic and behavioral expression must find balance with the intuitive insight. If it is not
intuitively satisfying we feel an emotional reaction that something is not quite right. But the language of science
has become a beginning and end in itself. An emotional identification with the language of science short-circuits
right brain intuition to its own ends. “Shut up and calculate!” as Feynman put it.
If we can not contrive the cosmic order in language can we somehow acquire direct intuitive insight into how the
whole cosmic order works? Is it possible to intuitively know how the cosmic order works? Then the distinction
between being and knowledge would tend to dissolve altogether. Responses to circumstance would tend to
become more spontaneous in a natural way regardless of the situation. A direct intuitive knowledge of the
cosmic order must necessarily involve a direct insight into how all being is structured to function.
This structural approach does not result in a blind belief in anything. It requires an unrelenting quest to intuitively
see directly into the structural dynamics of meaning itself as it relates directly to phenomenal experience as it is
presented to us. This includes empirical evidence in the public domain but it also embraces phenomenal
experience in the private domain. We can learn to bring the one into a constructive balance with the other.
Universal Wholeness & Boundary Conditions of Phenomena:
Any unified theory of everything requires that there must be such a thing as universal wholeness. Universal
wholeness must nevertheless admit of separate things or there could be no phenomena evident in experience.
So we are entitled to ask: how is universal wholeness possible when we experience separate things everywhere
around us? We see things separated by the empty space between them and we see things in a constant state of
change through the linear progression of time. There are both structures and processes meshed together. And
we can somehow make sufficient sense of how this works to adequately cope for our practical needs to live out
our life here on Earth. Languages have evolved to help us do this collectively.
There are boundary conditions that allow us to perceive separate things that are evident in phenomenal
experience. We see the shape and size of things and we have grown accustomed to think of them as existing in
space and time. We see the surfaces of things. By analogy we try to understand the whole universe as existing
in space and time even though space and time have no boundary conditions themselves. There is no evidence
whatever that they exist as independent things.
It is this presumption of a priori space and time that leaves us with the nagging question where is the beginning
and end of it all? Is there a boundary to the universe out there in space somewhere? If there is then what is
beyond that? If there was a beginning in the linear march of time what was before that and where will it end? We
are faced with a dichotomous twoness, not oneness, whenever we attempt to assign universal boundary
conditions in space and time. So if there is such a thing as universal wholeness, then what are the boundary
conditions of phenomena?
Phenomena as Active Interface Processes:
In fact the only things we can perceive as phenomena are surfaces of some kind. We see or otherwise sense
the active interface between the inside and outside of things and we generally know this as a surface. It emits or
reflects light or otherwise betrays itself as an active interface to our perceptions. It may be the surface of a
person or a rock or a lake or a window or a fire or whatever, but we know it as a surface.
Furthermore we can not know the outside to the exclusion of the inside or vice versa. We can not know either
the outside or the inside as a thing in itself. ALL we can know is the active interface between them. It is this
active interface associated with objects or things or beings of every kind that we see or sense in some way.
Our nervous systems are specifically structured with neurons that relate to one another through active interface
processes at their synaptic junctions. And the molecular processes that make them up are dependent upon
active interfaces that determine electro-chemical reactions in highly specific ways. Everything that we know
depends upon active interfaces between an inside and an outside. We know nothing else in phenomenal
experience.
Phenomena are presented to us in such a way that all objects and things share a common universal outside,
even though we can not identify what that “outside” is. We may call it empty space but space itself is as elusive
as a ghost if there are no objects such as stars or people that actively relate to one another through its agency.
Then we see their mutual separation and we call that separation empty space.
Universal Wholeness and Two Options:
We are now faced with two options, and only two, regarding the inside of things that share a common outside.
Either things or objects share a common universal inside or center of some kind, or they do not.
If they do not, then there are serious problems with how there can be such a thing as universal wholeness. In
fact there are serious problems with how two or more of anything can share common characteristics.
For example how do we know that different apples are really apples unless they share a common universal
inside? They may look the same, and come from the same kind of tree but how do we know they are all apples
of a universal common kind. We may say the universal inside is in their common DNA. Then how are the
molecules that make up DNA in different apples all the same? Because of the way DNA splits into identical
halves and replicates, we may say. But then how are atoms of a specific kind that make up molecules all the
same? Because of the way they fuse together from primary hydrogen in the centers of suns we may say. So why
are all primary hydrogen atoms universally the same? Because they consist of more fundamental particles that
were independently created in a Big Bang we may say.
This kind of logical regress employing external cause and effect takes us back to a single creative event where
everything came into existence, complete with the laws of physics and fundamental forces from absolutely
nothing in a Big Bang. There we come to a full stop.
It should be noted here that there is no convincing evidence that short-lived particles observed in particle
accelerators or in cosmic radiation are fundamental building blocks of atoms. This only indicates that atoms can
exist as various forms of energy under extreme conditions for extremely short periods of time. These highly
transient forms always return to the long lived constituents of atoms: electrons, protons, neutrons, neutrinos and
photons.(8)
The No Universal Center Option – Exclusive Objectivity:
This optional belief that all things including atoms do not share a single universal inside or centre implicitly
requires that the only reality is what we observe between the outside surfaces of things. There is only an
objective reality outside. There is no subjective reality inside. We have no mind that can transcend this body of
flesh and blood that we inhabit. Atoms, suns, molecules, planets, apples and people are all just various
collections and happenstance combinations and fusions of primary hydrogen that exists in space and time. And
there is no explanation for why the constituents of hydrogen atoms are all the same, or for why the speed of light
is universal, or for why the laws of physics are as they are.
The only unity is the unknowable condition when all the forces of nature are presumed to have been one at the
instant of creation. Everything since has happened automatically without plan or purpose. The universe is just a
random billiard game of atoms and molecules without any transcending meaning. One is entitled to believe this
of course, just as one is entitled to believe in the Eden story. But both can only be blind beliefs. They can not be
confirmed in phenomenal experience.
We can not have direct evidence in phenomenal experience of a Big Bang. The concept is something outside
and apart from us. It divorces us from our own subjective experience. It robs us of any sense of transcending
universal values by which we can make universal judgments. This includes the nature of universal truth. If there
is no such truth then there is no transcending meaning in unified theories. Numerous metaphysical theories are
possible but none of them can ever claim universal validity. They are at best clever fantasies erected on isolated
fragments of evidence that do not offer universal practical application to our sciences in general. They are
justified by the accuracy of certain experimental predictions they can make in very limited and contrived
circumstances. None of them can claim broad application to the practice of science in general, including the
biological and social sciences. And none of them provide the slightest guidance toward a humanly meaningful
life.
The Universal Center Option and a Rift in Wholeness:
In the second option everything shares a common inside or center. This leads to a very different interpretation
of how phenomenal experience is structured to function. If there is such a thing as universal wholeness it must
admit of separate phenomena in experience. It must admit of both a subjective and an objective aspect to all
experience. Every thing must have both an inside and an outside. And both the inside and outside must be
universally shared. (See the diagram of System 1.)
At the most fundamental level this implicitly requires that there must be two independent active interfaces that
both share a common inside and a common outside. It also requires that one active interface must be universal
and unique while the other is particular and many. This means that there must be a fundamental rift in universal
wholeness between unity and multiplicity. But this does not define things as conditions in space or time. It is a
more fundamental condition that transcends and subsumes space and time. The universal interface must
transcend the particular interface and both must transcend space and time.(9) We may call this System 2.
Two Possible Orientations to System 2:
There are only two possible orientations for two active interfaces. The universal interface can be inside or
subjective to the particular interface and thus relate objectively out through the particular interface to others of
its kind. Since the particular interface can represent many of a kind they all share the same common universal
interface inside. Each particular interface shares with all others both the common outside and a universal
common centre inside.
For example we relate to each other as particular people and yet we share a common universal inside. We
share a common humanity. There is a universal aspect of self in others. We can empathize with one another.
We can feel another’s pain or joy. Social values derive from the need to reconcile this universal aspect of self in
others. This is the age old question of reconciling one and many, or self and other, or universal and particular.
Since each particular center shares a common inside, and since both centers relate objectively outward to other
particular centers, this orientation is called objective. (See the objective orientation diagram of System 2.)
The Subjective Orientation of System 2:
In the other orientation the universal interface is separate from the particular interface. They are objectively
facing each other. The particular interface has turned around to see the universal interface face to face. This
must be a private one-to-one relationship if universal wholeness is to be preserved. It must be subjective.
Neither interface can acknowledge more than one other interface in this subjective orientation and still preserve
the integrity of universal wholeness. (See the subjective orientation diagram of System 2.)
One can call the universal interface God, or Allah, or Brahman, or Universal Intelligence, or Cosmic Being, or the
Dharma, or the Tao, or Yang Yin, or whatever.(10) The name is not important. It is what it is. The point is that it
can make itself directly knowable in phenomenal experience to a particular being. This distinguishes it from blind
religious belief founded in dogma.(11)
There is a coalesced identity between the universal and particular in this orientation, however the universal
transcends the particular. They still share a common inside and outside but this transcends the whole of space
and time, including all causal relationships in space and time. The universal center is the universal center of all
being.
In this subjective orientation the particular interface can only share phenomenal experience with the universal
interface at the latter’s discretion. All active communication is one way, from the universal to the particular. This
must be so as a condition of universal wholeness. The two are coalesced as One but are two. Normal organic
feedback to the particular consciousness is totally suspended. The particular being can entertain no
independent thoughts, ideas, or actions apart from universal wholeness. This implicitly requires that the
universal interface is the manifestation of universal values. The universal center is the living manifestation of
truth, unity, harmony, love, compassion, justice and mercy.
If this is not so there can be no such thing as values that transcend our short sojourn here on Earth. There can
be no transcending meaning or purpose to life. Everything is just a result of happenstance. We might as well
seek to gratify our appetites however gross they may be, so long as we can get away with it. There is no real
basis to justice or law or truth or mercy or love.
The Two Orientations are System 2:
These two orientations of two active interfaces constitute what we may call System 2, in the way that we
designate the cosmic order to work. As this relates to people it means that we are intelligent participants in an
intelligent universe, and that we at least have the potential to know the intelligent universal center of all being.
This is more than a metaphysical belief. It can be realized directly in private phenomenal experience.
This not an empty claim for intelligent design. There is much more that necessarily follows and that prescribes a
practical new methodology for science that complements traditional methods. It renders the cosmic order
transparent consistent with the empirical evidence by designating the structural dynamics of all being. In this way
it qualifies as science, not as religion. It requires an intuitive quest. It does not require blind belief in anything. It
requires question into everything. We seek universal values as the condition of universal wholeness. This must
be intuitively knowable to some significant degree for there to be coherent meaning to phenomenal experience.
Universals and Particulars:
The particular center in System 2 is also monolithic since it designates only one particular kind of being.
Objective phenomena in the natural world that share a common outside are not all the same. We see an
unlimited variety of things although nothing in phenomenal experience is completely unique. Everything is one
particular thing of a universal kind of which there are many.
The rift in universal wholeness thus also requires that particular things must correspond to hierarchically
organized universals of particular kinds. There are universal archetypes of plants, invertebrates, and
vertebrates, each with hierarchically subsumed archetypes such as class, order, family, genus and species.
Particular things quantitatively define their physical existence in relation to their universal qualities. For example
we may say Rover is a dog. He is quantitatively defined as one member of an archetypal kind known as the dog
species. A daisy is a flower. Bill is a human. The Earth is a planet. The sun is a star. That is the way we normally
identify everything.(12)
In a Platonic sense this means that there are universal archetypal forms that transcend physical existence. In an
Aristotelian sense these universals are confined within the particular manifestations of them. Both views are
correct. Every particular thing is clothed in atoms and molecules that take a specific form consistent with a
universal archetype. This is true even of things that we create. There are many makes and models of TV sets
but they are all consistent with the archetypal plan of how all TV sets work. The archetypal plan is still something
distinct from a particular TV set and yet the plan is clearly evident within it.
System 3 as an Elaboration of System 2 in Three Dimensions:
System 2 requires that System 3 elaborates with three dimensional physical forms that define the nature of
space and time. On a purely physical level System 3 specifies the structural dynamics of the atom as it relates to
electromagnetic energy. It consists of three active interfaces or centers. In a primary hydrogen atom these
correspond to photon, electron and proton.
There are only four possible ways that three centers can relate to one another with respect to a common inside
and outside. One set of two is universal and one set of two is particular. This is a self-consistent elaboration of
System 2. The particular and universal sets cohere together to define a particulate mode to primary hydrogen
atoms alternating with a formless and timeless quantum mode. (See the diagrams of System 3 below.)
Three Dimensions to Space in the Particulate Mode:
The three particular centers of the particulate mode are mutually separate and face one another. In order for
them to be mutually separate they must be mutually closed. In other words they must exhibit mutually closed
surfaces that define three dimensions or they could not be mutually separate. This requires that each of the
three centers must exhibit closed spherical characteristics.
It can be noted here that this structural requirement is always implicit in three active interfaces that are mutually
separate and face one another. Each must be spatially closed with respect to the other two. Yet they must
remain intimately related as a particulate triad of centers that define one whole. This works in a variety of ways in
the higher systems which become much more complex. Only triadic relationships of this general kind are
mutually closed.
At the same time the universal set of three centers cannot exist as separate centers with three dimensional
characteristics or they could not be universal. They can not define a three dimensional limit to the universe
because this would contradict the universal center option.
The three universal centers are open as opposed to closed. They universally define a subjective to objective
relationship. In the particulate mode they are confined within each particulate set of three centers, like quarks.
They define the subjective to objective relationship between each of the three closed particular centers. They
intimately link up the three particular centers in pairs to form each whole atom. They do it for all atoms
everywhere at once. This means that primary hydrogen atoms universally consist of particular photons,
electrons and protons that are everywhere identical and everywhere intimately linked as whole separate atoms.
The universal linking up of photon, electron, and proton in a neutral atom defines the inner space of the atom,
distinct from the outer space between separate atoms. This defines the ionization limit of the atom. Light
originates from within atoms and thus defines external space with respect to all atoms. The cosmic projection of
atoms constitutes the universal measuring rod of space.
If an atom receives sufficient energy to eject the electron beyond the ionization limit that defines the inner space
of the atom it still remains linked to its proton partner by countercurrent identities of the universal set. This
universal photonic energy must span a succession of space frames. This drawn out spanning across space
frames accounts for electromagnetic fields consistent with Maxwell’s equations.
The particulate mode has physical form as three dimensional surfaces. It is called a space frame. The quantum
mode has no physical form. It is a balanced quantum of photonic energy. It is an energy package that timelessly
reconciles inside and outside as it relates to each atom. Atoms jump back and forth synchronously between the
particulate and quantum modes. Since the quantum modes are formless and timeless the particulate space
frames close ranks to provide the illusion of continuous space.
In this way these two alternating modes define events in the discontinuous projection of space and time. The
jumps back and forth define the wave-particle character of matter. Atoms are waves and particles at the same
time, since each successive jump defines a primary interval of time. The wave character of matter only becomes
apparent with relative motions. Exact position is defined in a single space frame while momentum requires a
succession of space frames. The more one is known the less the other can be known precisely.
System 3 and Electronic Charge:
The bottom half of the integrated System 3 diagram above shows the universal set linking up the three centers
of the particular set in pairs. Note that this happens in a counterclockwise direction such that the universal (U)
and particular (P) Centers U-2, P-2 and U-3, P-3 correspond. There is a subjective to objective relationship
between electron (P-2) and proton (P-3) that is associated with electronic charge. The particulate electron
interface (P-2) has the universal photon interface (U-1) within it as it relates to the particulate proton (P-3). This
means that there is a subjective to objective energy imbalance in the relationship of the electron (P-2) to the
proton (P-3). Nevertheless the countercurrent identities of the universal set (represented by the elliptical arrows)
that tunnels through and links electron and proton, require that this energy imbalance must be equal and
opposite.
This energy imbalance between electron and proton that accounts for charge is reinforced by the inverse
relationship of electron (P-2) and proton (P-3) to the photon (P-1) in the way that they are independently linked
to the photon (P-1) by the tunneling of the universal set.
Note that if the tunneling of the universal set that links P-1, P-2, and P-3 is reversed to a clockwise direction with
respect to the particular set then Centers U-3, P-2 and U-2, P-3 do not correspond. The universal imbalance
that determines charge is reversed, resulting in antimatter. This is a degenerate mode of System 3 that is
normally very short lived. It is called the involutionary variant as opposed to the evolutionary variant of a normal
atom. (There is also a regenerative mode of System 3 that defines a neutron.(13) The neutrino qualifies as a
photon remnant of decay processes.)
The Quantum Mode and the Void:
The quantum mode is the inverse of the particulate mode. It will be said that there is a conjugate identity
between each particulate atom in a space frame and its formless energy equivalent in the quantum mode,
consistent with the Shroedinger wave equation.(14)
All of the quantum energy equivalents of each and every atom in the universe are integrated into a unified
quantum field by the single universal set of three open centers. This boundless energy field is called the Void.
The universal photonic interface (Center U-1) is the most central one in the universal set of the quantum mode.
It relates out through the electronic interface (U-2) which in turn relates out through the universal protonic
interface (U-3) to the universal outside. (See the diagrams of System 3.) This defines a time-like progression
from light energy inside to darkness outside. The time-like progression can only be realized by a synchronous
transformation back to the particulate mode where all atoms in the universe exist as separate three dimensional
forms. All physical atoms in the universe are thus synchronously projected from the Void as a discrete
succession of independent space frames linked up by light.
The particular quantum energy equivalents of each atom are open in this quantum mode since they can not be
specifically identified. The proton (P-3) and electron (P-2) are coalesced as One within the open photonic
interface (P-1). The electron and proton interfaces relate inside one another and thence outside through the
open photonic interface. (Examine the diagrams closely to see this.) In this way they reconcile the universal
inside with the universal outside. The internal and external aspects of each particular set are eternally balanced.
(While the Void is eternal, it is also subject to recall.)
Together the three particular centers constitute a quantum of photonic energy that is timelessly balanced. This
is the inverse of how the three particular centers face one another as separately closed interfaces in the
particulate mode. In the quantum mode they are collectively integrated with the unique photonic interface that is
the inner most center of the universal set. The open universal set integrates them all as one holistic and
boundless quantum energy field that is called the Void.(15)
Recall From the Master Sensorium – The Void:
Particulate form is synchronously recalled from this timeless master sensorium of all experience – namely the
Void. The transformation back to the particulate mode (space-frame) is universally regulated by the time-like
progression of the universal set from the innermost photonic center via the Routine electronic interface that then
relates to the Form interface of the proton in each particulate set.
In the process of transformation back to the particulate mode the open centers of the universal set become
confined within all particulate sets at once. In doing so it creates a subjective to objective identity between
photon, electron and proton within each atom. It defines an inner space to each atom that is orthogonal and
distinct from the linear space between atoms. All possible symmetries of the atom are specified.
The external linear space that we see between things is defined by light that is emitted from within atoms when
electrons jump from higher orbits back to lower orbits between space frames. There is no particulate motion
within each space frame, only quantum jumps in position between frames. The only activity within each space
frame is electromagnetic radiation. This cosmic holographic movie(16) is similar in this respect to an ordinary
movie.
Atoms and Space-Time:
The particulate atoms define three dimensions as a discontinuous but synchronous projection of the physical
universe recalled from the Void. Each synchronous projection defines a primary interval of time, much like a
single still frame in a movie. Linear time is defined by the succession of space frames. The primary interval of
time can be readily calculated from the primary hydrogen atom. It is 1.519x10-16 seconds in classical units of
time.(17)
Atoms are thus independent space frames linked up by light, alternating with a timeless and formless quantum
field that is orthogonal to the integrated fabric of space–time. The quantum field, the Void, is a master memory
bank. It integrates the process of physical change by recalling discrete frames that project relative motions as a
rapid series of relative quantum jumps in position.
Light energy emitted by atoms in suns illuminates the universe and defines space in relation to each atom. This
implicitly requires that the speed of light must be universal. It can only travel so far relative to each atom in the
projection of each space frame. This requires that both space and time are quantized consistent with Planck’s
quantum of action. The electromagnetic spectrum is interrupted across its entire breadth with the recurrence of
each space frame. Light thus comes to us as a series of discrete pulses (quanta) that are synchronous with the
projection of matter.
Light links up all the atoms of the universe to present us with the integrated fabric of space-time. Although the
fabric of space-time has all the appearance of continuity, relative motions introduce synchronous discrepancies.
This introduces relative space frame skipping in the cosmic projection that results in curvatures in the integrated
fabric of space-time that account for relativistic effects, fully consistent with the empirical evidence. A new theory
of gravity necessarily results, with a direct derivation of the Lorentz Transformations(18) that avoids conceptual
problems implicit in other derivations.
At the quantum level System 3 provides a conceptual framework that is consistent with atomic structure as
developed from the spectral lines of hydrogen and subsequent modifications to Bohr’s initial assumptions.
System 3 also lends transparency to Louis de Broglie’s original idea of a moving particle as “a little clock in
motion” that led to his wave equation. His comments about his derivation make this beautifully clear.(19)
Quantum correlation follows from the way all particles are linked by a universal set.
A new quantum-relativity emerges naturally that resolves many of the enigmas in traditional interpretations.
These include among other things, the missing mass, black holes, the differential rotation of the sun, the inverse
distribution of angular momentum in the solar system, astrophysics and galactic dynamics.
A Family of Quantum Forces Required by Angular Motion:
In a discontinuous universe matter is not at the blind beck and call of gravity. Relative motions must find a
preponderant degree of synchronicity with the universe as a whole in order for it be coherent. This necessarily
introduces a small family of hitherto unrecognized quantum forces. For instance 98% of the angular momentum
of the solar system resides in the planets even though 99 % of the mass is in the sun. Also the sun’s equator
revolves in 25 days while the poles revolve in 33 days.
This is the reverse of what should have happened as the solar system accreted according to traditional theory.
In a discontinuous universe, however, space frames at the center of the sun are skipped with respect to its own
periphery and the peripheral planets and this skipped accumulation of mass/energy must find translation into the
physical projection of the cosmic movie. It must do this in such a way as to limit the endless accumulation of
skipped frames or the solar system would be consumed in a black hole.
A significant portion of these skipped space frames are accommodated through fusion processes in the sun that
effectively contract space. For example one helium atom occupies less that half the space of two hydrogen
atoms. In this sense angular momentum drives fusion processes in the center of the sun that effectively slow it
down.
Fusion processes can not account for the whole discrepancy however. The remaining skipped mass/energy
must find translation as a quantum force of retardation at the center of the sun with respect to its own periphery
and the peripheral planets. It is not a force transmitted through space-time. It is an internal winding down that
takes place through the quantum agency of the Void, space frame by space frame. It is one of a small family of
quantum forces implicitly required by the need for a preponderance of synchronicity with the primary projection
of matter in the universe as a whole.
The Eternal Regeneration of Matter:
At the galactic level space frame skipping takes on a different flavor. Angular motions of stellar populations in
galaxies introduce space frame skipping at the galactic center with respect to the periphery. In the universe as a
whole the relative angular motions of galaxies curve the integrated fabric of space-time. Space-time at galactic
centers is highly contracted with respect to their peripheries. At the very center it becomes so contracted that
space-time does not exist. Space frame skipping has proceeded to the limit where all space frames are skipped
relative to the periphery. There is an event horizon beyond which there is a black hole in space-time.
There is nevertheless an accumulated buildup of quantized energy at galactic centers that is equivalent to the
atomic space frames skipped. From the standpoint of the spacetime continuum of general relativity this is called
a singularity. From the standpoint of System 3 this singular condition corresponds to the universal projection of
primary hydrogen from the Void everywhere in the universe at once. (See the website article Gravity and Historic
Coordinates.)
If it is not to build to infinite extremes, the accumulation of quantized energy linked to the black hole must find
periodic expression in the projection of space-time associated with the synchronous recall of primary hydrogen.
There is empirical evidence of periodic emissions of primary hydrogen from the galactic center of our own Milky
Way galaxy over hundreds of millions of years. It radiates outward as huge rings of giant molecular clouds into
the spiral arms, with evidence of hot young star formation in them.(20) It is impelled outward by the relative
contraction of space-time at the center with respect to the periphery.
At the same time old stars that have contracted space-time through the fusion of heavy elements are drawn
back to an accretion disc in the contracted space-time at the center. They are eventually torn apart and
consumed by the black hole as they are re-assimilated into the Void awaiting rebirth as fresh ejections of
primary hydrogen from the black hole. Some galaxies are observed to have very high rates of star formation,
indicating periodic episodes.(21)
In this way galaxies are cells of creative reflux that eternally regenerate their stellar populations. Individuals are
born and die in any community while the community evolves and lives on indefinitely.
In a discontinuous universe there is also no need to introduce a cosmological constant to prevent gravitational
collapse in a steady state universe, nor to invent dark matter to explain galactic dynamics. The quantum forces
required by a preponderance of synchronicity with the universe as a whole implicitly regulate stellar and galactic
migrations. This new methodology requires a complete review of astrophysics in relation to galactic structure in a
cosmic context.
Red Shift & Background Radiation:
In the discontinuous universe indicated by System3, distant galaxies exhibit a red shift in their spectral lines
because the time that it takes their light to reach us through the integrated fabric of space-time requires that the
accumulated history of space frame skipping relative to our solar system must be reconciled with the
synchronous projection of all matter from the timeless Void, everywhere at once. This requires that the spectral
lines of distant galaxies become shifted toward the red end of the spectrum with diminished relative frequency
and longer wavelength.(22)
There are alternate explanations for the background radiation associated with the primary projection of matter.
(See endnote 21). For example a research article by Gerrit Verschuur (Astrophysical Journal, December 10,
2007) asserts that the seeds of early galaxies supposedly discovered by the WMAP satellite (Wilkinson
Microwave Anisotropy Probe) are not located on the edge of the early universe at all. Rather, he says, the so-
called seeds are very nearby. Their positions correspond closely to previously unmapped clouds of neutral
hydrogen gas located inside the Milky Way.(23)
Distant Galaxies and Quasars:
The appearance of the most distant galaxies may vary dependent upon relative rates of historic reflux of stellar
populations associated with relative rates of angular motions with respect to the Milky Way. On the one hand we
may see what appear to be immensely powerful quasars, on the other hand we see what appear to be galactic
fragments, with a spectrum of possibilities between. Deep field observations of the Hubble telescope are
presenting us with this picture.(24) Some theorists have been quick to suggest that fragments of galaxies with a
red shift of 2.4 corresponding to a distance of 12 billion light years (depending on the Hubble constant used) are
building blocks of galaxies shortly after the Big Bang.(25) However a group of Caltech researchers (Lu, Wallace,
Sargent, Womble, & Bartlow) identified a gas rich galaxy about the size of the Milky Way with a red shift of 4.4,
which places it right after the Big Bang before large spiral galaxies were supposed to be around.(26)
The point is that the history of historic reflux of distant galaxies as we observe them through the integrated fabric
of space-time billions of light years distant must be reconciled with the synchronous projection of the universe
from the timeless Void as the universe is today. This requires that our observations of such distant events must
span and integrate the history of relative change. How we see them is thus determined by their relative reflux
rates associated with their angular motions with respect to the solar system in the Milky Way. More active
galaxies may have their history of reflux condensed into the apparent prodigious energies of quasars, while less
active galaxies may appear fragmented, all dependent on relative reflux rates associated with space frame
skipping.(27)
The Cosmic Order as a New Methodology:
This interpretation of atoms and space-time is not another arbitrary metaphysical construction in language that
is contrived independently of the empirical evidence after the fact. It is necessarily demanded by the structural
dynamics of System 3 as it relates directly to the evidence. The System of representing the cosmic order is
structurally required as a subsumed elaboration of System 1. The requirements are implicit in the nature of
Universal Wholeness. If there is such a thing as universal wholeness it is a priori to the practice of science, not a
posteriori. Humans do not invent it. The System is both ontologically and epistemologically consistent because it
offers direct intuitive insight into the structural dynamics of the cosmic order and it can find direct confirmation in
phenomenal experience in either the public or private domain or both.
Since it does not divorce the practice of physics from the interpretation of physics, it can provide specific
direction to the physical sciences as well as to the biological sciences. The biological sciences are elaborated
upon by Systems 4 and higher. Specific intuitive insight into the cosmic order as it relates to any circumstance
can specifically lead research efforts with greater precision and breadth of application. It is a new methodology
that can expand the horizons of science in more positive ways. It is a methodology that has universally
consistent application. Otherwise we are forever left to the vagaries of any number of contrived metaphysical
interpretations that are mutually exclusive, of limited value, and divorced from the practice of science.
The Rift in Wholeness and Proliferation of the Cosmic Order:
The rift in universal wholeness is necessarily required to account for phenomena. This demands the two
orientations of System 2 one subjective and one objective. The rift in wholeness further elaborates System 3 by
requiring a further partitioning of System 2. The alternating objective and subjective orientations of System 3
require translation of a subjective Idea via an active Routine, into a specific objective Form.
This is a universal pattern to all activity. We have an idea to build a house and by employing a variety of
Routines the Form of the house takes shape consistent with the Idea. In this way the cosmic order proliferates
into an open ended series of discrete nested systems that elaborate on the lower systems that transcend and
subsume them.
A complex activity such as building a house requires the elaboration of Knowledge distinct from the Idea. This is
necessary to direct a variety of specific Routines in a specific order that will result in the integrated Form of the
house consistent with the whole Idea of the house. Unlike primary hydrogen atoms that are all identical, a
monolithic Idea is not enough to distinguish separate Routines that are essential for building the Form of a
house. The rift in wholeness requires this further elaboration of an active Knowledge interface distinct from the
holistic idea. Epistemology becomes incorporated into the ontological structure of being.
System 3 together with two homologues(28) is sufficient to prescribe the fundamentals of the physical universe
from cosmology to astrophysics to planetary processes all derived from quantum considerations of the atom.
System 4 is more complex with nine terms. It drafts out the structural dynamics of the biological processes and
evolution in general. It can be employed to understand the workings of the human nervous system with great
precision and one can read down inside the living cell to genetics.
System 5 with 20 terms presents a major challenge but it too is accessible. It can show how the autonomic and
somatic nervous systems function reciprocally synapse by synapse. Virtual images appear in Systems 5 and
higher. System 6 with 48 terms is extremely difficult. It remains inaccessible until we acquire a thorough
understanding of System 5 and its applications. Systems higher than System 6 are probably beyond the grasp
of human intelligence. Nevertheless the first four Systems can extend the horizons of science very far beyond
the reach of current traditional methods left to their own devices.
Because of the self consistent way that the higher Systems work as elaborations of the lower Systems, the lower
Systems can also be applied piecemeal to gain a pragmatic insight into complex organizations that are more
comprehensively integrated as a whole by the higher Systems. The integration of experience is most dependent
upon the lower systems that subsume the higher systems.
The Rift in Wholeness and Universal Values:
Discrete higher systems continue to proliferate as a necessary condition of a fundamental rift in universal
wholeness that defines the structural dynamics of the cosmic order. The rift in wholeness is an essential
fundamental condition for separate phenomena that we see and sense around us. This rift is perpetually being
mended by the creative process as demanded by the way the cosmic order works. All creative activity is directed
at mending the rift in wholeness. Meaning requires the integration of experience.
The universal internal and external aspects of wholeness are perpetually being reconciled with one another by
our every thought, feeling and action. According to the way we make our commitments and respond to
circumstance as it is presented to us, our actions can have eternal value. They can balance the internal and
external aspects of wholeness as subsumed in the nested higher systems. We can learn to transcend this
physical creation by bridging this rift between heaven and earth in the way we live.
This can assume a proper role as a complementary methodology to traditional science but in doing so it can
require adjustment in the way we interpret and privately practice our diverse spiritual concerns and emotional
aspirations, or lack of them. The important point here is that the focus is on the pragmatic practice of science as
a search for truth. The System is emphatically not a belief system. It acknowledges no dogma either in the realm
of science or religion. It requires direct intuitive insight.
Evolution as an Expression of the System:
We have evolved on the planet over many hundreds of millions of years, up through the plants, the
invertebrates, and the vertebrates to become human beings. The evolutionary process has involved climbing up
this ladder of sentient awareness from plants which worked out the Forms of the cell, to invertebrates that
explored Routines of animation, to vertebrates that learned how to assimilate Knowledge of behavioral Routines
in consciousness, to us Humans who have assumed responsibility for the planet through our creative Ideas. The
hierarchy works from top down such that Idea directs Knowledge that directs Routines that direct Form, but
evolutionary delegation works from the bottom up. Our climb back up through the levels has resulted in our
responsibility for the sustainability of the planet.
It is possible, even probable, that biological evolution has been seeded on the planet from an interstellar gene
pool.(29) The cosmic order indicates a timeless source for life as opposed to an accidental beginning. It has
begun at the Form level of System 4 together with subsumed higher systems. It has gradually learned to
integrate experience up through the levels of sentient awareness as prescribed by Systems 4 and higher during
the course of exploring the operating field of the planet as a whole. There never was a Big Bang. The cosmic
order has always had an operating field.
In the biosphere it has explored the planet in levels then each higher level integrates and is dependent upon
levels below it. The invertebrates and higher depend upon the plants for food. The vertebrates have a relatively
fixed sensory apparatus and quadruped limb structure that depends on the sensory motor routines explored by
the invertebrates. We humans consciously depend upon patterns of emotional response explored by our
reptilian and mammalian vertebrate ancestors. We creatively refine and tailor these patterns as ideas to suit
circumstances according to our world view.(30)
The evolution of language in humans has resulted in the bilateral polarization of our new brain, implicitly
requiring intuitive insight into the way things work. We require an intuitive worldview to direct explicit behavior. It
is this bilateral polarization of brain function that allows their mutual integration with ancient emotional patterns
that derive from our animal ancestry. An integrated balance between these three focal points of human behavior
can integrate all life on the planet in a sustainable way.
Evolution as a Climb Back to System 2 & Knowledge of Being:
The human integration of life on the planet allows us to transcend our own evolutionary history in space and
time. We can study the fossil and natural record and learn to understand our long climb up the ladder of sentient
awareness. We can assimilate in knowledge this ascension up the mountain of global history. In doing so, we
can transcend our own birth and death. By reaching out to the stars we can also transcend the birth and death
of our solar system. We can intuitively see into the structural dynamics of the creative process and the whole of
creation. It is this climb that allows us to intuitively realize the creative source that is the universal center of all
creation.
Seeing this directly is the ontological foundation of all being. There is no other possible basis to being if there is
to be such a thing as universal wholeness. It is a climb back up to System 2 and the realization of System 1
transcending and subsuming the Void and with it the whole creative process. This direct realization in
phenomenal experience mends the rift in universal wholeness. The rift in wholeness that drives the creative
process results in the climb back up the ladder of sentient awareness that allows being to know itself via the two
orientations of System 2.(31) It is a realization that is eternal in a way that the Void can never be.
The dichotomous rift between epistemology and ontology is bridged. This realization is not an end to the
creative process. It is a new beginning. Being can proceed with full knowledge of itself and how the cosmic order
works. We can return from the tree of knowledge to the tree of life. Our endeavors can transcend and subsume
this physical world in eternally sustainable ways. Nothing less can satisfy our needs at this point in human
history.
A Brief Summary of Light as Matter in Reflux:
It is the Void generated by Systems 3 and higher that make it possible to transcend space and time and the
whole of history via System 2.
Light emitted from inside atoms lights up the universe and defines external space within each space frame. In
the quantum mode all atoms transform to their quantum energy equivalents that are timeless and formless. In
this way atoms are both particles and waves at the same time, since they are synchronously recalled from the
integrated quantum field.
As quantized energy equivalents in the timeless Void, atoms are formless quanta of balanced photonic energy
integrated as one whole within the universal photonic center. They are constituents of the universal center that
constitutes the Void. In this way the common internal and external aspects of the active interfaces of
phenomenal experience are eternally reconciled with universal wholeness. It is a continual evolving process that
subsumes the higher systems including our own evolution. Specifically how this works is outlined in brief on
website articles.(32)
Since all light is emitted by quantum processes from within atoms through the agency of the Void as space
frames are recalled, all light is essentially matter in transformation. It is in a process of dissemination and return
as stars are born, die and are eventually recycled through the black hole at the centers of galaxies. At that
point, in the distant reaches of space-time the wave lengths of their emitted light become infinitely long,
essentially being reabsorbed into the source from which it came. There is no heat death in a discontinuous
universe.
A Fundamental Choice Between The Two Options:
Traditional science essentially denies that there is a universal inside shared by all things. This is an unspoken
assumption implicit in the practice of traditional science. While there is no denying the practical benefits of
traditional approaches to both the physical and biological sciences they have been unable to contrive a unified
theory of everything that we can universally relate to as human beings. There is disagreement between
conflicting interpretations resulting from the divorce between practice and theory. And all traditional scientific
attempts at a unified theory of everything reject or otherwise ignore any spiritual or intelligent element in creation
and the creative process. There is simply no alternative methodology currently available that can include them
and still allow a reasonable and practical pursuit of science.
What is called the System is a non-linguistic way to delineate how the cosmic order works. It is not a logical
construction that attempts to mend together isolated fragments of evidence using logical premises, but rather it
begins with assessing the structural requirements of universal wholeness. It can fill the bill as a paradigm that
puts humanity back in the picture as intelligent participants with a cosmic role to play. It is the picture on the
cover of the box that allows us to reassemble the empirical pieces of the jigsaw puzzle.
Universal wholeness implicitly requires an open ended hierarchy of higher Systems nested within System 1. This
method facilitates direct intuitive insight into the structural dynamics of the cosmic order in a way that embraces
all possible structural varieties of phenomenal experience. In this way it can complement traditional methods and
lend more coherent direction to the physical biological and social sciences. It can expand the horizons of
pragmatic science rather than confine them to blind metaphysical speculations and conflicting belief systems.
This new methodology is not a theory of everything. It does not provide linguistic answers to all possible
questions that diverse cultures can formulate in words. But it does provide a means of intuitively seeing directly
into the
structural dynamics of the creative process regardless of the circumstances. It is a universal methodology.
The first option, that of traditional science, excludes the second and leaves us seeking forever for a fully
comprehensive framework of understanding that can never find confirmation, because of the divorce between
ontological theory and epistemological practice.
The second option, the System, embraces the methodology of the first while providing it with coherent meaning
and direction. It provides a unified intuitive perspective between epistemology and ontology that can find
translation according to context in any language, since it provides the structural basis of meaning inherent in
language. The System offers a contextual challenge, not ready made answers. The choice between the two
options is yours.
Notes and References:
- Dedekind, R., Essays on the Theory of Numbers, (Dover Publications, New York, 1963)
- Chaboyer, Demarque, Kernan, Krauss, A Lower Limit on the Age of the Universe, Science, 271,
957,1996; Sidney van den Bergh, Ages of the Oldest Clusters and the age of the Universe, Science, 270,
1943, 1995; Bolte and Hogan, Nature, 376, 539, 1994. - “Action-at-a-distance” as used here in a general sense is not intended to mean that there are causal
influences transmitted through a spacetime continuum faster than light. In a discontinuous universe there
is no continuum. - See Sperry R. W., Hemisphere Deconnection and Unity in Conscious Awareness, Amer. Psychol., 1969.
- See 6 below.
- See Arthur Koestler, The Ghost in the Machine, (London, Pan Books 1979) He popularized the
pioneering research of Dr. P. D. MacLean on the Limbic System and its role in emotion. The new brain to
which we owe our intellectual capacity has no direct biological controls over our Limbic emotional brain.
Also see MacLean P. D., Contrasting Functions of Limbic and Neocortical Systems of the Brain and their
Relevance to Psychophysiological Aspects of Medicine, Amer. J. Med., 25, 611-626, 1958. Papez, J. W., A
Proposed Mechanism of Emotion, Arch. Neurol. & Psychiat., 38, 725,1937. - There are several articles on the human nervous system on the website that demonstrate how the human
nervous system is structured to function synapse by synapse. - These transient resonances can nevertheless exhibit patterns suggestive of the higher Systems. See
Chapter 5, endnote 12, Campbell, R. C. , Science & Cosmic Order: A New Prospectus, MindReach
Library, 1997 - Otherwise we are forced back to an implicit belief that space and time are a priori things in themselves.
- This is not intended to mean that Universal Wholeness can only manifest as an active Universal Center. It
can manifest in a variety of ways to a particular being with either active or passive cosmic characteristics
as it wills. Or it can not manifest at all. An unlimited repertoire is available to it via the higher systems
employing the medium of the Void. The Void is the boundless quantum field that is timelessly generated
by Systems 3 and higher. Since System 2 transcends and subsumes the higher systems these
phenomena in the private domain are possible. This work comes directly from a highly unusual series of
cosmic insights the first of which is described in a website article. But one should not just take my word for
it. The System resonates with human intuition. Anyone can see for themselves. - One can deny this possibility if they wish, but the denial can only be a blind belief, not a personal
realization in phenomenal experience. - Logical paradoxes may arise by not taking hierarchies into account. In Russell’s well known paradox “The
Contradiction” arises when classes are treated on a par with their members. Russell, B., The Principles of
Mathematics, 2nd edition, London 1937. - See Chapter V, Science and Cosmic Order: A New Prospectus, ibid.
- The quantum energy equivalent of a moving particle is represented by the complex conjugate of the
wave function in the Shroedinger wave equation. - The Void is not synonymous with what is called the “vacuum” in traditional physics. The Void is a highly
structured and integrated quantum energy field that mirrors physical creation and spans space and time.
It integrates history. It is orthogonal to the integrated fabric of space-time. - There are general similarities to the Bohm interpretation and to some of his writing, such as Wholeness
and the Implicate Order, (Routledge & Keegan Paul, London, 1980). The System might be said to be a
specific exposition of the implicate order. My work began in the mid 1960’s from original insights that came
as a result of an intensive quest into organization structure as a result of political conflict when I was in a
key management position during a company takeover. The insights explicitly demonstrated how the
cosmic order works with respect to the physical and biological sciences. - The primary interval of time relates to the fact that the angular momentum of the electron in the first
hydrogen orbit is zero. See Science and Cosmic Order: A New Prospectus, ibid. - See the website article “Gravity and Historic Coordinates” at www.cosmic-mindreach.com .
- Louis de Broglie describes his derivation emphasizing his guiding intuition of a “little clock in motion” in
Wave Mechanics: The First Fifty Years, Butterworths, London, 1974. Comments on his derivation that
relate it to System 3 are given in my website article “Atoms and Space-Time”. There is more on this in
Science and Cosmic Order: A New Prospectus, ibid. Quantum correlation is related as outlined in a
website article. - Bart Bok published a summary, The Milky Way Galaxy, Scientific American, March 1981.
- The infrared satellite IRAS discovered thousands of starburst galaxies with star formation rates up to
hundreds of times greater than in more quiescent galaxies and sustained for tens of millions of years.
Some starbursts are capable of reproducing their entire stellar population in less than a billion years if
sustained. Our Milky Way galaxy is thought to experience starburst episodes every few hundred million
years. - Chapter V, Science & Cosmic order: A New Prospectus, ibid.
- Verschuur, G. L., High Galactic Lattitude Interstellar Neutral Hydrogen Structure and Associated (WMAP)
High Frequency Continuum Emission, Astrophysical Journal, Dec. 10, 1997. - Flam, F., The Space Telescope Spies on Ancient Galaxy Menageries, reporting in Science, 266, 1806,
1994. - James Glanz, Galactic Building Blocks Found?, reporting in Science, 271, 756, 1996.
- Reported in the January 1996 issue of Astrophysical Journal Letters.
- Chapter 5, Science and Cosmic Order: A New Prospectus, ibid.
- Chapter 5, Science and Cosmic Order: A New Prospectus, ibid.
- The Pan Spermia Theory was first proposed by the 1903 Nobel Laureate Svante Arrhenius in his 1907
book Worlds in the Making. It was taken up by Sir Fred Hoyle and Chandra Wickramasinghe in their book
Evolution From Space, Dent & Sons, London, 1981. They showed that bacterial and yeast spores can
survive the rigors of interstellar space indefinitely. They can be carried into the inner solar system by
comets and are small enough to ride on the radiation pressure of starlight. If they enter the atmosphere at
the right angle they can have a soft landing on planets like the Earth. The interstellar gene pool can be
replenished by ejecta from comet impacts during the early life of planets and also by diffusion processes. - Campbell R., Downsizing Darwin, Mindreach Library, 1996.
- For more on this see Campbell R., Fisherman’s Guide to the Cosmic Order, MindReach Library, 1999.
- This is sketched in brief in the website articles Atoms and Space-Time; Gravity & Historic Coordinates;
and The Cosmic Quantum Mind. The website articles on The System briefly outline the structural
dynamics of the Cosmic Order up to System 4. The articles on the nervous system show how the Term
transformations of System 4 correspond precisely to the structure and function of the human nervous
system synapse by synapse.
