Tractate 8 : The Error of Einstein (continued)
With a simplistic understanding of imaginary numbers in place we now find our tunnel of numbers looking more like the following:
We now have two tunnels of numbers. Keep in mind that numbers are but one abstract concept existing within the realm of abstraction. The tunnel of numbers are composed of numbers which give an appearance of repelling each other since they line up in a straight line form. Applying the principle of repulsion to the two tunnels of numbers we would get a configuration similar to the structure of an organic molecule of methane – one carbon atom and four hydrogen atoms. In our present analogy carbon would be zero and the four sets ( ‘+1’s’, ‘-1’s’, ‘+1i’s’, ‘-1i’s’) would be hydrogen. Chemist or physicist will have no difficulty picturing the configuration. The rest of us will have little choice but to proceed as best we can.
This formation begins to take on the following resemblance:
The two sets appear to pass through each other. In terms of the two dimensional plane within which we are working, the two sets appear to be at right angles to each other. Mathematicians with an organic chemistry background can begin to think of this as the existence of four sets of hyperbolas representing the set of numbers which are not members represented by sets (‘+1’s’, ‘-1’s’, ‘+1i’s’, ‘-1i’s’) symmetrically placed within the realm of three dimensions. Inside each of the hyperbolic sets of numbers, numbers which are not members of themselves would be found, wrapped within ‘nothingness’, the sets of number which are members of themselves represented once again by the symbolic sets (‘+1’s’, ‘-1’s’, ‘+1i’s’, ‘-1i’s’).
So it is simplicity begins to yield to complexity within the metaphysical system of ‘being’ being ‘Being’.
To simplify the complexity, let’s simply illustrate the diagram as follows:
The diagram presents a problem. The two tunnels intersect at the zero point but they do not do so in a clean fashion. So let’s insert a concept into our tunnels. Let’s insert time into the tunnels. As we can see from the second diagram of this tractate, time is what we call the fourth dimension; therefore as we insert time into the graphic, we will simultaneously insert the three dimensions of length, height, and depth represented by the first diagram of this chapter.
Appling the two actions give us the following tunnels that intersect at zero.
The tunnels are now square prisms through which time flows. Time flows in both the tunnel of the Real and the tunnel of the Imaginary.
At his point, we are going to stop referring to what the mathematicians call the ‘Imaginary’ and start referring to the concept of the ‘Imaginary’ as a ’real illusion’. Now we have the Real and the ‘real illusion’. In addition we will stop referring to the Real as the ‘Real’ and refer to ‘Real’ as the ‘real’. This may appear to be insignificant but the upper case ‘R’ implies the Real is more real than the ‘real illusion’ and within the realm of the abstract no one abstraction is more real than another.
We now have two sets of numbers represented by tunnels incorporating time. It is critical we not lose track of the concept that the tunnels intersect at zero, have their individual unit numbers begin at zero, begin at nothing. From this location of nothingness the individual unit numbers develop. Each individual, each individual unit number, individuality/multiplicity develops from this lack of ‘all’, develops from the lack of all experience which in turn is represented by the complexity immerging from the set of all numbers found between the origination of the number as an individual number and proceeding to and through the full development of the number being a total unit. The development of the complete number brings the graphic up to and through the point of virgin beginning from which the next number, unique individual not only begins but also includes as a part of itself.
The graphic gains a more stylistics appearance if one reduces the graphic to:
However, we are not attempting to understand stylistic methods but rather we are attempting to conceptually understand metaphysical ideas such as individuality, virgin beginnings, real, real illusions, time within…, time throughout…, through the study of mathematical symbolism.
Ironically, the next step in understanding the concept of individuality of numbers is to erase individuality itself through the process of eliminating the bonding element of zero found within the tunnel of the real and the tunnel of the real illusion. Once having erased all the partitions of zero, we obtain what might be termed: The incoherency of individuality within which time is immersed
Look familiar? Now we are going to reproduce this four times and name them.
If we think of each tunnel as a fusion of infinite numbers of unique individual numbers and then surgically cut them apart at exactly the boundaries which separate them from each other, which of course is of zero thickness and represented by a partition of nothingness itself we obtain:
Which in turn begin randomly floating throughout space-less-ness taking segments of time with them, taking segments of individuality of time, taking segments of what one might label pieces of unique individuality.
We then have randomness of time and individuality.
We then have randomness of time found within the randomness of individuality as well as ‘room’ for the potential of random motion, random movement, random experiencing of the individual in the lack of multidimensional time and the lack of multidimensional distance located ‘outside’ the individual and outside the physical. In a sense we have the ability to experience an almost infinite number of experiential permutations independent of time other than the time found ‘within the individual itself
The graphic thus becomes:
The degree of motion, the variety of experiential permutations becomes increasingly large as the number of unique pieces of individuality increase. It would appear, as individuality increases to infinity, the number of experiential permutations would take an infinite amount of time to experience all the possible sequential permutations possible. Remember, however, that time is found within the pieces of individuality not ‘outside’ the pieces of individuality and as such the experiencing of each possible permutation takes no time but rather becomes an experience of time itself occurring within timelessness itself.
The Constancy of time verses the Variability of time:
In terms of the metaphysical system of ‘being’ being ‘Being’:
The concept of time we experience while traveling through what we call the real, the concrete, the physical universe is something different than what one would experience while traveling through the real illusion of the abstract, the region ‘outside’ the sequential cause and effect aspect of time. The concept of individuality encapsulating time capable of experiencing within what we call the real illusion, experiencing what we call the abstract, experiencing what lies ‘outside’ the boundaries of our universe would experience void the sequential cause and effect limitations time and space place upon ‘things’ immersed ‘within’ time and space.
Sequential time exists in the physical universe and due to its very nature of being sequential has a sense of constancy. This constancy is not one of relative constancy from one location to another, or relative constancy ‘between’ objects, but rather a constancy of sequentiality. Within the universe, for any particular piece of awareness, there is a constancy of beginning at zero awareness; there is a constancy of beginning at virgin consciousness and ending at the summation, totality of awareness in terms of that unique individual.
On the other hand, within the realm of the abstract, the constancy of time can only be found ‘within’ the unique piece of individuality ‘floating about’. As such time is not relative to the unit of individuality /multiplicity found ‘within’ the purity of abstraction since time is not a universal fabric of existence of the abstract.
Pieces of individuality found within the purity of abstraction can therefore experience all forms of experiential permutations capable of being composed from the infinite number of multiplicity found ‘within’ the abstract. Once all permutations of experiences for a unique entity of individuality is complete, then all has been experienced for that packet of individuality in terms of that packet’s experiencing what physicality has to offer regarding ‘what was’, ‘what is’, and ‘what will be’. Since experiencing ‘all’ takes place within the purity of abstraction, how does boredom generated by Nietzsche’s ‘eternal recurrence’ of action through experience become circumvented for abstractual existence and how is uniqueness of individuality preserved? Wouldn’t each unique individual simply ‘become’ the same as another? The only way presently conceivable for abstraction to circumvent ‘eternal recurrence’ and homogeneity is for the totality of abstraction to develop, create, and implement a means to continue generating new, unique pieces of individuality capable of perceiving uniquely based upon unique perceptual outlooks in turn based upon unique experiencing which uniquely perceive.
But wouldn’t the very process of developing, creating, and implementing take time and thus wouldn’t time be a component of abstraction itself as opposed to being locked within individuality found within abstraction? By definition time and space would be a universal fabric of abstractual totality itself since time and space are factors of mass and energy ( E = mc(2), E = m (d squared/ t squared ) and thus ‘belong’ by mathematical definition to the ‘universal fabric’ of the concrete, physical reality. Thus limited one-dimensional time sequentiality is only a function of the individual’s perception and only found within the beam of time known to us as a form of our unique universe, the physical universe.
Wouldn’t the above paragraph imply the potential exists regarding the existence of ‘other’ universes existing based upon other universal fabrics other than time? That is exactly the type of creative thinking which is capable of emerging as a form of scientific speculation initiated by the new metaphysical perception of non-Cartesianism powered by Cartesian, ‘being’ being ‘Being’. That, amongst a host of other implications, is exactly why this metaphysical perception propels metaphysics once again into the forefront of both science and religion where it belongs.
In terms of the metaphysical model of ‘being’ being ‘Being’, how is time, found within physical reality, assembled in an orderly fashion, assembled in a coherent fashion, as opposed to existing in the form of incoherency of time found within abstraction located ‘outside’ the physical?
The key to assembling time in a coherent fashion may lie in the concept known as light amplification by stimulated emissions of radiation. The concept of light amplification by stimulated emissions of radiation is generically known as ‘laser’. The ‘laser’ tool takes incoherent packets of energy and restructures their relative random cohabitation into a form of coherent reinforcing orderliness. In short order emerges from chaos.
Replace ‘l’ with‘t’ and one gets the concept of taser: time amplification by stimulated emissions of radiation. The radiation in this case is a form of incoherent time, a form of incoherent packets of time, beginning-end sequentiality within which abstraction itself can experience, undergo the sequence of virgin consciousness to completion of the unit of individuality.
What then becomes of this newly formed unit of individuality? The unit of unique experiential individuality adds to the summation of the totality of endless packets of unique experiential individuality and increases the resultant possibilities of permutations available to both the whole/singularity of abstraction/knowing and individuality/multiplicity of abstraction/knowing in an exponential manner.
In essence one obtains a non-Cartesian system of knowing/knowings powered by a Cartesian system generating ‘newness/growth’ of new knowing, one obtains ‘being’ being ‘Being’, one obtains symbiotic panentheism.
Is this then what we mean by the concept of Einstein and ‘i’? Actually no it isn’t. The previous discussions ‘mean’ nothing, rather what the examination of all this ‘stuff’ did was lay the groundwork for understanding both the concept of Einstein and ‘i’ as well as understanding the implications the concepts Einstein and ‘i’ generate for science, religion, and philosophy through the field of metaphysics.
Before we move into the concepts of Einstein and ‘i’, we will need to understand the concepts of Newton and ‘i’. However, before we examine the concepts of Newton and ‘i’ it will help to summarize the progress we have made through a graphic format.
In essence we have been exploring the difference between the constancy of time and the variability of time. The constancy of time vs. the variability of time can be demonstrated as follows:
