Final Aim

big-data

God or no God, the ultimate aim for humanity can only be determined cosmologically.

This statement is as true as: “we must all die.” In order to overcome nihilism, we need to find a positive relationship between cosmological problems and the problem of finding a value and purpose for life.

The idea of a fine-tuned universe[i] offers a first step to the elaboration of a philosophical method capable of offering a value and purpose for sapiens entities. In a determined universe, fine-tuned by the self-same cosmos to create conscious biological entities, advanced, sapiens life-forms assume an integral and even necessary function for the universe. From a universal perspective, consciousness is an essential ingredient, lacking at first, and so created out of necessity by the non-sentient universe so that it can perceive itself.

If God does exist, we must imagine It to be blind.

The most thorny problem is the concept of will or determination in the universe. If fine-tuning exists, how can it come about accidentally?

To leap beyond this conundrum, cosmologists have come up with the idea of the multiverse[ii], or the idea that an infinite number of universes have to exist in order to make our precision-made, godless universe possible. In a dynamic infinity, everything is not only possible, it is logically necessary.

The multiverse is an attempt to justify fine-tuning without the presence of any hand of a Creator, but for us, the multiverse idea is equally troublesome because it immediately drops us once again into nihilism and thwarts our attempts to find a value and purpose for life through the cosmological nature of things. For us, the determining hand of the blind, cosmological creator is found quite simply in the evolutionary process of the universe, and in its sub-atomic nature, which is based on information sharing[iii]. Particles share information and learn. Nature is self-learning. As Vlatko Vedral says: “information is capable of explaining itself,” [iv] and this idea mitigates the need to find a Creator. In the beginning there was information, and that information has evolved into the vast expanse of the universe we know today, which is an incredibly intricate mass of information and communication. Physics orders itself into what we perceive to be laws.

Seen in this way, sub-atomic physics becomes a kind of epistemology. If the essence of everything is information, then the study of that essence is a science of knowledge, or a science of the essence of knowledge – which has to be information.

Sapiens entities, like humanity, are not only made up of information, as everything in the universe is, we are also capable of understanding that information, even of modifying it – and it in these capacities of comprehension and modification that makes us not only a desired result of the universe of information’s evolution, but we are also a valuable, perhaps even absolutely necessary tool, for the modification of the universe. Our understanding of the laws of physics tells us that the universe is destined to die. But what if an extremely advanced sapiens civilisation were capable of changing the nature of the universe itself, much as we on Earth have shaped our own environments through technology: could that be the Final Aim of the evolving universe? Could it be to create its own salvation?

If so, this gives us our own great value and purpose of life: Not to save ourselves, but to be the saviours of the entire universe.

[i] https://en.wikipedia.org/wiki/Fine-tuned_universe

[ii] https://youtu.be/bf7BXwVeyWw

[iii] See Vedral: Everything is Information https://youtu.be/QfQ2r0zvyoA

[iv] Ibid

The Aesthetics of the Universe

universe00

The Universe is creative, capable of engendering novelty and incredible complexity as well as beautiful simplicity and harmony. In fact, when we examine the cosmos it is easy to make an analogy of its mechanics with the creative process of art: there is trial and error, perhaps even deliberation and accidental inspiration; there are moments when it destroys its own work, rubs it out and starts again; new options can emerge and it will follow them.

All art is in the Universe, and the Universe is in all art. It starts off as a Jackson Pollock and evolves into Da Vinci and then goes back to Pollock.

To be a good cosmologist, one has to study the aesthetics of the Universe.

The Physico-Teleology of the New Cosmology concerning the Creative Universe

big-bang-703908

We live entrenched in a nihilistic paradigm bolstered, on the one hand, by the alternative-reality escapisms of the world religions, which diminish the importance of life-on-earth in order to strengthen their fantasy utopias of the after-life, and, on the other hand, by scientific paradigms that paint the picture of a fragile and essentially moribund universe. This ultimate message of vanitas vanitatum directs us away from real purposiveness and has been exploited by religions and capitalisms alike in order to fabricate a paradigm of prayer and/or consumerism full of alienated subjects struggling to reap more reward from a reality dominated by the actual and/or another life after death.

Given this pessimistic scenario in which a pincer of nihilism squeezes us from the material and the spiritual side at the same time; with the dogma of the scriptures and the truths of science collaborating to create the same philosophical conclusion, Vanity of vanities; all is vanity: to think any differently seems like madness.

Nevertheless, on the scientific side of the nihilistic paradigm, glimmers of purposiveness are beginning to sparkle, like twinkling luminaries within the absolute blackness of the Universe’s deepest reaches.

Physicist Paul Davies argues the following:

For three centuries science has been dominated by the Newtonian and thermodynamic paradigms, which present the universe either as a sterile machine, or in a state of degeneration and decay. Now there is the new paradigm of the creative universe, which recognises the progressive, innovative character of physical processes. This new paradigm emphasises the collective, cooperative and organisational aspects of nature; its perspective is synthetic and holistic rather than analytic and reductionist.”[1]

Paul Davies’ idea is essentially anti-nihilistic. He gives us an idea of absolute human purposiveness within a mortal Universe. Beginning with the description of the heat-death state which physics predicts to be the Universe’s ultimate destiny:

Eventually, even the galaxies near our Milky way (or what’s left of it) will be receding faster than light, and so will be invisible. If nothing acts to change their trend, the ultimate state of the universe will be dark, near-empty space for all eternity. It is a depressing thought.”[2]

… Davies then throws in a positive spark:

There is a glimmer of hope, however. The same physical process that triggered the inflationary burst at the birth of the universe could, in principle, be re-created. With trillions of years to worry about it, our descendants in the far future might figure out a way to produce a new big bang in the laboratory, in effect creating a baby universe … For a while mother and baby will be joined by an umbilical cord of space, offering a bridge between the old universe and the new. Our descendants might be able to scramble into the new universe, and embark on a new cycle of cosmic evolution and development.”[3]

Yes, it sounds like science-fiction fantasy, but at least it does offer an alternative to the reigning nihilistic paradigms. What Davies suggests, is that perhaps all our earthly achievements have not been in vain. Perhaps it even gives us a general purpose in life within which we can start to build our individual purposes and structure our societies in a new, more positive way accordingly.

Once a positive final-purpose becomes possible and we start to see beyond the nihilist-paradigm, then possibility itself becomes a positive and creative driving force, pulling us out of the stifling gravity of the actual into a purposeful future.

New questions create new answers, and new answers create new scenarios, which create new paradigms and new societies. Once the creativity of thinking on the possible rather than the actual is put into play, then everything is changed.

If an idea that humanity has the possibility of creating a new, fresh universe to replace the dying inflationary one we inhabit at the moment, or perhaps even a vision of a distant future where humans have devised a technology that could remedy the degeneration in the universe and save it; then such positive aspirations to ensure such an evolution could become as ingrained in us as the pessimistic visions and nihilisms are embedded in our outlook of humanity today. If this did happen, then new societies and cultures would have to be born to adapt to such a radical positivism.

Instead of praying to God, we can start to have faith in a new idea of humanity: that human beings could themselves become gods. Paul Davies’ simple possibility implies this. A simple possibility given support, albeit theoretical and hypothetical, by science.

Once purposiveness (whatever kind of purposiveness) is fully grasped, can there be a more motivating and creative force? So motivating indeed, that the great motor that we currently have in our lives – money – could very quickly be superseded. And, with the root of all evil gone, societies will be invested with tremendously positive, new possibilities. A massive snowball of creativity will be set in motion. A new eon of humanity will be born with an optimism capable of taking it beyond the physical life-span of the Universe itself.

The purposiveness suggested by a simple idea such as Davies’, so that the destiny of mankind as gods creating our own universe, is reinforced by becoming. Absolute purposiveness can only exist in the task that is always in progress. The meaning is embedded in the process rather than the completion of the task. Completion is always an end to reason. Only the eternal becoming can be truly motivating.

[1] Paul Davies, THE COSMIC BLUEPRINT (from the Preface to the first edition)

[2] Ibid

[3] Ibid

Cosmological Purposiveness

probabilitytelos

Contemporary cosmology offers us two possible explanations of reality that are useful for developing a strong sense of human purposiveness.

(i) RARE EARTH: the first of these is the Rare Earth Hypothesis, which describes the intricate complexity required of a system in order to produce developed life forms such as those on Earth and concludes that such life-forms must be extremely rare in the Universe, if not completely confined to our planet itself.

(ii) The second is the concept of Cosmological Fine Tuning, which implies that the Universe is deliberately fine-tuned in a way that makes the creation of life possible. In essence these ideas seem contradictory: if the Universe is set up to facilitate the creation of complex life-forms there should be life in abundance all around the Universe, but Rare Earth tells us that is not at all the case. However, if we accept both hypotheses as correct, we get an image of a fine-tuned cosmos that has all the basic necessities for creating complex life-forms, but that the evolution from the original idea is carried out in a random, blind way. It is as if God built a game (the Universe) based on determined rules, physical laws, but the game is a game of chance. In other words, God built a nice casino (the Universe) so It could play dice, but not with the combinations of two or three dice, rather with the combinations of millions of them. Instead of an omnipotent God, we have a blind, quite impotent one.

Yet, if this is what our reality is based on, how can such a paradigm be useful for developing human purpose?   

If we take the idea of Fine Tuning and tweak it with the Rare Earth hypothesis, the picture of a determined, planned Universe arises, but one that is set in a chaotic, random manner to produce complex and ultimately intelligent life-forms. This mix of determinism and randomness, mixes into a middle-point reality, sitting between the conflicting axis of theological against scientific outlooks. It could, therefore, be an alluring new paradigm, seducing a compromise between the theological and scientific ideological stances. It is satisfying from a religious point-of-view because it admits the presence of a Creator and points to a teleological outcome, a Creator-willed end in which humanity plays a vital part (hence our purposiveness). If the Universe is designed for the creation of intelligent life, and we are very likely the most developed form of intelligent life in the Universe (Rare Earth Hypothesis), then the development of our progress as Sapiens entities is vital to the completion of that Creator’s will. In fact, these entities are necessary agents for that will to be made possible.

At the same time, the Rare-Earth/Fine-Tuning idea is inspirational for scientific and artistic sectors of humanity: our purpose is to allow our intelligence to evolve in a limitless way, understanding, imagining and creating with the Universe in a constant process of continual becoming. In a God-willed random Universe, the Creator is not omnipotent, and our duty is not to any religious dogmas but to the Work itself: which now is that of developing human potentials to the full.

In this new paradigm, sapiens organisms are the final cause of an evolutionary process, while, at the same time, we are also the beginning of a new transcendental process of transformation: via the sapiens mind itself, and through the space-transforming technologies that the sapiens are able to manufacture.

The amalgamation of Rare Earth and Fine Tuning is deeply imbued with purposiveness and duty. If we are unique, we cannot afford to disappear. We have a duty to protect our world, and protect ourselves. Our ultimate duty is easily appreciated, to the world and to our species, above all other duties. All meaning rests here. The Earth is a unique harbour of life in a Universe that is evolving chaotically around it, and it must be preserved, so that complex life can be preserved.

Our most pressing task, for all of us, is to overcome the problems of human separation. This can only be done through the development of purposiveness as an ideological alternative to all the separating, identity-ideologies that are so embedded in our societies today. Our cosmological reality leads us, therefore, to a moral and political stance, which is a profoundly humanistic one.

We are of vital importance; we are necessary. Our future, and the evolution of the Universe itself may depend on us recognising that necessity and the great purpose it imbues us all with.

SCIENCE AND METAPHYSICS

Vitruvian_macrocosm

HAS SCIENCE MADE HUMANITY BETTER?

Thinking through historical processes in order to develop a positivist philosophy from which he could develop a secular religion for humanity, Auguste Comte saw three intellectual stages through which human thought had passed: A) the theological stage, with its belief that supernatural characters are at the root of all things; B) the metaphysical stage (occurring between 1300 and 1800) in which abstract forces like ‘nature’, rather than personalized gods, explain everything, and C) the positivistic stage, characterized by a belief in science.[1]

Comte has identified a real progression, but the problem with this evolution is that in fact there is no real progress, at least not between B and C, because science is really nothing more than an analysis and explanation of nature. So, rather than being a great leap forward for humanity, our scientific era is more accurately a period in which nature is better explained than it had been before. Yes, this is a good thing. It is always good to know things better. But, from the positivist point of view that Comte was expressing, and with the advantage of the hindsight of two centuries that Comte himself did not possess, we must ask ourselves: How has our understanding of nature made humanity a better kind of human being? Comte saw science as a progress away from nature. Yet, while science seems to explain everything, it just explains nature, which explains everything – and in Comte’s simplification, that was already happening in the metaphysical period before.

The illusion created by ideas such as Comte’s of positivistic progress away from nature, has in fact had deeply scarring results. The most obvious wound being that which has necessitated the creation of the science of ecology. The irony of ecology is that it is a science created out of the necessity to put nature back on track, because of the damage done to it by the application other scientific developments of contaminating technologies. Through the understanding of nature that ecology gives us, we now understand the urgency to put nature back into the metaphysical space it had before scientific revelations tampered with it. The scientific period that Comte labelled as positivistic has, in fact, been dangerously nihilistic, precisely because it uprooted itself from the metaphysics of nature and lost all respect for the nature that sustained it. The most positivist action we could take now, would be to put all the technology sciences under the umbrella of ecology. In a sense, this would mean embracing the wisdom of the metaphysical age again in which everything is connected, a connection needs to be respected above all else.

The environmental damage we have wreaked on the planet has been far from positivistic, and the only positivism remaining in our nihilistic world is the perverse, suicidal cult of growth and expansion.

In order to continue viewing science as a positive element for human progress, we need to project all sciences through the microcosmical lens of ecology and the macrocosmic eye of cosmology, for it is through these two lenses that metaphysical notions are starting to once again filter into the intellectual mesh of our present age.

THE NEW METAPHYSICAL AGE: COSMOLOGY, ECOLOGY AND SAPIENS-CENTRISM

Perhaps the most important scientific theory for any new-age positivism, is the idea of the cosmological constant, the tiny force of dark matter that is so necessary for existence and is, numerically, so precise that it emboldens existence with deterministic meanings. The Big Bang may have been an accidental phenomenon, but from it developed a physical nature which now works deliberately in the direction of producing conditions to allow the evolution of life forms and the creation of self-conscious Being. The Universe is a physical process geared toward positive evolution, and human beings, as sapiens organisms capable of understanding things, are a central part of Being.

Armed with cosmological and ecological arguments, it is time to swing the pendulum back to the metaphysical age. Cosmology and ecology refuel a human positivism, but to drive the positivistic wagon we need a philosophical pilot. A pilot that is motivated by a belief in the necessity of humanity as a purpose for his or her own mission. The philosophical pilot of the positivistic wagon has to see beyond our nihilistic notions of humanity and put our consciousness and awareness back in the centre again: a sapiens-centrism in which humanity becomes the subject of the universe again (just as in Comte’s metaphysical age).

Sapiens exist in order for the macrocosm and microcosm to be perceived. We stand at the centre of the Universe. Being can only Be whilst sapiens organisms exist. Being is enriched when Sapiens develops its knowledge and creativity to the full.

DETERMINISM

If the observance of natural laws indicates a determinism that is positive for humanity in that it gives a meaningful answer to the question why we are here, then such a determinism must be considered desirable and worth promoting. If this determinism also indicates ecological values, then this gives us further reasons for embracing the concept. Our survival in a world that is suffering daily deterioration under the impact of our non-ecological behaviour, may depend on it. The problems facing humanity in our relationship with our planet cannot be resolved in a nihilistic system driven by the ethics of growth and sadly lacking in the spirit of real sustainability. For humanity to survive, it needs a positive reason why humanity is here. It needs a sapiens-meaning, rather than squabbling individual reasons.

A METAPHYSICS BIRTHED FROM SCIENCE

But Comte was right enough in seeing that where the three stages of his history cohabitated in the same society, the metaphysical state enacted a kind of deontological mediating role within the antagonistic space between theology and rationality.[2]

What Comte could never dream of, however, was the possibility of a science driven and fuelled by a metaphysics. Metaphysics for Comte was always an ingredient buried in the theological notion and therefore something that science had to eradicate in order for culture to make positive progress. But what happens when the metaphysics is birthed out of science (ecology and cosmology) rather than God? How can theological myths stand up to so much truth?

Likewise, science is equally troublesome if by science we refer to those individuals and their corporations who use the technologies created by science to accumulate power and turn themselves into a race of oligarchical technocrats. When we talk about a science-based metaphysics we are talking about a new relationship with science, undermining the ethical relativity of our present, nihilistic civilisation suffocated by its philosophy of perpetual growth. A ecological-cosmological science-metaphysics demands an equality with nature: Sapiens is in the world, and the world is in Sapiens.

SCIENCE-BASED METAPHYSICS

Rather than being a mediator, the science-based metaphysics will probably find itself being attacked from both sides (from both the science-technology world and the world of religion), for it must certainly be seen as a threat to both sides. Between the emperors of accumulation and the dogmas of monotheisms, the only weapon available to science-based metaphysics is the shield of truth. The same shields the monotheisms wielded when they erected their own theological revolutions. But this truth is stamped not with the vague ambiguity of scriptures, but with the authoritative seal of scientific evidence itself. In this way, it is not a threat to the antagonistic systems of science and religion, it is a fusion of the two. And what a powerful new peace-maker this is.

Ecology and the inherent metaphysics embedded in all ecological thought which is that we are all in the world and the world must be protected from our own mad, degradation of the world, is a nascent, antagonistic force against the System. Antagonistic but necessary. Its attack on the system has to be directed more and more forcefully as solutions to the ecological-problem are constantly thwarted. While ecology may be a threat to the System, our System is presently a threat to existence and must therefore be transformed or eliminated. A positive logic that accepts Being over Non-being tells us irrefutably that, despite its present lack of real power, a science-based metaphysics must triumph over the nihilists, technocrats and theologians. Science-based metaphysics is a logical necessity.

 

[1] Ritzer, 1996:14, quoted in Mike Gane, AUGUSTE COMTE, Routledge, New York, 2006, p.23

[2] Ibid

From Khaos to Being, via Sapiens

Lotto_Capoferri_Magnum_Chaos

The original Greek χάος comes from the verb to gape and is therefore the dark emptiness, the black abyss in the yawning mouth of the Universe.

In Greek cosmology this was the word used to describe the state of non-being prior to creation. Our modern cosmology could use the term to describe the state of non-being before the Big Bang, but it doesn’t – probably because the concept is hardly a very scientific assumption; the void of Khaos would imply that there was space before the Big Bang, rather than the more generally held notion of space and time being created by the Big Bang. What’s more, chaos, as it is usually spelt, has come to mean other things, which is why we write it as khaos.

*

For us, our interest in Khaos lies in the idea of a moment when non-being became the process of becoming that leads to Being, and an affirmation that such a moment was not the Big Bang. In fact, it took place millions of years after the Big Bang. The shift from a state of non-being to the process of becoming Being was a very quiet development, more like an unheard oozing than any noisy leap or an explosion of light.

Being has always been a slow process of becoming, an evolutionary unfolding, rooted in perception. It began with the first bleeps of perception from the first perceiving micro-organisms, and has developed into those complex life-forms capable of understanding and communicating their awareness, self-consciousness etc., that we call Sapiens.

In the beginning was the word …” The process to Being started with the naming of things. Being is the product of an unveiling. The Creation is not a creation as such, but a discovery or reaffirmation of the existence that would otherwise be pointlessly trapped in the yawning mouth of Khaos.

From the original notion of Khaos came the cosmological notion of a primordial state in which our cosmos in potentia is waiting to be formed in the yawning mouth. From this notion came the erroneous assumption that such a formation could only be managed by a Demiurge, the Creator, while in fact that creator is Sapiens. The Creator is all of us. Creation occurred when the yawning mouth of humanity spat out the first word.

The creator is Sapiens, and humanity (homo sapiens) is a part of that Sapiens entanglement with Being itself. Each time we utter or think a word we are taking part in the divine process of becoming that is embedded in all Being. The difference between the Universe and the Void, flows through us.

This placing of Being in the language of Sapiens, means that being is not just what is observed, understood and perceived, it also exists in the language of potential and conditionals. Being is what is, what has been, and what it could and will be. Being rejoices in us: not just in itself reflected in our perception of it, but also in our vision of its own potentials.

*

Let us not be mean with Being. Give it all our love – our appreciation, understanding and preservation – and all our desire for the unleashing of its most incredible potentials, guided by our own unlimited imaginations.

REALITY AS A PURPOSEFUL LIE

The mystic philosophers were right when they told us that reality is elsewhere, but they were wrong in claiming that our ultimate delusion came from a lack of spiritual insight; our alienation from reality is a psychological and social delusion created by our tendency to perceive reality in lies.

In essence, however, even this delusional tendency to believe things that cannot be proven, may be a necessary element for any positive human view of reality.

Science gives us a view of reality that goes beyond the narrow confines of the world that we perceive. In this way, science is an attempt to uncover the delusional nature of our lying perceptions. The real is not really what we see and feel.

Nevertheless, scientific objectivity clashes with our attempts to forge a positive view of our place in the cosmos. Ultimately, scientific truth is nihilistic. Vanity of vanities. Everything is headed to an inescapable thermal death. All things will come to an end. There is no ultimate purpose to the Universe.

But does an acceptance of this ultimately pointless reality do humanity as a whole any good? Science tells us how insignificant and ultimately pointless we are in the Universe. The result is nihilism and a depression that bleeds down through the entire fabric of contemporary, nihilistic civilisation. Live the moment. Reality is ephemeral. And so, religion has to be saved or even restored. We need hope, don’t we? Even if that hope is a blatant lie.

But even religions are essentially nihilistic as far as humanity goes. For religions, reality is elsewhere, in the Paradise after death. And so we ask: Why is reality so negative? Why is truth so grim?

A positive view of historical human reality can only be truly comprehensible to human beings from the point of view of humanity itself. However, this statement implies an anthropocentric view, which most scientists now reject as biased; and because of that consider it to be unrealistic.

But, does this mean that in order to be realistic we have to forfeit any positive view of humanity?

In actual fact, science itself gives us a way out here; for there is cosmological data that points to a sentient-life purpose evolution of the Universe. Data exists that explains how the self-organising of the Universe was able to create conditions for organisms so complex that they can comprehend that same organisation.[i]

In order to determine reality without deluding ourselves in lies we need to look at the debate that scientists are having on the idea of a purposefully determined cosmos. In this argument the science that has to be allowed the most authority is cosmology. So, what do cosmologists and other physicists really think about the idea of a deterministic Universe; one that implies that we are evolving purposefully towards an ultimate goal?

Some scientists, like cosmologist Martin Rees and the physicist Paul Davies, are in favour of the idea of purposefully orientated evolution, whilst almost any quantum physicist would argue against the anthropocentric view, in favour of indeterminism. Nevertheless, arguments can be found, that take a middle ground. And perhaps it is here that we can resolve the debate.

We think this middle ground has been nicely described by Dan Pipono:

“There is no meaningful difference (between determinism and indeterminism). Suppose at some moment there is some kind of undetermined probabilistic event and the universe forks in one of two ways. Then mathematically we can describe the situation in two distinct ways A and B: (1) we could say that after the fork, the universe is either in state A or state B. The universe is non-deterministic because we don’t know which of A and B it is going to be before the fork. OR (2) the universe is in a state that consists of two pieces, A and B, each of which contains a copy of us. The universe is deterministic but appears non-deterministic because we don’t know which of A and B is the one that contains us. Some people will use Occam’s razor in this situation. Some will use it to argue for (1) because a universe with just A or B is simpler than a universe with both A and B. Some will use it to argue for (2) because often (2) is mathematically simpler than (1). I can’t see any way of distinguishing (1) and (2). In practice I’d use whichever is more convenient for whatever I’m trying to do.”[ii]

Like Pipono and Occam, we argue that reality needs to be viewed according to what is most convenient to what needs to be done with that reality. And what we, as humans, need to question is what is the most convenient reality for humanity; a purposeful state or a nihilistic one? If we still cannot, with true scientific certainty, resolve the debate in favour of either purpose or nihilism, which view of reality is ultimately more convenient for us; for our survival and progress?

 

[i] https://en.wikipedia.org/wiki/Fine-tuned_Universe

[ii] See Dan Pipono https://www.quora.com/What-is-the-evidence-for-and-against-determinism

THE WILL TO REPRESENTATION

Porträt des Philosphen Arthur Schopenhauer, 1852

Die Aufnahme wurde vermutlich am 3. Sept. 1852 gemacht. Die Daguerreotypie hat eine Größe von 9,5 x 7,3 cm. Durck auch in: Silber und Salz, S. 61.

The driving will of the Universe is toward its Being, which can only come about via its Representation.

Schopenhauer saw this, but reached a pessimistic conclusion for humanity instead of seeing the tremendous, and joyous, implications behind it. Once Schopenhauer had inserted the conjunction “and” between the concepts to come up with the title of his work as The World as Will AND Representation, he removed himself from finding the positive element applied to universal destiny by inserting the preposition “to” and thus getting The World as Will TO Representation.

Heidegger did see these positive implications. He expressed it as the destiny of humanity for the en-framing of the Universe. Nevertheless, he seemed to be embarrassed by it, lacking any hard scientific data to support the idea.

But now, with new astronomical ideas springing directly from science, through the discovery of Cosmological Fine Tuning, the Universe can be said to be imbued with wilful purpose to Being through Representation.

Idealism becomes purposeful again – and by seeing reality this way, everything becomes purposeful again, with or without God. Cosmological Fine Tuning reveals a plan, a natural plan to create life, and the Universe itself, through fine tuning itself, has created its own conditions for allowing life to come about. The Universe, that is nothing until it can be perceived, and which is everything once it is completely framed, produces Sapiens – the entity that can perceive and learn; that can learn and know; that can make Being a reality, and its true fulfilment can only come through carrying out that duty.

Human Purpose in our Unconscious Universe

Collage of human head, molecules and various abstract elements on the subject of modern science, chemistry, physics, human and artificial minds

The Universe is either blind or not. A belief in God is a belief in a universe that knows itself because it can perceive itself. The difficulty with the idea of God is primarily the problem of conceiving how this omniscience could possibly be. If we manage to do this we believe we face an even greater difficulty – if the Universe can perceive itself, what is the purpose of life in such a universe? For a conscious universe, life, and its own perception of the universe could only be a distraction for the universe and its own perception of itself. In a conscious universe, life would be undesirable as it would distort the same, pure consciousness of the Universe itself.

As such, we believe that the presence of life in the Universe proves that the Universe cannot be self-conscious.

The Universe is blind. It is an eye which cannot see itself, and it has nothing to see outside itself. Nevertheless, the evolution of the Universe and its cosmological fine tuning indicates that it intuits itself in an unconscious way. At some time in its blind creation it came to intuit its own possibility of Being. It even seems possessed of a primitive determinism that has been capable of organising itself into its present complex form with complex organisms like human beings.

However, in order to be sure of its own existence, the blind Universe must create a way of seeing itself for what it is. How can this be done if it can only operate within itself? It only has power inside its own limits of space and time.

The Universe can only operate according to its own laws of physics, within its own material reality. To see itself, the eye that does not see must create a perceiving entity within itself. A kind of mind’s eye. An imagination for itself. To perceive itself, the Universe had to create something that could perceive within itself. It needed to create life.

The Universe is either blind or not. A belief in God is a belief in a universe that knows itself because it can perceive itself. The difficulty with the idea of God is primarily the problem of conceiving how this omniscience could possibly be. If we manage to do this we believe we face an even greater difficulty – if the Universe can perceive itself, what is the purpose of life in such a universe? For a conscious universe, life, and its own perception of the universe could only be a distraction for the universe and its own perception of itself. In a conscious universe, life would be undesirable as it would distort the same, pure consciousness of the Universe itself.

As such, we believe that the presence of life in the Universe proves that the Universe cannot be self-conscious.

The Universe is blind. It is an eye which cannot see itself, and it has nothing to see outside itself. Nevertheless, the evolution of the Universe and its cosmological fine tuning indicates that it intuits itself in an unconscious way. At some time in its blind creation it came to intuit its own possibility of Being. It even seems possessed of a primitive determinism that has been capable of organising itself into its present complex form with complex organisms like human beings.

However, in order to be sure of its own existence, the blind Universe must create a way of seeing itself for what it is. How can this be done if it can only operate within itself? It only has power inside its own limits of space and time.

The Universe can only operate according to its own laws of physics, within its own material reality. To see itself, the eye that does not see must create a perceiving entity within itself. A kind of mind’s eye. An imagination for itself. To perceive itself, the Universe had to create something that could perceive within itself. It needed to create life.

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The Universe is the subject that does not know itself. It is substance evolving toward subject. But how can such an evolution take place? What we are talking about is an evolution of consciousness, evolving from perception into knowing. It’s an evolution we have seen in our own world. The evolution of our own species: the process that transformed the protozoa into a Da Vinci or an Einstein. Human purpose is to know the Universe, both without and within – to invent and create according to our knowledge and sculpt from the material that is to create an even better Universe, the Universe that ought to be.

The Universe is the subject that does not know itself. It is substance evolving toward subject. But how can such an evolution take place? What we are talking about is an evolution of consciousness, evolving from perception into knowing. It’s an evolution we have seen in our own world. The evolution of our own species: the process that transformed the protozoa into a Da Vinci or an Einstein. Human purpose is to know the Universe, both without and within – to invent and create according to our knowledge and sculpt from the material that is to create an even better Universe, the Universe that ought to be.

Binary Metaphysics and the World Will

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If the Information Age is to be remembered, it may very well be for its affirmation of the binary nature of the cosmos – that the essence of everything is a 0I0II0 process of information accumulation. The forms that have grown out of this amazingly simple, Either/Or, quantum reality are perceived by us as the immensely complex thing that is the universe, and from the perspective of the Information Age we are able to understand the mechanics involved in this process. It is a mechanics that had been deemed metaphysical or esoteric and spiritual by earlier ages, but now we see reality very differently. So much of our new perception is reflected in our computers and the other digital apparatus that have become so important to our daily lives – virtual realities exist on our desktop and in our pockets and they point to the virtual reality that is our own. Like the microcosm so is the macrocosm. Our computers operate with the most basic language possible, and so does the cosmos.

From the void comes form, from the inanimate comes life – and by sharing information these forms, inanimate or otherwise, are able to reproduce themselves. The foundation of the universe is a process of reading and interpreting information. It is an enormous factory of evolution and creativity.

SCIENCE’S ESCHATOLOGICAL APOCALYPSE

According to the Second Law of Thermodynamics, not only humanity but also the entire universe is destined to suffer an unconditional final mega death when it reaches a state of high entropy. Nevertheless, whilst entropy pushes everything towards chaos, the tendency of life is to become less and less chaotic and more ordered.[i]  Here there are two dynamic forces at work – a dialectic of physics between nothing and anything, life and death, the positive and the negative, the yin and the yang. For life to win this battle, it needs to do more than just go on living and propagating more life as it always has done – it needs to understand the universe in a complete way. Only by understanding the fundamental error in its own system of creation, propagation and self-reproduction, will the universe be able to reprogram itself and tilt its evolution away from finality and a return to the void, unto eternity and perpetual creation.

THE WORLD WILL

It is in life’s nature to have a drive for continual creation and permanence. The same drive is inherent in the very building blocks of the physical world. We call this drive the World Will.

If it can be conceived that, through knowledge and technology, a conscious entity will be able to act like God and redesign the universe, pushing it away from finality towards the direction of eternity, then should that not be adopted as a primary motivation for such an entity. As humanity, homo sapiens, is a conscious entity, should it not become our priority to work toward the fulfilment of guaranteeing an eternal universe.

THE ETERNAL UNIVERSE AS A POINT OF INSPIRATION

Of course, there are more pressing problems, and to become God would take thousands of millennia to achieve. So why bother?

Cosmological reality is our reality. Life and death is our reality. Our motivations, what gets us up in the morning as well as that which inspires us to work, are driven by our perception of the purposefulness or purposelessness of life. The cosmological lesson derived from the second law of thermodynamics and the promise of the mega death is “Vanity, vanity, all is vanity!” Our cosmological reality is pessimistic and in order to be able to truly think positively, without sliding into the trap of religious nihilisms and their promise of something better beyond this world, we need to have an antidote to the poison of cosmological pessimisms.

What we are proposing is the consumption of positive, purposive vitamins and their immediate effect is a positive enhancing of our perception of humanity itself, with all its positive ramifications. Its secondary effects will be in the solving of so many of our dire ecological problems. This is why we should bother about eternity.

[i] See Vlatko Vedral, DECODING REALITY, OUP, New York, 2010, p.67