OVERCOMING OUR AGE OF NIHILISM: METAPHYSICS & SCIENCE

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Nietzsche said that nihilism is reached when “all one has left are the values that pass judgment – nothing else.” A Nihilistic Age is, therefore, an age when everyone is held accountable for their actions without taking any higher purposes into consideration, because there are no common higher purposes. It is a tragic age. It is our age.

The Nihilistic Age needs to be overcome if humanity is going to progress and any Superman-leap over the Last Man that is blocking our way[1] must be via an injection into values: a vaccination which will see clear, irrefutable purposeful-values that cannot be judged – being beyond judgement, because they are true.

 

In the dialectics between the two-sided judgement that is passing values, the weak will perish. For that reason, Power (which in our society is Wealth) constantly recreates these black and white arguments. There can only be one winner, Power (Wealth) itself. This Nietzsche understood, but he failed to see the way over the dilemma; failed to see that blocking the way on the tight-rope was Power itself, and that to become the Superman, the hero had to leap, not only over the Last Man, but over Power itself. Going beyond good and evil means going beyond the judgement-passing values created by Power; going beyond the separating fundamentals of identities, so deeply rooted in human cultures. This also implies a going-beyond our misapprehension of our human nature. Division and competition is deeply rooted in our Power/Wealth forged psyches – but so are so many other types of psychological traumas fetishes and complexes. The fact that they are there, does not mean that we cannot overcome them.

But how?

To begin we must question our own identities. This means we must question the failed concept we have of ourselves as a species: question our own status as Humans. Throw the term out of the window, it is too splattered with failures and pessimism. Embrace a new clearer definition of our species: we are the Sapiens-Sapiens part of larger genus of all Sapiens beings in the Universe. We are those that know ourselves, capable of understanding the very Universe itself. This is an optimism that does not currently exist.

The way out of pessimism is optimism, but optimism itself is a very dangerous thing that has created many irrational, cruel regimes.

Any enduring optimism, therefore, must itself be rooted in meaning; in an answer to the metaphysical problem of Why?. But this raises another conundrum, because the problem of the metaphysical why is that its answer must always also be metaphysical, unprovable and a question of faith. Or at least, that is what we have been led to believe from the professionals in metaphysics; the monotheistic religions. Theirs is a messianic optimism: the gift from he who dares pronounce himself to be in possession of truth. The fact that we have had two millennia of believers demonstrates the thirst we have for optimism, which is the thirst created by the dry, hot sun of pessimism.

Optimism has been rooted in meaning, but by doing so we have also perverted metaphysics by infecting it with the mythological. This was Plato’s strategy when he created the myth of the Noble Lie[2], and that Noble Lie was itself born out of a deeply pessimistic belief in the uniqueness of intelligence – only the philosophical caste can be capable of truly understanding the metaphysical; as for the rest of them, let them eat myths.

So, if we have to root optimism in meaning, we need to ask ourselves what is the nature of that meaning? We must look at the quality of the meaning: a quality that has to be gauged according to the measuring stick of truth. But how can we approach any demonstration of the metaphysical truth if the metaphysical can’t be demonstrated?

Firstly, by admitting our limitations, that the metaphysical truth can only be an approximation until we have developed our physical understanding well enough to unveil the authentic, physical nature itself. By unveiling the truth in the grey cloud of the metaphysical, what we do in fact is kill the metaphysical component of that truth. The concept of the metaphysical truth is valuable however, because it points the sciences in meaningful directions of investigations, in order to uncover authentic purposeful directions for our Sapiens-Sapiens species to take.

In this approximation-to-truth, we have a positive stance in itself: in a belief that through investigation and the development of technology, authentic meaning can be uncovered. To embrace this in a positive way, we must assume that through thinking, observing and discovering (or, in other words, through the scientific process), we will uncover the meaning of the Universe.

 

As for the inherent dangers embedded in the truth-seeking optimisms, the danger that it will collapse into a dogmatic proclamation of a truth now found, when, in reality, nothing certain has been uncovered at all, is palliated by science’s inherent scepticism.

In scientific terms, reality can only be what we think we know, but while science still operates, or while there is still a need for science, then what we know is always open to being questioned. It is the constant questioning of what is, converting what is into what it seems to be with a sceptical suspicion that it might be something completely different, that gives science it dynamism and power. Science can only uncover whilst it is obsessed with the desire and need to search. Science, per se, does not interest itself with the metaphysical why?, and yet the scientific process is always working towards uncovering that why.

Science evolved out of the Greek philosophers’ metaphysical questions, and those same metaphysical questions have never been fully extracted from science.

 

So, for our Nihilistic Age to be overcome, we need to inject values with purposeful-truths; truths that should be derived from science and scientific investigations of philosophical or metaphysical questions of why.

[1] The Last Man (der letzte Mensch): Nietzsche introduced the concept of the Last Man in his book Thus Spake Zarathustra, as the antithesis and antagonist of the Übermensch , the Overman or the Superman. The last men are a herd-like species: tired of life, taking no risks, and seeking only comfort and security; the Overman on the other hand has a clear vision of progress, but needs to overcome the Last Man if he is to advance. In TSZ, Nietzsche created a short parable describing a funambulist crossing the rope of human evolution between animal and the Overman. On his way, an imaginary clown, or demon, comes out behind the tight-rope walker and leaps over him, causing him to fall. By taking Zarathustra into consideration, our image here images the tight-rope with the lazy Last Man perched in the middle, so one must jump over him before one can cross the rope and progress in an evolutionary way.

[2] Plato brought up the idea of the Noble Lie in the Republic. It revolved around the necessity to create a myth which would convince the people of a natural division of classes in society, created by the gods.

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The Sapiens Superman versus Nietzsche

Superman vs Nietzsche

When Nietzsche proclaimed that ´Life is Will to Power’ he was both right and wrong. Life as we perceive it is the life enslaved by the Will to Power, but he was wrong to deduce from this that such an apparent reality was the essence of life itself.

‘Life is Will to Power’ can be seen as a lucid evaluation of the way things are, but it should not be interpreted metaphysically or as a definitive statement on human nature.

Nietzsche’s sharp mind was able to see the dangers in and undermine the teachings of Christ and Plato, but he was unable to make the Superman (Übermensch) leap over the monkey himself and see how Power, in the human-society sense, had absorbed knowledge – and hence Plato and Christ – into itself, for its own egotistical enhancement and preservation.

Instead of being a liberating force, Power, which in our civilisation has always been Wealth-as-power, is a selfishly conservative force that is constantly moulding reality into the forms and architectures of its own interests. Interests that are often contrary to the cosmological-will itself. A universal, physical-metaphysical drive that is geared towards the creation of knowledge in what is otherwise a predominantly unconscious space.

One of the greatest leaps in the history of thought has been the need to either divorce ourselves or reclaim our marriage vows with our nature. Both ways have done little to enhance our knowledge, or enhance our lives through knowledge. The great divorce between the body and spirit is just as knowledge-numbing as the hedonistic quest of the sensualist. But even more deadly to the essential Sapiens values of the enhancement[i], are those ideas that claim their justification in nature.

Thus, Nietzsche raged against the ‘Denaturalisation of values,’[ii] and came to defend Aristocratic Power as an example of natural rank. What Nietzsche ignored was that the evolution of the Sapiens brain was an enhancing step in which life went beyond its own limitations by fine-tuning the ability to determine what its own limitations should be. The essence of physics and nature is a logical process and in this way, we see that an intuitively logical procedure is ultimately responsible for the creation of logic.

The dead-rock and all-consuming fireball universe, made up of particles of space and light, has evolved into life-creating conditions: but how? And why? By an accident; or the work of some time and space transcending creator – God? Or, why not consider evolution to be a self-evolving evolution of itself into the natural evolutionary realm of complexity – until the complexity itself finds itself willing an unravelling of itself.

An unravelling which can only take place through perception and knowing. Some millions of years after the Big Bang an intuitive mechanics has evolved in the universe. What we call the laws of physics, accidentally created but now imbued with their own tremendously creative potential and intuitively striving to Be – which is to be known – which needs a new kind of physical nature, the creation of biological organisms – life. A new complexity capable of evolving into a form which is both complex and efficient enough to comprehend the logic behind this whole incredible process that is unravelling – the Sapiens brain.

Through the evolution of the Sapiens brain, we see that life is not Will to Power, but a will to know and a desire to preserve that knowledge.

The Superman (Übermensch) doesn’t evolve through an evolution of power, but through a liberation of knowledge.

[i] For an explanation of the idea of “enhancement” see the articles WHAT IS THE MEANING OF LIFE? (parts one and two) https://pauladkin.wordpress.com/2017/04/26/what-is-the-meaning-of-life-part-one/

https://pauladkin.wordpress.com/2017/04/29/what-is-the-meaning-of-life-part-two-why-there-is-no-authentic-meaning-in-our-lives/

[ii] Nietzsche, THE WILL TO POWER, #37

The Purpose of the Universe

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DO WE REALLY NEED RELIGIONS?

All religions have their basis in the question: What is the purpose of this existence in this Universe?

There are two basic answers to this question: either no, there is no purpose; or yes, everything is meaningful.

Taking the latter point of view has its psychological advantages, because it creates an underlying meaningfulness to everything and makes us feel that our own lives are part of a bigger purposeful picture as well. We may think we are mere specks of star-dust, but, in fact, something marvellous is really happening in the world (and the cosmos) around us.

God, or the gods, is a simple way of saying why the Universe is purposeful. But in practice, the God-idea evolved into something sinister and perverse – dogma.

Religions as such, have taken a patent out on the concept of the Universe’s meaningfulness, and we have suffered millennia of human conflict and strife because of the defenders of the God copyright.

However, God is not a necessary component of a meaningful Universe. The Universe can be just meaningful in itself.

MEANINGFULNESS

Of course, “meaning” is just a human-made concept, and the English-language version of that concept. Without self-conscious, rational beings, there can be no meaning as such, because meaning implies an entity capable of understanding that meaning.

Hence the assumption that God is necessary for a purposeful Universe. However, homo sapiens and other self-conscious life forms exist in this Universe whether God exists or not. Life has evolved, in a non-deterministic way, through trial and error. There is no need for God in understanding the purposeful Universe. In fact, if we do feel it to be necessary to throw in a Creator, then it would make more sense to imagine that creator being blind. Existence itself is a desiring, intentional thing. Existence wants to exist and humanity, as a sapiens organism, is an integral factor in that existence.

Berkeley was right when he argued that, in a practical sense, nothing would exist if there were no consciousness. But he most probably was wrong in assuming that the Universe itself is conscious. The Universe probably created consciousness, unconsciously. However, if we affirm that the Universe is purposeful, then there must be an unconscious desire in the unconscious-Universe for the evolution of consciousness within it. This desire resides in the need to exist. The motivating current of our Universe is “To be, or not to be”, affirming the first part.

EXISTENCE AND MEANING

A desire for existence implies a desire for the preservation of that existence and ultimately an eternal existence. Eternity only makes sense if the Universe itself makes sense by being meaningful.

Meaning therefore is embodied in the existential reality of the Universe; in the meaning in the act of becoming involved in the eternal-process of knowing and being known that is the Universe’s relationship to itself and to the life it has created. Life that is the centre and purpose of its creation.

This point of view is atheistic, but anti-nihilistic. The important thing is universal achievement and the fulfilment of our essence which is always in life itself.

The nature of life then, is to exist, which means, live and rejoice in living. Its striving is to overcome the non-existence implicit in death. It is here where the authentic human nature lies – in our shared purpose with the Universe.

SEE ALSO: THE IMPORTANCE OF METAPHYSICS https://pauladkin.wordpress.com/2013/04/21/the-importance-of-metaphysics/

THE NEW METAPHYSICAL-VALUATION (the Post-Thanatos age)

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Metaphysically speaking, we are living in cultures dominated by the Second Valuation of reality. Our Western Civilisation has been in this Second Valuation so long that is hard for us to imagine what the First Metaphysical-Valuation was like, but it would have been based on two misconceptions: a) That we were existing in and moving over a horizontal plane that extends infinitely into space; and b) That we would never die if we were not killed or made to wither away by someone’s magic, and subsequently there are people who have lived for a very long time.

The Second Metaphysical-Valuation is, basically, a complete refutation of the original fundamental ideas, and any culture or society now professing a belief in the vision of the First Valuation would be labelled ‘primitive’. In refuting this First Valuation, the Second Valuation advocates that: A) We are trapped on the surface of a sphere and that everything is cyclical; and B) We all die. Both A and B are intertwined: we all die because everything is cyclical, and everything is cyclical because we all die.

The Second Metaphysical-Valuation of reality is irrefutable, but also misleading because it hides the basis of the new, Third Metaphysical-Valuation: I) Although everything is revolving around each other, the general movement in the Universe is expansion. In fact, the underlying truth is that we are moving forward rather than circling aimlessly around; and from this II) Death is merely one of the characteristics of progress – a point of change and renewal which is necessary in the overall process of continuity and expansion.

Death is not an end, but a part of continuation, and therefore death is not death itself. The idea of continuation kills death.

This is the dawning of the Post-Thanatos age.

FREEDOM IS KNOWLEDGE

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A BRIEF GENEALOGY OF INTENTIONAL OR UNINTENTIONAL EXISTENCE

ONE: The Universe, intentionally or unintentionally, creates the world, our Earth, in a way that the possibility of generating living organisms exists.

TWO: The existence of life is subject to the rules of the constructed World in the constructed Universe.

THREE: The World, intentionally or unintentionally, creates life which, intentionally or unintentionally, evolves into ever more complex forms, eventually becoming conscious, intelligent, self-aware organisms.

FOUR: These sentient organisms are subject to the rules of their own constructed biology, as well as the rules of the Constructed World and the Constructed Universe.

FIVE: The intelligent life-form can use its intelligence to construct a reality within the reality (societies and cultures). Part of this construction is intentional, part of it is unintentional. It could also be said that the intentional decisions can often create unintentional results.

SIX: These unintentional results modify intentionality and provoke a need for deeper understanding of the rules of the Constructed World and Universe in which intentional social constructions must take place in order to return a metaphysical authenticity to the social construct of existence.

SEVEN: Unintentionality is a result of an imperfect understanding and/or control of the laws of the Constructed Universe.

EIGHT: In order to create freely, one must understand the already constructed.

NINE: The individual is subject to the laws of the constructed social reality as well as the laws of its constructed biology and the laws of the constructed World in the constructed Universe. The individual, intentionally or unintentionally, must succumb to the necessities imposed by this chain of constructed forms in order to exist as an individual in the World.

WHERE DOES FREEDOM LIE?

Given the complexity of this chain of command that makes it demands on the individual, we must ask ourselves how individual the individual really is. Or, ‘where does freedom lie?’

The only space freedom can move in here, is in that of intentionality.

Freedom lies in one’s capacity to carry out one’s intentions.

As we know that an imperfect knowledge of the laws of the constructed worlds will cause unintentional consequences from intentions, the ability to carry out intentions will depend on the acquisition of knowledge regarding the laws of the constructed worlds.

This means that the acquisition of knowledge is the essential requisite for all freedom.

From the political point-of-view: any human construct that values democratic freedom must, therefore, ensure that all the members of its demos are empowered with the means to develop knowledge and, as such, favour their ability to realise their own intentionality.

A principle law of a constructed freedom would be that no individual or collective intentionality may retard or inhibit the intentionality of any other individual or group.

THE UNINTENTIONAL RESULTS OF OUR CONTEMPORARY, INTENTIONALLY- CREATED WORLD

The systems that exist today manipulate intentionality in a way that restricts the fulfilment of intentions to the compressed spheres of power, condemning the immense area of the rest of humanity to a very limited and cramped field of intentions.

Education is not encouraged, or is given gratuitously in a way that cuts it off from any freedom empowering sense.

The system’s economic paradigm is created in such a way that intentions have to be constantly directed towards desires to consume through the acquisition of tokens like money, made through their own participation in the creation of other consumable products. In this area knowledge has to paddle in very shallow, constantly-receding waters.

The fantasy of acquisition creates an all-consuming monster that reduces individuals to the status of consumers and knowledge to something that is only interesting if it can be sold as a consumer good.

Human beings are measured by their power to consume and intentionality is degraded into a simple vehicle that is driven toward the acquisition of that power. Education and understanding become peripheral objects, equally subject to the laws of acquisition. The only laws necessary are those that lead to or protect profit. However, once the acquisition of understanding is belittled in favour of acquisitions of power, unintentionality blossoms.

The result is a chaotic scenario, continually moving closer toward more unintentionality that no-one really wants.

Cosmic Will (science versus religion)

The growing process, from the single fertilised cell to the adult form of a biological entity with all its necessary parts, internal organs and external limbs and sensors, is developed with such incredible attention to detail and accuracy that one cannot help but feel such a process is being directed: that is seems to have been willed.

“Willed by God,” insist the religious. But what would God will such a thing for? “Ah, the Lord works in mysterious ways that we are capable of understanding.” Yet, that conclusion only turns the problem back to the start again. If we want to escape nihilism we have to understand purposiveness, and to appreciate authentic and universal purpose we must tackle the purposiveness inherent in the Universe itself.

If we surrender to a belief that we live in a Universe that has a purpose, but one that we are incapable of ever understanding, then that is just as nihilistic an attitude as the belief in a Universe that has no purpose at all.

Fortunately, for understanding purposiveness, life displays purposeful organisation. In fact, everything about life seems to be directed toward some purpose. Not only that, the inanimate universe has its own purposeful direction as well, the extremely complicated process of the creation of life and its evolution into sentient beings; beings that are capable of asking what the ultimate purpose of the creation of intelligent life can possibly be.

This is the key question of all metaphysics – and subsequently it is inherent in all philosophy and science as well; and all religions, of course. Nevertheless, in the case of religion, once God with a capital G has been found, it gives up the chase and sinks into the nihilism buried in the idea of “God’s mysterious will”. An end-point to all argument that protects its power through unquestionable dogmas. Religious power depends on maintaining its mystery.

THE WHEREABOUTS OF THE COSMIC WILL

However, if a cosmic will exists, where is it? If something is organising the Universe, where is it?

Once candidate could be gravity. Gravity has a very peculiar way of organising things: it makes things clump together, although that same homogenising process also enhances chaotic perturbations and creates another ordered kind of heterogeneity. Gravity is also a correcting agent against the destructive laws of thermodynamics; instead of disintegrating matter it creates structures that grow with time. While most hot objects become cooler if they lose energy, self-gravitating systems grow hotter. So, without gravity the Universe could never have created conditions for intelligence life in the Universe, but does that mean that it itself is the force that actually directs its own purposiveness?

If we were to mythologise this, we could resurrect the old concepts of the good and evil forces that rule over us and determine our lives: Thermodynamics is therefore a kind of Loki, bent on the nihilistic disintegration of his unloved father’s creation; whilst Gravity is like Thor, trying to preserve it. In this Asgard of cosmic will, Electro-magnetism becomes a kind of demi-god. Its power is short-ranged and local whilst Gravity has an influence on astronomical dimensions.

Gravity is the great organiser of the Cosmos: and to create life and subsequently sentient, sapiens beings, the Universe needs to be organised.

THE SEARCH FOR PURPOSE: SCIENCE VERSUS RELIGION

The deeper we go in our scientific understanding of the Universe’s creation and self-organisation, the closer science and mythology, and even religion, seem to be. But there is an enormous difference. Science takes nothing for granted, whereas religion takes everything for granted. Science, like philosophy, insists on a need for constant questioning, whereas in religion the questioning is retarded and manipulated in order to suit its own dictatorial needs and desires.

In other words: if we truly desire to understand God or the Cosmic Will, then it is imperative that one does so through scientific or philosophical processes rather than religious ones. Through experiment and calculus rather than prayer. The Alchemists were, and the cosmologists and sub-atomic physicists are, much closer to knowing God than any Pope.

Information (2): Vs Religion

In our previous entry (Information 1), we proposed the idea that information is a metaphysical concept that bridges the divide between the material and the spiritual. We argued that information is omnipresent and that it is part of the subatomic fabric of the Universe. Subsequently, information is in everything and that everything is basically information; and, because the end result of information is ‘knowing’, this also makes information (in its complete form as the Universe) omniscient.

Of course, this is all sounds like a description of God, so perhaps we could create a new religion from it … A religion? Another religion? Oh, please, God forbid!

No, we don’t want another religion; but perhaps if we consider information as God and try, in a post-Leibnizian way, to imagine what an Information-worshipping religion might be like, then we may also get an insight into the way religions work as well.

So, if God was Information then how would the Church of Information be different to other religions:

FIRSTLY: There would be an absence of the mysteries that other religions are shrouded in. There is nothing mysterious about Information. The religion would operate without any occult pretensions; its followers would be awestruck and inspired by its magnitude and by its infinite possibilities in the same way that the arts and sciences can be awe-inspiring once one embraces them.

SECONDLY: Information in its pure form is not usually dogmatic, whilst religions are dogmatic. We have shown, in the previous post, that Information can be ethical because the uses we have for Information can be good or bad. Yet, while there is a kid of sin involved, if we use Information in a way that could be fatal to Information itself, there is no divine retribution.

THIRDLY: Information is not ceremonious: the celebration is inherent in the concept itself. Life as a conscious deciphering of information, is itself the celebration.

FOURTHLY: Religions are traditionally based on the idea that there is a better world beyond this one, and hence, this place and life is a mere transition to the other world. In an Information based religion there would be no Apocalypse or Final Judgement, no Paradise or Hell beyond this Universe. Leibniz was right in saying this is the most perfect of Universes, but not because it was created by God, but because it is the only Universe. There is Existence (through conscious, information deciphering entities that, through the objectifying consciousness of their collective subjectivities, allow existence itself to come about) or non-Existence. The final purpose of Information is to ensure that conscious, sapiens organisms can exist permanently in the Universe, and, by doing so, ensure the Permanence of the Universe itself as well. It is through the idea of idea of Permanence that a new optimism arises, that will bury the old nihilisms and point us in a positive direction with deep will for survival.

 

Without mysticism, dogma, ceremony, an Apocalyptic eschatology or any Heaven or Hell, our religion of Information can hardly be considered a religion at all. The real question that arises here is: Can a positive principle be expected to motivate large groups of people, and create positive revolution, without the vulgar trappings of mysticism, dogmas and promises of Paradise?

But, in order to answer that question, we need to examine the organisations that make religions work. We need to look at Ideology.

BEING AND MEANING

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Knowledge is a metaphysical element, for knowing and being-known are immanent in the Universe’s being-here – or in other words, knowledge is immanent in Being. Because of its relation to knowledge, Being is not that which is, but is constantly becoming as knowledge advances. Knowledge provides clues for meaning, but it also springs from a primordial need to find meaning. Meaning, as such, is the Alpha and Omega of knowledge. It encircles knowledge. This also means that Being and Meaning are entwined, Meaning being the prime mover. Through knowledge, Being and Meaning are also wrapped up in Sapiens organisms and Sapiens can only be fulfilled through this fulfilment of Meaning by uncovering knowledge. Likewise, humanity as a Sapiens entity, can only be fulfilled by the uncovering of knowledge as well.

Epistemology should be an elementary subject of study in a Sapiens’ education system, which sounds absurd. Yet, does that absurdity not merely indicate how deeply disconnected we are from our Sapiens nature?

The three pillars of traditional epistemology: 1) know that; 2) know how, and 3) become acquainted with something – by gaining knowledge of it. But before we can really know, perhaps the wisest course is to discover “why?”. To do that we must firstly search for the meaning of Meaning.

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