TRANCHE 11

You don't seem to understand. You don't seem to want to understand. You seem to refuse to understand. It seems you will always refuse to understand. That being the case, the hand that feeds you in due course will surely grab you by the throat. Prove it? Why you silly little boy! The collective unconscious is not an emergent property of the human species; the human species is one among many emergent properties of the collective unconscious -- one of myriad such emergent properties, it must be emphasized. And the collective unconscious is unconscious, not to itself, but to the ego-function; to itself, it is universal consciousness. Prove it? To your infinitesimal of an infinitesimal infinitude of a nitwit order of logical-value in ratiocination, it should be proved? Two-valued logic out of how many infinitudes of infinitudes of orders of logical-value? Out of how many universes of universes of universes of number types not even suspected under two-valued logic? Prove it, you say? Prove it! You can't even make coherent the notion of the notion of proof within your own order of logical-value, your own notion of decidability, your own notion of completeness. And you want proof in your indefinable proof notion, a doable demonstration is it? Whether or not the human species continues to persist, universal consciousness is. Human species or no human species, that is not the question! You've never experienced that level of consciousness? Don't even believe in levels of consciousness? Well, whose fault is that? Blame it on the collective unconscious, why don't you? Maybe you can find some statistical method of ruling it out, of demonstrating that such is impossible. I bet you the binary order of logical-value, interpreted in relation to the notion of truth-value, will be a very great asset in the effort to accomplish that demonstration. And if you need more help, all the methods of separating data from noise the neuroscientists have borrowed from the physicists will be found of considerable utility. The collective unconscious doesn't care what interpretation the ego-function puts upon Schrödinger's wave-function. What do you think the ego-function is but one eigen-function of the composite m-logically-valued wave-function? What do you think all the other eigen-functions of that wave-function are? I mean, you really haven't thought your way into this, have you? Why is that? The reason why is that you've never taken the effort to directly experience voluntary dissociation: you are always “in” your experience; you never take the effort to get out of “your” experience. What makes you so sure your experience is your experience? That seems like a very big assumption to me. Your experience might be someone else's or someTHING else's experience and you have never even suspected that to be the case. Indeed, the likelihood of your experience being your experience is so small as to be vanishing. What do you think all the other eigen-functions of that wave-function are? What makes you think that the hierarchy of being stops with you? That you are not a mere molecule, maybe even not even a mini-neurotransmitter in the whale's body of this cosmological neighborhood? What is it that makes you think that way: you are the pinnacle? If you could find the answer to that question, you might be able to replace the involved neurological lacuna with something efficacious. If your experience is not your experience, then whose or what's experience is it? You think this is a silly question? You think that what is before your nose is all there is before your nose? Fine. Fine with me. Human being or no human being, that is not the question. And because you are always “in” your experience, your experience is only that experience which is that eigen-function which is the ego-function. That's why the collective unconscious is unconscious -- to you. The collective unconscious doesn't care a wit what interpretation the ego-function puts upon Schrödinger's wave-function. It provided Schrödinger with the notion of such a wave-function and it drives the historical process according to the actual properties of the involved functions, not according to this or that neurotic interpretation. To human being or not to human being, that may well be the question the universal consciousness is currently contemplating.

Regarding your statement concerning the NYC diagnosis accorded Yayoi Kusama, I am sure you must have far more reliable information than I. My observation came as a result of what I have read in art-critical articles, exhibition brochures, and the like which I found in the library of the International Sculpture Association in Washington, D.C., to which I have no present access, and hence cannot give you specific references. I also had conversations with people who had met Yayoi, and in these conversations I heard only schizophrenia mentioned, not obsessive neurosis. Though “obsession” is a word that appears frequently in articles about Yayoi's art. In light of what you have to say, I would assume that such sources are likely not to have the medical precision you seek on this subject. People have a tendency to remember and relate only the worst. If you are certain that schizophrenia was not the NYC diagnosis, I would very much like to change my observation to take note of this fact. Please let me know.

I made quite a number of attempts over the years to communicate with Yayoi through her very kind agent at the Fuji TV Gallery (before that situation changed) and through other third parties during and after living in Kyoto in the late-'70s and early-'90s. The agent was very helpful, but for whatever reason Yayoi was not interested in direct interaction with me. Certainly, this was her prerogative and her prerogative alone. There were several areas of interest and a range of motivations on my part. I lived in rural Japan as a child in the early 1950s and was exposed to animistic Shinto ritual (in particular by a grandmother go-between, whose marriage-arrangement responsibilities involved mediumistic redress of spirit problems between the families of the to-be-married). Upon first seeing Yayoi's artwork, I immediately picked up on the parallels, while at the same time being aware of the degree to which overt Shinto is unacceptable or politically tainted in contemporary Japan and must take some “new religion” form. I personally had experienced many of the states I saw reflected in her art and had explored parallels between the involved thematics and the thematics of the “new physics”, for instance. Indeed, I had written a long novel about that and wished to interest Yayoi in this work for several reasons.

I knew that most Japanese have little knowledge of the esoterica of traditional animistic Shinto notions of space and time, let alone the extremely provocative parallels between these Shinto notions (which lay in the background of much of the basic concepts informing Japanese aesthetic sensibilities) and the outer reaches of quantum and relativity theory. I had lived in the most conservative area of southern Japan during the last years when all the old planting rituals were still intact -- and most Japanese under the age of 40 have not directly experienced what I experienced as a child. Indeed, most older urban-raised Japanese also never directly experienced it. I knew there was little likelihood Yayoi could have a conceptual context within which to reference the types of subjective experiences she obviously had in abundance. I had hoped that interactions between the two of us concerning such matters might be of some benefit, not only to her and myself, but to a larger audience.

I personally strongly suspect Yayoi has never had a “mental illness” and that, in fact, she has inhabited higher states of consciousness much of her waking life -- regardless of whatever behavioral responses she might have had to the various forms of censure she has been subjected to.

This is an area of considerable interest to me, and I would enjoy sharing ideas. Amplifications on the meaning of observations I might make about Yayoi's art could go fairly far a field, so let me know if I stray too far. My period of focused study of her work was in the very early-'80s, so I have forgotten much of what I once knew about the details of her production up to that time. But the main things I was thinking then I still retain.

I can see how one might arrive at the idea of migraine with aura by looking at her work. I personally have not read or heard of her being beset by a long or persistent history of migraine attacks, but the dot patterns back to her earliest drawings as a child could suggest photisms, that she has persistent flash-dot photisms through which she is viewing the objects she is drawing. The dots often cover the whole picture plane. And this later became a characteristic property of all her work, including the soft elastic sculpture, the environments, and the see-through clothing. Photisms as aura.

It was this particular aspect of her work that first drew my attention and which I recognized as being characteristically Shinto. “Ma” means “sacred space” in Japanese. It is sometimes currently mistranslated simply as “space”. The Chinese ideograph for “Ma” is a traditional Chinese-Japanese gate holding a moon -- essentially, a dot enclosed by three sides of a rectangle (the bottom missing). The traditional Shinto notion of sacred space was not that of the contemporary three-dimensional empty manifold in the post-Renaissance Western conception. “Ma” was considered a stack of two-dimensional sheets connected with each other by time-like properties. The sheets were composed of “kami dust”. Kami is a spirit entity, a god, of which there are many classes. All of laminated sacred space is filled with a dusting of the spirits, spot-instants, dots, mathematical points. Andrei Sakharov's (1968) metric-elasticity multi-sheet model of the universe, each sheet of space being composed of Novikov dust. The Japanese aesthetic emphasis on flat planes, the tatami mat, the panels in the traditional houses, the woodblock prints, the modular grid systems for design, terraced rectangular rice fields, the mosaic step-forms of its traditional music, and, indeed, how all learning is constructed of stacked “kata” (recipe of elements) derive from this model of sacred space. The cosmogenesis myth of how the Sun Goddess, Amaterasu (notice “ma” in the name), is drawn out of her deep grotto cave is, in part, an account of how “ponderable” space emerges from sacred space. A licentious dance, where the female genital is exposed, draws the Sun Goddess out of the cave, this act of exposure resolving the prevailing state of conflict between various unruly infantile male gods which had prevented emergence from transpiring. Female genital exposure as conflict resolution algorithm. Harmony is required, as the Goddess represents an empty quiescent center about which order spontaneously congeals. The Sun Goddess is the progenitor of the Emperor. Any decision, any intentional act, any attempt to control or direct, destroys the quiescence of the empty center necessary for fulfillment of its self-organizing function. Physical region singularity. This was the traditional role of the Emperor, and if he violated it, warfare resulted. The female genital is often represented as the ten-dot triangle (Pascal's triangle, from which the binomial theorem and the Gaussian normal distribution can be derived: apt symbol for generation of the incarnate world).

Yayoi's Fluxus Art “happenings” in NYC during 1968 could easily be seen in light of the thematics of this myth. It was during this period of Fluxus anti-war happenings, and see-through polka-dot clothing, and organized public fornications when the NYC diagnosis, whatever it precisely was, came. The female genital is called by the Japanese the “little rice field”. In the valley I lived during the early-'50s, all the fields had to be planted in one day or the “yama no kami” (gods of the mountains) would not come down to protect the fields throughout the growing season. Everyone who lived there participated. The men did the plowing and carried the plants to the fields from the seedling beds. The women did all the planting. As the day ended and the last field was planted, the occasion became a mud-throwing game which became a public group-sex occasion. The day was regarded a free-sex day. Many contemporary Japanese will deny this was ever the case. Find the right old grandmother, however, and she will give confirmation and say that this was the least of it.

I am by no means even remotely like an expert on either Shinto or Autogenic Training (AT), though I have known people who would fall into each category. I carried out an intermittent correspondence with Wolfgang Luthe, the leading practitioner of AT following Schultz, for approximately a decade on the subject of the applicability of quantum theory to modeling autogenic brain discharges, and at a medical conference in Kyoto in 1977 and on other conferencing occasions discussed with him parallels between Shinto cosmology and the subjective content of abreactive autogenic discharges relative to visual and other aura-like phenomena, paresthesias, for instance, of which Yayoi apparently has experienced an abundance. There are many medical conditions and states of consciousness wherein the same phenomena appear.

Two traditional yearly Shinto festival occasions seem relevant to Yayoi's artwork. One is the fire festival. Huge bonfires are built, often with cedar wood which throws off billowing clouds of sparks to fill the night sky like swarms of fireflies. The fire is built in the center of a space made sacred by a ritual of partitioning conducted by tying ropes or strings with cloth or paper flags (votive offerings) and fencing these into a quadrilateral, the space thus enclosed becoming a sacred safe environment -- somewhat like that produced in art environments. It is in some ways a ritual of exorcism, and a propitiation of the kami. The other festival is practiced yearly most elaborately in the south of Japan. It is a fertility festival celebrating the phallus. Huge carved and painted phalli, some the size of massive logs, are carried by dozens of people in traditional dress, both men and women, through the village in dancing fashion to the accompaniment of traditional music and the pounding of large drums. Yayoi's “phallic furniture” and other phallic images certainly are, in part, inspired by the iconography of this festival, in that the details of the images and sculptures are quite similar to the large number of phalli exhibited during these festivals. Both of these festivals still take place in Japan.

My wife, Nha Trang, is a Vietnamese folklore scholar who did undergraduate work in Japan in the early-'60s on Japanese language and literature. We wrote a novel together which contains two passages focused specifically on these issues. One passage is rather long, the other not as long. The longer one describes what might by some be regarded a schizophrenic break, by others an extended autogenic abreaction. The involved character uses Shinto ritual, depending on the perspective of the reader, either as a way of “defending himself” or as a way to penetrate to the core of certain metaphysical dilemmas he struggles with. There is much text spread over this long novel about this subject, but these are the two most specific passages. I will type them out for you below.

This passage is set in Ilse's house in Kyoto in 1977. Ilse is a German translator working in Kyoto and Derek an American Vietnam war veteran. Liana is an interior voice Derek occasionally hears speaking to him. The italic portions come from what Derek calls his “third voice”. Pages 652-8, Vol. II, THE MOON OF HOA BINH:

After Ilse left, Derek used the benjo at the back of the house. Emerging from the stale fusty room onto the covered terrace, he heard the grumbling rumble of thunder and the first drops of rain slashing humid air, hitting the clay tile roof, Plink-plink-plink! He slunk down the veranda, then froze, momentarily looking into the premature early evening darkness cast by dark clouds. A bolt of lightning lit for an instant heavy shadows in the black pines on the slope at the far side of the garden. Mist swathed the scene.
Listening luminously, acknowledging the tree divinity, his deepest animistic interlock, he hears the ambient space is charged with energy, partitioned, has gateways guarded by sounded forms, by acoustic wave signatures. Yes, sacred modes of movement, he knows, are required to gain sanctuary. Divine gestures, dance, heightened speech. The poet's parallelogram… Of course! mantric poetry. Like in the chitra bandha form of the saratobhadra mandala, meaning runs in all directions and hence cannot be linear. Ah, the root mandala on the bindu-prepared cosmic grid-system space of opposed triangles, the mandala from which all others can be drawn! Elementary particles are part of the process by which ponderable spacetime is; 'relative-state' prevails amongst elementary particles; therefore, spacetime is not homogenous, not simply-connected, not isotropic. Yes, gateways guarded by coherency properties. HER presence. SHE who keeps pace with the time storm. Geometrical abstraction is HER body.
Derek! Derek!
He turned, knowing that no one was there who might possibly have called his name.
That voice from nowhere again! he knew immediately.
I…am…me…and…only…me. I am me and only me. Iammeandonlyme. Heh, heh, heh!
It was so hot! Like a sweat lodge or a sauna. He scrawled himself along the creaking terrace to the bathroom, entered, turned on the water at the sink, and began to wash his hands. Finishing, he cupped fluid and brought it up to his mouth, Gabu-gabu! then to his face. For some strange reason his eyes hurt, and the coolness of the liquid was refreshing. He looked into the round mirror, but he did not see his own face. Hit! by a step-and-a-half bamboo viper. And the first sound he hears is Wagner's four-note, half-diminished 7th chord. Tristanakkord! The unresolvable crisis of diatonic chordal harmony; the death knell of the Newtonian paradigm: inevitable consequence of the Great Books of the East beginning their reach into the core of the European mind.
My God! Genetrix staring at the ghastly priest in Diana's aqueous mirror, fearing some dire Psychomachia and knowing that (s)he shall him(her)self be slain.
The chest fills with air. Gasping, gasping. The heart pounds so loudly his hands move to his ears in a fruitless attempt to damp the resonant vibrations in the bones responsible for his faculty of hearing. The sound seems to vibrate from the walls of the room. Roaring in the ears like Bushman sound, like a rush of interior wind. No other sound but the thop-THop of the beating heart. Drumming, a power drum beating in his head, trancing him out, driving him into a sweat. In night contrary to the jungles of the royal way, too strong to bother emptying that narrow cup of darkness, the no-sound pulses are spit out like pedestrian vermin which, burrowing for all eternity into the light airy cosmic loam, rise forth inevitably toward the celestial dome like ascending stars awakened by the joyous caress of the moon. Great Space ensouled of lux (the satin-flow essence which I breath as lumen). Dead, utter silence out of which resounds the repetitive thump, grounded on a kind of white noise hiss. Skin crawling with insect crowds rowdying, creeping, flitting, thronging, whirring. Points of yellow lights flashing across the image in the mirror like asteroids flaming in the upper atmosphere, like stellar constellations sparkling in the clear, deep artic night. Kira-kira! He feels himself sliding precipitously into an oblique progression in the layered transparent, the shifting infinity of a Rice Pereira space: her 'looking through' the identity transparency, Joe Goode's anima-in-projection. Point, line, or sheet as elementary geometric object? Ha! NOTHING given shape is the only real elementary. An electrical surge starts at the crown of the head, moves to the pit of his stomach, and crashes into the soles of his feet, initiating a craving for ego-sphere shattering, participation mystique, and return to animistic roots with all the looking-through intensity of a Phan Nguyen Barker cocoon painting. Spinning, spinning. He is going to black out… going to black out. Nausea. Retching sensation from deep in the gullet, in the gut. Oh God! He turns away from the mirror, bends over and puts his head between his knees.
Liana! Oh…oh…oh! It was Liana in the mirror!
And he sees her black face against the plaster wall, one eye flashing yellow-orange, the other bright red. Negative afterimage? Chromatic adaptation? Jesus! had he not been DRIVEN to study Goethe's TOWARDS A THEORY OF COLOR.
He stands there, bent over, not moving for long minutes, and the sound recedes and the nausea recedes and he slowly retreats from the edge of hyperventilation.
Recovering, he is torn. He has to walk past the mirror to get out of the room. Will he be able to make it without looking? He has to try! He can't remain in the bath facing the corner all night. So he turns and proceeds to march out, locking his head to the right away from the mirror. But it…it…it -- whatever IT is -- won't let him! He is traveling in some kind of dense plasma, some hissing -- yes, yes, the noise, the electrical background noise is reappearing! -- viscous liquid thing that won't let him go. He can't properly move his arms and legs; he won't make it; he is trapped; he knows he is trapped. And his head turns. He doesn't want it to turn; he tries to stop it from turning. But it will turn. It turns. And there she is: Liana in the mirror, staring back at him, hypnotizing him with her intense blue eyes. No! Green eyes. No! One eye is green and one eye is blue-violet. God, Liana. Why? Why are you there in the mirror with your cat eyes staring at me like that? Goggly eyes pulsing at me like Arthur Dove fog horns. Oh, for the black-rooted, white-flowered moly to dispel Circe's hypnotic potions.
Then it happens. Click, click, click. One after another they come. Gazing at him. Gazing for only an instant, then to be replaced by another. So many of them! Oh, god! Every Liana he has ever known has come to stare at him in the mirror. Click, click, click, the images follow each one upon the other in rapid succession. THE IMAGE! Like modeling clay, the features change into one another. Frightening! to see the features transform themselves. Why couldn't they just come in bursts, not transform? It's like some plastic surgeon's scatological dreamscape. EVERYLiana! As if she was covered with eyes like the wings of a sun bittern in flight! Liana as a baby, a little girl, an adolescent, an old woman, a seductress, Asian, Black, Caucasian, timid wall flower, brazen beauty, tortured faces, ecstatic faces… one after another they appear upon the large glass. Liana: her many I-ams of the One-And-Only-Woman.
O thousand-faced, thy satiric rune!
Magic charm absent all ruth,
Must ever some mad scene wedding hymn --
Roseate sentiments devoid --
Trodden with ruined Trojan women,
Foretell the fall of Atreus' house againe?
He stands mesmerized, the fright just now in abeyance.
The Laws of Manu were an exoteric-ization of a cosmological concept, a despoliation of the Involution. Brahman, Rajanya, Vaisya, Sudra: cosmic functions reduced and defamed to social castes. A travesty!
The faces in the mirror continue to change, but Liana is no longer there. He sees an old Indian chief, an Eskimo boy, a goose girl, an ancient woman of the Caucasus, a young peasant girl, an unshaved youth with a shell-shocked expression and the collar of a Nazi uniform, an American GI with the same facial expression, a middle-aged European woman with tears in her eyes, an Asian woman of the same age with a scar on her face that opens and allows a trickle of blood to crawl across her cheek, faces in fury, faces in pain, faces riddled by hate, marred by madness, hysterical faces, faces filled with laughter and joy. He sees all the faces of humanity flash before him in the mirror: not only the quick and the dead, the good and bad, the light and the dark. At this dyadic interface between inner and outer light emerges the full-valued case: color. Color is to black as m-valued is to the binary… and then the image freezes on his own face. Freeze-frame! Freeze-frame! But the features freeze into muddy smoke and he looks away. When his gaze returns, his image is there again, but collapses to muddy smoke once more.
Where is THIS I's unit of space? What type of space does it localize? How is its space transformed? Indeed, why does it feel it deserves to have a space of its attributes? Minimum time! Minimum time! Fix the unit of space. Ksana: guna entity changing its unit of space. This I; that I. Fix the unit of space. Every space is an I unto itself. Learn that! How else can you enter the interface?
His gaze returns to the mirror and his image appears and changes to muddy smoke again and again and again. He is becoming dizzy with the flicker of the frames. Mirror-that-Smokes!
You can only grow through sacrifice. This is the intent of every chant, every mantra, every training formula: the lost meaning of all ritual. What do you have to sacrifice? What can you offer but your suffering, your claim to be absolutely-in-so-far-as-distinct? THIS is the only real sacrifice there is! the only thing you have to offer worthy of consideration. Knower-of-things, place a mirror before the people; be a practitioner of flowers and song, a sacrificer of words.
He turns away from the mirror and finds he is free to leave the room. And he hears a voice diaphanously soft of tone, pleading erotically: Saaaalmaaacis, Saaaalmaaacis… take me to the lake, take me to the lake. IT, whatever IT was, is no longer apparent. But he knows IT is still in the vicinity, still in the ambient space, in the prevailing AO, his present TAOR. He can feel IT, sense IT breathing on the back of his neck. Should drop a no-go polymagma to get this thing rucked-up right! He must order the space of contention; he must make a gate to hold the moon. Take me to the lake! Take me to the lake! Saaaalmaaacis! In seeking my essence, fill your argosy with ambergris.
Immediately, he exfiltrates the bath and begins the reconnoitering process, intent as a Kit Carson Scout following a blood trail. Penetrating the space of the garden's dry pond, he scrapes the fine gravel into a tall cone shape. It's so hot! Lodged in a cycle of sweat, some kind of saddlebacked fever. And the drumming returns with such force, such power, he must again clasp his hands to his ears. Then he sees HER glowing in argentite moonlight penetrating a momentary break in the clouds. A barking white deer being chased by a mute white dog.
Hakushika! Dance for your messenger. Symbolic ikon, I am a gift of being: yamakara noburimasta. My skin is a purification flag: Ma. Kill me and with the blood and my flesh you will feed the people and with my skin you will prove that this has come to pass: Ma. Make a gate to hold the moon!
Returning to the house, he finds his suitcase and removes a few items which he sets out on the tatami mat. A burgundy necktie is cinched around his forehead as a sweat band, its tail streaming down his back like the body of a coral snake. He ties a chord about each pants leg at the ankle. The light-colored shirt he is wearing is stripped off and replaced by a dark one which is tied in a knot at the navel, and buttoned to the neck and at the wrists. The kitchen provides him with a knife which he tapes -- blade stuck in a piece of folded cardboard -- to his right calf. The storage cupboard yields four lengths of cord, to which he ties white paper strips before rolling them into balls. In Ilse's room, he finds a tube of lipstick and puts two smears on his face, one below each eye.
He moves through the groaning house, cautiously checking every corner, every cupboard, every hiding place he can find. Shadows, he knows, lurk in the commonplace. Something follows him, he senses, while repeatedly examining the space to his rear. He stalks shadows in the garden, oblivious to the downpour, and frequently blackens his face with mud. He prepares the space, sets four markers in the foliage forming a square, determines the likely incoming fields of fire, the best avenues of approach and retreat. He scours the terrain, memorizing every detail. He pulls from his pocket the four balls of cord, strings trip-wires between his markers, and imagines the damage the claymores will do; he hears the pop of a flare, sees its brightness drop and fade, smells the burn in the humid air, cool in wind-swept lavender night rain of slow-strobed sheets. The distant rumble and the flash of incoming, strangely, give him a sense of confidence. The mud between his toes: wasn't that how it was done at night? No wet, lugged-up boots to slow you down in the paddies. No firearms. Discovery is death in any event; stealth the only ally. He carries nothing that would make him over-confident.
Returning to the house, skirting the blue feature of the gravel pond, he goes directly to the bathroom and removes the round mirror from the nail it is hung upon. Quickly, he maneuvers the terrace until he comes to the tall cleyera shrub. He hangs the mirror in one of its branches and stands there staring at it, mesmerized. A huge bolt of lightning sizzles the atmosphere, flash-lights the ambient space, and draws in its wake a drumming thunderous echo. Derek drops to the ground. At the edge of the dry pond he gathers together a pile of fist-sized globular river stones. My god! he thinks, these stones weigh nothing, like they were hollow. It suddenly occurs to him that the whole space must be covered with potential: by hands alone, he spreads the gravel cone evenly across the face of the pond. Exterior preparations complete, he enters the house and assembles what furniture he can find into a barricade about that corner of the room providing the best view of the garden. His Udolpho: this redoubt, this lodge of sweat, is to be his SFOB, his Special Forces Operational Base, for the duration of the operation. Hunkering down, he scans the dark forms to his front, seeking movement. Shit! I prob'ly ain't got nothin' but one a tho' damn MACV hot spot maps. Click! His gaze turns to the left. Someone playin' at battle-sight zeroin', he supposes. Off to his right he hears someone else breaking squelch on a Prick-77. Secure net frequencies. A real ass-kicker. Recognize that sound anywhere. Redoubtable, yes, truly formidable is the opposition. He knows they are there, that IT is there, but he is not afraid. He has been through all this before. Fear has been obviated; he is unitized now, in his element, not caught by surprise like in the bathroom. And he KNOWS he is lethal, because he is completely unpredictable. Despising their civilization -- its values, its imposed states of consciousness -- hating the whole era and what it inevitably is bringing in its wake, he has no attachments, does not care if he lives or dies. He has a midwifing mission to perform; beyond that, he could give a flying fuck. He has no interest in participating in their sick, sorry, diseased future; he is ready for any comer; there is nothing they can imagine he might not do… or his friends; he does have some unusual friends. If you are willing to risk that, Come on maathurfuckur! Charlie Four for fillin' cavities and the dipterous 'butterfly circumcision': the SF medic's retaliatory surgical invocation of androgeny. Ha! There was an inaudible snicker.
Like poet Yeats -- plastic, passive, liquid -- calling for suspensory action on the global suzerain, prognosticating a rise of the true harlot baring all natural wisdom, he squats executing handed crosses as a yantric call to the progenitor of the Lord-of-Close-Vicinity: the Nesting Deity, operator of all functions, all involutes and evolutes.
“Bright Knight, Delta Four-Niner,” he whispers, quietly uttering his Dagger Team's call sign. “Bright Knight, Delta Four-Niner calling Dark Angel.” He is trying to reach A-402. He wants a sitrep from his opcon. “Bright Knight, Delta Four-Niner calling Dark Angel. Come in Dark Angel.”
So, even yet you choose to flee? rather than accept time's cross-over into conscious carrying of silence. Learn chronovision in coloristic deified time. But the period for infantile fears has passed! Your prior occasions clamor for recognition -- those occasions, that is, addressed to your central dogma… or is it your central dilemma?… Dilemma, you ask? Indubitably: still it is where thought can carry, what it can achieve, that governs your being-in-the-world, not what your being-in-itself is made to be by thought. Learn to take notes from underground! How can you get out of made-to-be by means of that which makes? Your Plexiglas wall is a barrier of babble! The WORD is silence made audible. Haven't you comprehended yet that being-in-itself cannot be thought, is before thought is, is silence made auricular as the omnipresent nexus, the fundamental tone, of your being-in-the-world? This WORD is always heard as if from afar; never is it arrogatable. The first twenty-five years of your life were dominated by the spirit of the ILIAD; everything since, like the ODYSSEY, has been a prompting from the feminine impulse. Review your prior occasions of transformation. They were GIFTS, appanages, your only clues, adolescent sojourns in the Grail Castle.
Crouched down in his SFOB, repetitively surveying the terrain before him with sweeping motions of the eyes, seeking the slightest movement, anticipating a CA by the opposition, holding the clacker in hand, smiling at the thought of his widow-makers set in the mud, he begins to review some of the more significant events of his past.

END OF THE QUOTATION. This continues for another 20 pages, but many of the Shinto ritualistic elements that later appear are only recurrences of what has already been presented. Yayoi's environments filled with soft sculpture elements, the repetitive acts involved in making them, and later publicly staging them, could be viewed as, at least, analogous to some of the above described behaviors.

The following quotation comes from earlier in Volume II of the novel (pp. 274-8):

Again her attention returned to Derek's voice.
“W. B. Cannon's description of the stress reaction as a neurohumorally mediated diencephalic function of the autonomic nervous system (flight or fight reaction) set the stage for W. R. Hess' distinction between the ergotropic (sympathetic) and trophotropic (parasympathetic) responses. Possible conflictual patterns of activation and function between the thalamic and cortical levels of brain organization and between the hemispheres were found to be mediated by the reticular activating and centrencephalic integrating systems. Likewise, the centrencephalic reticular network was found to control spontaneous electrical rhythms of the cortex. More recently, studies of autorhythmity in the thalamus suggest that the thalamus may be a pacemaker for cortical rhythms. In the context of these perspectives, and on the basis of clinical observations, Wolfgang Luthe was led to hypothesize the existence of a 'centrencephalic safety-discharge system' for initiating, selecting, directing, and resolving extensive patterns of discharges during the process of autogenic neutralization…”
Ah, yes, autogenic neutralization, thought Isoda. For years he had observed the process in the treatment of schizophrenics and other patients experiencing dissociative disorders and depersonalization, including the 'Doppleganger' phenomenon: sudden inability to recognize oneself, for instance, feeling that one is looking at oneself from outside, the state often being terminated by a tap on the body by another person. This was the experiential aspect of what, in Romantic poetry, was often treated as a mere fanciful image: the double, the spirit, the other-I accompanying a persona in identical form, the Agonippe fountain of the Muses. He had come to specialize in this kind of case because of its relevance to his research interest. This brought him back to thinking about the structure of the collective unconscious. Many of these patients had had traumatic experiences in childhood: near death, suicide of a playmate, the witnessing of some horror during the final days of the war. Others had no such history. But in every case the thematic content of the abreactions involved the living out symbolically of archetypal scenarios.
The settings of these abreactive sequences were often pagodas or temples. Images from, and references to, the Shinto faith were prevalent. Uji-gami, or the tutelary god that looks after a small community, often appeared. The guild kami, the family kami, the local kami: the lesser gods. In his background reading, he had run across an interesting book written in 1894 by an American named Percival Lowell: OCCULT JAPAN OR THE WAY OF THE GODS: AN ESOTERIC STUDY OF JAPANESE PERSONALITY AND POSSESSION. The man was an occultist who had traveled through Japan looking for cases of kami-oroshi: the act of possession. He sought out the sects of the Shinto church practicing the possession cult: Shinshiu and Mitake; he discovered that only through possession can shinki, the god-spirit, be made to circulate for specific ends. Among many observations, he made this particularly interesting one: “For while simple Shinto regards the dead as spiritually living, philosophic Buddhism regards the living as spiritually dead.” The phenomenology presented by abreacting patients in many ways seemed to concur with this.
But pure Shinto was difficult to grasp. Before the appearance of Buddhism in Japan it had not even had a name: it was designated the Way of the Gods only to distinguish it from the Way of Buddha which had arrived from China. There was no writing on Shinto prior to the introduction of Buddhism and scarce information exists from archaeology, though the religion's origins are assumed to be in Japan; there are some conjectures from ancient oral tradition (after reading the records and chronicles, the KOJIKI and the NIHONSHOKI, he had poured over Imbe Masamichi's 1929 account: SHINDAI-NO-MAKI KUKETSU -- Oral Tradition in the Age of the Gods). Yet, an animistic 'participation mystique', that universal phenomenon of the primitive world, seemed to be a hallmark. Gods, men, the whole of nature are conceived to have been born of the same parents. Uji-ko, Shintoist parishioners, have a strong tendency during ceremonial occasions to experience from the dictates of this conception.
So, he had dissociative patients, undergoing complicated patterns of abreactive discharge during autogenic neutralization, exhibiting archetypal thematic contents in settings filled with Shintoist reference. Moreover, the Doppelganger phenomenon presented many of the characteristics attributed to possession. And most often, though not always, the patient had a history of early trauma. Definite patterns of symbol formation constellated on complexes; outer objects assimilated to grouped feeling-toned contents. And all this psychic activity being produced by a physiological process: brain discharge. How was he to conceive of the structure of the unconscious, personal and collective, so as to account for the involved phenomena in relation to cortical function, for instance? Would quantum approaches in any way be of assistance? He had to understand how the 'complex' structure in the personal unconscious related to the 'archetype' structure in the collective unconscious, and how the energy from one could activate the other. This was the same old problem he had been contemplating for four decades. In the patient undergoing the therapeutic process, we see the archetype providing the negative entropy driving the symbol formation so essential to neutralization. But what about the case of Hitler's speech? Do we see the inverse process at work: the energy of a complex constellating an archetype which in turn drives collective patterns of behavior? Hmmmm.
Derek finished his talk, the last of the session. He gathered his papers and made to leave the podium.
“Young man,” said Isoda, addressing Derek and shuffling up to him.
“Hai, Sensei, Yes, Professor?” Derek replied, bowing his head and shoulders.
“Have you read Jung and Pauli's book THE INTERPRETATION OF NATURE AND THE PSYCHE?”
“Yes, I have, but it's been quite some time ago,” answered Derek. “I mastered the conceptual content of Jung's collected works my second summer back from the Vietnam War.”
Isoda carefully studied the young man. Was this the boost of an insufferable arrogance? Or was the fellow simply stating a fact? Given the content of the presented paper, he decided it was probably an accurate assertion.
“Have you thought about whether your physics ideas might shed some light on the structure of the psyche?”
“I have been aware that Jung thought there was some sort of correspondence between his conception of the psyche and Einstein's general theory of relativity. But you seem to have something specific in mind, not just generalities. Am I correct?”
“Yes,” Isoda responded. “I am particularly interested in the relationship between the psychological complex and the archetype.”
“And?” encouraged Derek.
“With Freud we find that the complex is viewed as having an exclusively disruptive influence on the functioning of the psyche. The complex is due primarily to the accumulation of repressed material and represents a locus about which regression to earlier stages of psychological development crystallize, thus generating regressive behavioral manifestations. The treatment process in large part is designed to depotentiate the complex -- ideally to eradicate it -- and thus liberate the entrapped libido so it can be utilized for psychological development.”
“Ummmm.” There was a slight bobbing of the head.
“In contrast to Freud, Jung gives to the complex an important role in the normative functioning of the psyche. He suggests that the complex is a fundamental structural element which can never be eradicated, nor should such an attempt be made. The complex becomes a disruptive element only when disturbing material from the personal unconscious accumulates about it or when it becomes the focus for constellated archetypal material which remains in a state of non-integration. These disruptive elements associated with the complex are viewed as becoming activated primarily as a result of a lack of balance of the various psychological functions, rather than due to repression of the natural expression of libido.”
“Hmmmm.” Derek laid one arm on the podium.
“Jung used the term 'nodal point' to characterize the structural significance of the complex. It may be useful to view the complex as a point in some sort of extended matrix or lattice which represents the structural framework of the psyche.”
“Sound like Boscovich's point-centers-of-action to me.”
“What was that?” asked Isoda.
“Uh, Boscovich is the proper name, I believe. I ran across mention of it in a book by L.L. Whyte entitled THE UNCONSCIOUS BEFORE FREUD.”
“Interesting… Now, the complex could not be eradicated because it forms a basic element of the energic framework which constitutes the psyche. The complex would be a confluence of psychic energy or libido. If we imagine a matrix or lattice of points with connecting lines, the points would represent the complexes and the lines the flow of libido between them. The lines would essentially designate interaction channels or resonances between the complexes. The flux of libido between nodal points would constitute the dynamics of psychic processes.”
Derek nodded to indicate that he was following the ideas.
“Developing this model further, we could imagine an archetype to be a particular configuration of interaction channel resonance between the nodal points or complexes. A given archetype would be represented by a given net structure or lattice of points and connecting lines, the overall configuration of the given net capturing, in its form, the energic relations associated with the given archetype. The distinction may be made between an archetypal symbol and the archetype-in-itself. The archetypal symbol may be considered a symbolic referent that signifies the archetype-in-itself, which is a mathematical relation-structure in the sense of Russell and Whitehead. This mathematical relation-structure (the archetype-in-itself) captures, in its form, the overall set of energic relations which drive the observed psychological processes associated with a given archetypal symbol. From this perspective, then, a given archetype-in-itself becomes a given lattice configuration of interaction channel resonance between complexes.”
“Very interesting,” observed Derek. Hmmmm, he thought, archetype as mathematical relation-structure; this structure as a set, a Cantorian infinite set. Cantor dust. And the paradoxical circularities arising with infinitude being the result of holes poked through the transcendental covering space of simple-identity the elements of the set appear to be cloaked in. The 'well-ordered' (in appearance only) elements have hidden shadows peppered all over the space: the MULTIVALUE! These sets need to be plotted by implication on a Riemann surface stack with its projected multivalued reference space. Archetype as a topological net across sheets on a Riemann surface. All of mathematics being codifiable in set-theoretical terms, is already there as the collection of structural properties constituting the collective unconscious. Learning is remembering: Plato's anamnesis. Mental illness is a traverse of mathematical space in symbolic terms without having access to the semantic content of the experience. The associated abnormalities of brain discharge trigger the biochemical markers of disease. This is not to deny that the process can work in the reverse direction, however. “Please do continue.”
“Jung's association experiments could be viewed as an attempt to determine the manner in which a given complex sets up a determining tendency on the flow of psychic events. As a result of the accumulation of libido, the complex establishes a set of event gradients in the psyche along which psychic events flow. The association experiments could be viewed as an attempt to map these gradients. The complex becomes not only a focal point of libido, a concentration of psychic energy, but also a locus that radiates a determining tendency on the flow of psychic events. The archetype-in-itself represents a set of such complexes organized into a highly integrated structural configuration or network.”
“An anastamosis,” offered Derek.
“Exactly, but how can we expand the idea so that it exhibits useful isomorphisms with physical models? This is a difficult problem because Jung's conception inevitably suggests some form of static structure in the manner of the Greek view of the cosmos with its regular polyhedra and Platonic ideas, et cetera, while the models of physics are infused with dynamism, flow, perpetual change. How can these two points of view be reconciled? One thinks of stereochemical lattices and how they determine the manner in which chemical reactions take place… but, quite frankly, I have not gotten far with the analogy.”
“Consider this,” offered Derek. “The complex acts in the psyche just as the mass center acts in spacetime. The complex radiates a determining tendency on the flow of psychic events. This radiating determining tendency could be considered directly analogous to the gravitational field. The 'field' of the complex sets up event gradients in the psyche just as the mass center curves spacetime and in so doing sets up gradients along which events flow in its vicinity. What happens if a complex or a nodal point in the psyche attracts to itself a very great amount of psychic 'mass-energy'? This may be one way of representing structurally what occurs in dissociative reactions, for instance. Do the event gradients it sets up form an event horizon? Does the complex become a psychological blackhole? Does the blackhole bridge a multiplicity of semiautonomous part personalities?”
“Actually, that does seem to describe very well what happens in the pathogenesis of dissociative disorders. The complex gathers about itself an extraordinary mass of psychic material which, in AT, we see released as symbolic formations in abreactive discharge. You have more thoughts on this?” asked Isoda.
“Well, there is a mathematical method called the Regge calculus which represents states of spacetime curvature as n-dimensional lattices. It may be that the archetype-in-itself is such an n-dimensional lattice representation of the curvature configuration which the psychic event gradient is. And there is reason to believe that coherent biogravitation might be associated with superconductant processes in the brain. Moreover, the instantaneous neuronal firing pattern in the cortex constitutes an elaborate point set that could theoretically be connected together into a lattice representing a curvature configuration -- a curvature configuration that might be a biogravitational hologram. All the elements seem to be there for constructing a gravitational model of Jung's conception of the psyche.”

END OF THE QUOTATION. Yayoi's work, of course, has very much involved net structures. Her early childhood was spent in Japan during the war. I have never read anything about this period of her life. It seems possible that, were there some experienced trauma, this could later, from, say, age 10, have given rise to spontaneous onset of autogenic abreactions, the content of which she could not understand, and which greatly frightened her. Such fear could easily have led to engagement in “neutralization antagonizing forms of resistance”, to use the AT term for blocking the pattern of discharge orchestrated by the hypothesized “centrencephalic safety discharge mechanism”. More than two dozen forms of such resistance have been identified. One consequence of engaging in such resistances could be migraines, which could then possibly have established some facilitated pattern of discharge forming itself into a recurrent aura characteristic of Yayoi's unique case. But migraines would not have been required, nor even “early childhood trauma” in the normal sense of that term. Prescriptive enculturation to an especially brilliant and sensitive childhood mind, involving glutamate-induced neural network wipeouts as it does, is trauma enough to produce all these phenomena, including what would appear a migraine aura. Such an aura can be personified. There is another shorter quotation from the novel that just came to mind that is highly relevant here, a statement concerning one class of such personifications. Derek says the following in a conversation with Ilse (p. 259, Volume I):

“Look, I believe that the human need for war arises out of the denial to experience of the collective aspects of consciousness. These become buried in the unconscious and, since they cannot find healthy social expressions, emerge in regressed form as collective violence. The allure of war is to taste momentary loss of self in collective awareness -- like the petite mort of sexual orgasm. The mass hysteria involved is very like a state of collective demonic possession. The person participating in an atrocity action, for instance, is simply not an individual for the duration of the experience -- even if the act is perpetrated by a single person: the collective unconscious does not require the physical presence of a group. Many of the 'psychopathological' aspects of PTSD, I believe, relate to the continued constellation of collective contents. The collective energy gestalt associated with the mass violence and activated by the dissolution of individual identities is recorded as archetypal patterns of neuronal facilitation in the brains of the participants: electrical predispositions imposed on the cortex, a collective induction. You might say that a kind of electromagnetic 'ghost' is made to cling to the brain. Some primitive rites may have been designed to dissipate this specter; various psychotic behaviors may represent a struggle with it… And this 'ghost' is not just an after-the-fact residue of the killing; it's right there on the battlefield when the murder goes down. Drivin' your luuuuurp inta Injun Cuntry! If you're tuned-in, you can sense its presence: sixth sense. Deep serious shit, mon! Ain't no time ta sweat da small stuff, diddy-bop, dream about DXin' a gook. It's a pattern of psychic energy in the neighborhood of the coming kill. You can smell it, taste it, feel it crawl along the hairs on the back of your neck. Knowin' your dork is in the wrong hole, ya drop some Special Forces popcorn, swallow a greenie, take some uppers, gulp a green bomb. Some people find sensitivity to the presence of this 'ghost' is as good as radar; it's either boogie time and adios motherfucker, time for a little E & E shuffle, right you should un-ass and dee-dee-mau, Hotel-Alpha most ricky-tick, sky, make-yoarsel'-a-hat, beat feet, or necessary you get on the horn and ask your buddies back in the camp to crank up the four-deuce, forget the smoke, and come walzin' right on in with the HE. Comprendi?”

END OF THE QUOTATION. Such a “ghost” -- personification of an aura in less threatening circumstances than those described above -- might appear to a child as a “monster”. There was a book written in the late-1950s, in translation entitled Harp of Burma, which describes an ex-Japanese soldier who returned to Burma after the war to dissipate the ghosts of the dead. He apparently spent quite a few years ritualistically engaged in this activity. If Yayoi's art activities evolved as a way to dissipate a personified aura, and she describes her art as being the way she learned to deal with her “illness”, whether migraine-related or not, these activities, pursued over decades, could have become a royal road to mapping contours of certain psychic processes (and their physical substrates) few others have had such intense, prolonged, and creative engagement with. Her artwork could be regarded the record of such exploration and such mapping -- and an artistic codification of the involved mathematical hyperspaces. If this is, indeed, correct, the corpus of her work surely is, if not the most important produced by a 20th century artist, then one of the very most important. But the actual import thereof will not be comprehended until the falsifications of quantum theory are transcended and Sakharov's multi-sheet model is viewed in relation to an uncorrupted version of quantum mechanics.

The “Ma” of animistic Shinto may be an analogue of the Hilbert space (abstract hyperspace) of quantum theory, but not interpreted in relation to probabilities -- rather, under m-valued logics, with the identity transparency, the participation mystique, implied. There are several papers on applications of quantum theory to modeling the autogenic brain discharge (involving superconductant processes associated with intraneuronal DNA) posted under the “Ithaca Papers” link on the MOON website.

I should also mention the fact that the literature associated with Sri Aurobindo, a leading Indian revolutionary in the pre-Gandhi period, and, into the 1950s, a learned spiritual teacher, as well as a Cambridge-trained scholar of classical Greek literature, describes “warm golden dust of Supermind” as being a characteristic experience of all yoga practitioners who attain a certain very high level of Samadhi. Phenomenological descriptions of this given in his book Letters on Yoga are uncannily evoked by many of Yayoi's early drawings and metaphorically mirrored in her later works.

Somehow I never learned about Dziga Vertov. I one-hundred percent agree that “convincing people to 'believe' in such a world-view [as explicated in MOON] is a loser of a strategy”. In this regard, the analogue to subliminal programming is Musculpt. A Musculpt based on Stockhausen's THEORIES of music, Vertov's perspectives on film, Yayoi Kusama's approach to environmental sculpture, and Alexander Karpenko's m-logically-valued treatment of prime numbers -- perhaps. And while this subliminal programming (a mass meditational induction into a collective state of deautomatization) of the median human RE-TAKE on time, identity, spatial order, simultaneity, conjunctive disjunctions, and so on transpires via formal innovation in film-evolving-to-Musculpt, there needs to be an incremental ingress to hands-on manipulative RE-TAKE on the same Kantian categories via m-logically-valued monetary units -- something explicit to complement the subliminal. But these two, it seems, can be little more than mere adjunctive therapy offered by the general practitioners amongst us. No mere across-the-board lifting of the median state of consciousness will be adequate to the present circumstance. Certain very specific patterns of archetypal constellation have transpired. Even if everyone were simultaneously to enter Nirvana-for-a-day or the Kingdom of Heaven, the patterns of archetypal constellation would still continue to set the behavioral gradients. Derek's “third voice” might say something like:

Those of you who attended that Briefing for a Descent into Hell were given a very specific mission to accomplish. Doris Lessing had that much right before she backed away from serious work. Generalized expansion of consciousness is not that mission. What are the specifics of the mission? Among those who remember attending the Briefing, not one can quite remember anything more concrete than vagaries. There was a map provided. That much drifts out of the mental fog. The specific archetypal constellation has to be charted. And then TOOLS like Musculpt and m-logically-valued monetary units, and ????, and ???? -- try to remember! -- have to be specifically brought to bear upon the branch points of the archetypal constellation lattice such that several very specific taps are made in just the right rhythm with the “diamond-cutter's hammer and chisel”. If you don't wake up and remember what the assignment is, woe unto you when the next such Briefing is given! You will not be able to remember so long as you remain ATTACHED to a personal identity. Ask yourself why the choice was made to identify with a personal identity.

The notion of collective responsibility has been made illegal; indeed, it is a war crime, a crime against humanity. In this way the big events, the whole pattern of recent history, can be pinned on a few authoritarian historical figures, and all other personal identities are free of responsibility: they can only be victims. These things, events of history, are far bigger than me! Since I am me and only me, I am not culpable! I bear no responsibility! One thing I've found that some familiarity with (infinite) m-valued logics provides is absolute certain knowledge that the (finite) world, which most everyone thinks is all there is, is so small an infinitesimal of all that impinges upon ones being, ones fate, ones responsibility, as to be inestimably small. There are few things one can have absolute certainties about; relativities are one of those few things. We imagine that what we see presently going down is the full dimensions of what is going down. We imagine that if we personally escape what we see going down we have escaped what is going down. Some familiarity with m-valued logics rapidly dissipates such hallucinations. What is now going down, is not only going down now. Looking closely at the notion of “now”, particularly so through the lens of m-valued logic, what is now going down is going down “for all eternity” -- which is One Hell of a lot of culpability. Looking over the edge of what is going down for all eternity, which is a lot of wrath of the gods, is one way to gain some small real insight into the Tibetan Book of the Dead and the Old Testament. As Derek's “third voice” might say:

A second wasted is a lost lifetime, maybe even a Klein Bottle of lifetimes. Not knowing that this is the actual case, for that second, helps during that second and only that second of forgetting -- not the Klein Bottle of lifetimes lost to the wrath. What is now going down is not something that “happens” to you -- happens from outside, thus exonerating you. The subject-subject/subject-object/object-object topological re-entry involved simply doesn't permit exoneration. It's not an “ought issue”. It's not a matter of existential ethical injunctions. It's simply a matter of the subject-subject/subject-object/object-object SHAPE of that dead body laying there in Baghdad dust -- all such “bodies”, human and non-human. There is no escaping that SHAPE, that identity topology. How could there be? And that is the only real meaning of the word “wrath”. Wrath for all eternity is just a matter of SHAPE, purely mathematical, no more mysterious than the glass sitting on the table top. This SHAPE and the prevailing archetypal constellation, are somehow correlated. Somehow how? Learn that! But don’t' think this correlation can be decoded by a single sudden burst of insight; its far too complex for that. That insight will have to be a staged walk-in, and a walk-in, probably, through the learning that transpires while providing the various required forms of adjunctive therapy: Musculpt, m-logically-valued monetary units, ????, ???? Try to remember! Try to remember! This will have to be learned, one step after another. It's not a matter of one FRACTION subliminally programming another FACTION; it's a matter of collective learning; and all-learning is any-one fully remembering the subliminal program -- which is the specific “mission” bequeathed at the Briefing. One major clue: culpability is not an imputation; it's in the form, in an attribute of the SHAPE. The present movement into the foreground by Fertile Crescent religious dynamics is a shift automorphically designed to focus the human sensibility upon culpability. Non-orientable identity topologies act for all time, for all orders of time.

Maybe the perspectives on film you discuss, Vertov's in particular, can facilitate arrival at a clearer apprehension of this SHAPE -- and its embodiment of inherent culpability and inherent wrath. Such clear apprehension is probably a prerequisite to the collective action required to successfully transit the coming cusp.

So, I should tell you in ₁T₂-logically-valued English what my other-I-am's thoughts on this are? Such a telling could only provide a most vague impression, you know, as the lingua franca amongst I's is Musculpt, an m-logically-valued sub-verbal synesthetic language wherein orders of logical-value are incommensurate. As an order of logical-value deautomatizes under time-slow-down (special relativistic alteration of the baud-rate of first-order time itself, time dilation, that is, not a mere modulation of time-rate perception as the baud-rate of local consciousness increases to near ITS limiting velocity: “…kasana, what space does this I localize?”, as Derek's “third voice” keeps iterating cogitate, cogitate, cogitate, cogitate… Learn that! Learn to carry that “third voice” as a mantra demystified), and linguistic sub-verbal-ness is approached, grammar and syntax are the first to become de-generative, then morphemes and phonemes, as semantic gestalts, the attractors/de-composers, continue to hold syntactical structures in their temporal envelope. Schizophrenic “word salad”: something necessarily experienced by anyone transiting to higher states of consciousness. How else get back to the meaning, which is the only real transducer, the only rhyme and reason in ritualistic cultivation of mathematical metaphor (yantra-mantra): de-generative linguistics, time reversal of the form of Piaget's stages of cognitive development in the child, wherein the Euclidian invariants informing automatization of Kantian space and time cognitive categories are replaced by the non-Euclidian (à la Luneburg). But there are fast transits, slow transits, stalled transits, speed bumps, each with their own unique identity-affinity landscape and configuration space -- just like cloud-form topologies of the female orgasm (and the male hyperorgasm). Even status orgasmus as a counterpoise to status epilepticus. As Schrödinger surely was trying so hard to familiarize himself with. Ah, THAT cloud chamber, THAT flotation tank! The place to work this out is in humans learning to speak dolphin, not dolphins learning to speak human. “But who will fund it?” as Lilly kept demanding of this I-am. It's mere white noise to them. Generative semantics will never be well-understood, let alone well-ordered, absent incorporation of the loop-quantum-gravity attributes of the wave properties of superconductant intra-nuclear neuronal and mitochondrial perineural DNA, which encode the transliteration compilers by which “aspects” of sub-verbal-ness are converted to elements of the universal grammar for generative generation/de-composition of natural verbal languages. I mean, Leibnitz had a lead on this, but then Newton dropped the ball! Believe it, don't believe it. Such butterfingered acts cause wars, in this specific case the Franco-Prussian War, World War One, and World War Two. And maybe yet a real-time War of the Worlds.

Consider the precedence of precedence relations: logical precedence, ontological precedence, temporal precedence (in that order). This was Derek's long 1963 thesis-for-the-Dean as a first-semester freshman, for which he received a B- and upon which so much time was spent all his other grades suffered: “The Predicament of Existentialism”. White noise to the Dean. Essence precedes existence; existence precedes essence: Plato versus Sartre (Plotinus, Hegel, Cantor, Schrödinger, Heisenberg, Aurobindo, Gödel hiding in the wings). Pull precedence out of both propositions and m-logically-valued understanding starts to dawn (even if, at that tender age, you have yet to discover the existence of m-valued logics). Does this mean that there are no precedence relations whatsoever or does it mean that the only possible precedence actually actualized is amongst precedence relations themselves? This is an issue neuroscientists cannot escape without one of their fudge factors. Is the mind produced by the brain, as the neuroscientists maintain there is overwhelming evidence for? Were this the case, the brain would have ontological and temporal precedence over the mind as emergent property. What about logical precedence? And is mind to be conflated with consciousness? On what basis? Where is your radically empirical evidence, your experimental data concerning this? In FACT, the publicly available record of 6000 years of unrelenting Eastern radical empiricism overwhelmingly demonstrates that mind cannot be conflated to consciousness. That such conflation is a state of inflation. What does comprehension of this do to the hypothesized precedence relation between brain and mind? Does mind produce its brain? Not too likely. Does universal consciousness, which is unconscious to mind, produce its brainminds? Is (universally unconscious) conscious mind localized and (particularly unconscious) universal consciousness non-localized? Is the relation of brain and mind topologically equivalent (a precise notion) to the relation between space and counterspace, temporal operations and counter-temporal operations (with all the hypernumber arithmetics and elementary particle matrices involved)? And do all these considerations devolve to equivalence to the Riemann Hypothesis concerning distribution of prime numbers, ₁T₂-logically-valued truth of the hypothesis indicating brain-over-mind precedence and such-logically-valued falsity of the hypothesis indicating an absence of precedence relations between the two terms? This, necessarily would involve the idea that truth-value is not the foundation of logic. Is that likely? Quote a recent communication from Alexander S. Karpenko, Head, Department of Logic, Moscow State University, arguably the world's leading authority on the m-valued logics of number theory:

Dear Mr. Pensinger,

Sorry for some delay in answering to your letter. Thank you for your high appreciation of my work in the field of many-valued logics and prime numbers. After reading in Internet “Pensinger on Karpenko” I decided to make a short version of my book Lukasiewicz's Logics and Prime Numbers in English. It's not easy work for me. First chapter for this book is already translated, and I send it to you. In this chapter special attention is paid to an interpretations of truth-values of Lukasiewicz's logics. However, I agree with your opinion that “truth-values cannot be the foundation of logic”. It is relation between prime numbers and Lukasiewicz's logics that supports this idea. I always thought that “logical” properties of prime numbers in some complicated way is connected with structure of physical reality. To comprehend the issue generally efforts of experts in different field of science is needed.

Best regards,
Alexander Karpenko

Studies of the loop quantum gravity of the wave properties of superconductant DNA will be intimately involved in systematic investigations of such issues. For we know very well by now that the brain is not contained by the brain.

The best review article I've come across on the quantum DNA issues as to why the brain doesn't contain the brain is at this point old: published in 1986. This article seems to survey primarily the non-classified spin-off of research conducted at Los Alamos (and associated University of Arizona) in the first half decade following publication of our 1979 superconductant DNA model. “Electromagnetic Field Interactions with Biological Macromolecules”, by Lynn Surgalla, published in the journal brought out by the Psychotronics Association. He reviews articles most notably by Adey, Davydov, Frohlich, Hameroff, Liboff, Pilla, Prohofsky, and Swicord. He does not mention our superconductant DNA model, though everything he discusses in his article is directly implicated by that mathematical model -- and his account of his and the work of the others does not provide such a model, or a believable such model. Anymore than Fritz Popp's and Mae-Wan Ho's models are believable. He does not mention Gilbert Ling's Association-Induction Polarized-Multi-Layer (re: multi-sheet model) Fixed-Charge conception of the cell “membrane” phase boundary and intracellular water, without which none of the phenomena discussed can actually be understood. He does not mention the material on frequencies identified by Royal Rife and his followers, which is the only non-classified compendium -- whatever the accuracy or inaccuracy -- to my knowledge available. Even so, this 20 year-old article inescapably leads the reader -- without mention of the notions of relative-state activation of the brain and spontaneous localization and fusion by autogenic brain discharge -- to contemplate the degree to which brain processes are not contained by the brain.

What do I think? I think that the several major pre-adolescent neuronal “etchings” by glutamate (see Allan Schore's Affect Regulation and the Origin of the Self and James Austin's Zen and the Brain, earlier discussed, and their extensive bibliographies) are the result of prescriptive enculturation (forced indoctrination) sociobiologically transmitted generation to generation, the final result of which is removal of the intrauterine brain's inherent capacity to utilize m-valued logics via wave-effect quantum processing. These etchings (and associated neural network wipeouts) constitute, using psychiatrist Karl Jansen's term, a “near-birth experience”. This is as near to birth as birth ever gets. This is how the physical body emerges as a body of learned behavior from the body of universal consciousness carried by higher-order temporal operations (loop-quantum gravity zero-point fluctuations) on the m-logically-valued reference space (Hilbert space under m-valued logics) and localized by superconductant neuronal and perineural DNA. These etchings place universal consciousness in-and-only-in the mind associated with a brain (as counterspace to space, counter-temporal operations to temporal operations). After such etching is completed, a higher-logically-ordered whatnot (oversoul, Atman, whatever) has become a person, a person “in” his or her experience, experienced as his or hers, and only his or hers. Early-onset idiopathic “epilepsy” and childhood-onset “schizophrenia” may on occasion arise when a child (like Yayoi Kusama, perhaps) struggles intensely against prescriptive enculturation, thus facilitating neutralizing autogenic abreactions which contravene the glutamate flood causing excito-toxic neuron cell death. Autogenic neutralization so contravenes, I would imagine, by utilizing the coherent wave production of superconductant neuronal and perineural DNA in neutralization-enhanced long-range phase correlation to induce a counter-flood of endogenous ketamine to blockade gated channels of NMDA receptors used by glutamate to resolutely impose lacuna-on-the-brain. The (-)ketamine isomers' interaction with magnesium ion channels must be set within the context established by Gilbert Ling's multi-sheet model of the phase boundaries within which the NMDA receptors reside. Sub-clinical autogenic neutralization struggles with forced imposition of enculturation as neurochemical dyscrasia, becoming increasingly clinical “epilepsy” or “schizophrenia” as glutamate wins out by virtue of its social support network and long-acting properties (cell death), whereas endogenous ketamine is short-acting and merely induces anesthetic effects, not death. For good reviews of relevant findings and lists of references, see Karl Jansen's article, “Neuroscience, Ketamine, and the Near-Death Experience: The Role of Glutamate and the NDMA Receptor” (in Lee W. Bailey and Jenny Yates, The Near-Death Experience, A Reader, Routledge, 1996) and “Decoding Schizophrenia” by Daniel C. Javitt and Joseph T. Coyle, Scientific American, January 2004).

Thus, we (Schrödinger's cat reading the Tibetan Book of the Dead) see that near-birth is induced by repeated actual glutamate-flood death (of brain cells). Full birth (into absolutely-in-so-far-as-distinct separate selfhood) would be unmitigated death: total cosmic exile (not a possible-world logic). Piaget's stages of cognitive development are enculturation-induced removals of levels of neural capacity for orders of m-logically-valued wave-effect processing. These waves are not produced by a brain; they stand as a brain. They stand only under first-order time. Mind is first-order time standing as a brain. Brain is first-order time localizing a mind. But when one gets out of ₁T₂-logical English into m-logically-valued Musculpt by autogenic neutralization enhanced glutamatergic blockade, one is many orders of not-ones -- regardless of mind standing a brain and brain localizing a mind (lower-order activities). Full death, too, would be unmitigated birth: total cosmic exile (not a possible-world logic). Those unborn cannot die; those who cannot die are unborn: such is life.

No. I absolutely will not write this material in normal discursive prose. I will never produce a ₁T₂-logically coherent step-by-step account of what I have come to comprehend. First of all, it can't be done, for it is logically impossible. Encapsulating m-logical values in 2-valued logic, indeed! And even if it were possible, I still wouldn't do it. Why should I save the lives of my executioners? The percolation process has been underway for a long, long time. When the cusp on the present global transition is reached, the prevailing institutionalization will fall like an avalanche. And just as has occurred so many times before, those in mass hysteria will act out promptings from the collective unconscious which has long since identified the classes of human beings most culpable: those in the indentured professions, indentured to the Cartesian-Newtonian nation-state and its supraordinate agglomerations, particularly the physicists and medical doctors, endangered species. This is not yet fully visible, but the time will come when it is pellucid. Each piece of black propaganda produced makes the indentured professions evermore endangered. Discrete conscious minds may eat the reductive drivel, but not the larger collective awareness, which registers everything and forgets nothing. Black propaganda only builds the “devil's staircase” higher and higher.

A particularly egregious example is John Casti's The Cambridge Quintet (Perseus Books, 1998) which presents a popular account of certain aspects of various metaphysical perspectives on contemporary thought about artificial intelligence and neuroscience through a fictional discussion amongst five superlunaries so improbable as to border on character assassination. Schrödinger, for instance, is referred to as a materialist (p. 54) and his sexual activities characterized in locker room tone independent of the distinctly non-materialist Tantric context within which Schrödinger understood them. The reader is left with the impression that Turing committed suicide in 1954 because of being arrested for homosexuality in 1952 (p. xvi), when almost surely this was only a contributory factor, the main factors involving just the sort of manipulation, misrepresentation, and misuse of his ideas Casti undertakes in this book. Moderated by C. P. Snow, the unclassified Los Alamos, Santa Fe Institute, University of Arizona take is presented through the mouth of Alan Turing, while the three others (J. B. S. Haldane, Schrödinger, and Wittgenstein) are used to raise easily parried objections. The usual techniques of black propaganda writing are employed (Casti spent a lot of time at Rand Corporation before becoming associated with SFI), particularly “breaking off” when the logical march carries the discussion into areas not easily dissimulated and “calling the thing by the name of its opposite”. Breaking off always occurs, for instance, whenever m-valued logics (discovered 28 years before the hypothetical discussion is described as having taken place) inevitably would have to be mentioned -- at many locations in the text. A particularly glaring example of “calling the thing by the name of its opposite” comes late in the book (p. 149) when Casti has “materialist” Schrödinger say, “All selves are united in one consciousness; we are all different aspects of a single mental unity.” And Wittgenstein then immediately observes that what Schrödinger seems to regard as inescapable is “…hermetically separated consciousnesses.” Why is this black propaganda device used in this context? To give the wrong impression to the reader, i.e., that Schrödinger's ideas about identity derive from fuzzy Eastern metaphysical gobbledygook, not from the hard science realities of quantum mechanics: superposition of states described by the wave-function in Schrödinger's wave equation.

The notion of “state” is resolutely skirted throughout the book, though it inevitably arises on several occasions, only to be swept under the rug. The closest Casti comes to dealing with the issue is the following from Turing (p. 129): “…when the character changes we think of it as a change in the machine, but the situation is merely the configuration of the machine described by the character.” This serves as a definition of the notion of state. Another black propaganda technique is to employ figures of speech or some approximation thereto whenever the reader's attention is to be directed away from a lacuna in the argument. “State” and “identity” have to be dissimulated, and Schrödinger cannot mention his cat, as he does not in all the instances he would have, because one purpose of this book is to mess about the issues involved in evaluating import of the current rapid march toward quantum computing, mess about so as to keep m-valued logics out of the quantum computing arena (which is necessary to sustain the probability amplitude interpretation of the m-valued functions of the wave-function of Schrödinger's wave equation, an interpretation Schrödinger never accepted). Quantum computing is the greatest threat yet to the Cartesian-Newtonian nation-state and its supraordinate agglomerations. Enormous quantities of black propaganda are required if this threat is to be dissipated.

Another impetus for writing of this book is the dangerously accumulating evidence for a “fluid genome”. That this was a motivation for the writing is made abundantly clear by the vociferous, indeed, frothing at the mouth, attack launched on Trofim Lysenko. Throughout, no statement of Lysenko's ideas about inheritance of acquired characteristics is offered amidst the condemnation -- and no reasons for the condemnation are stated. This is a plausible outburst by Haldane in 1949, but the reason for incorporating it into a book printed in 1998 is to back-door debunk implications of the fluid genome for inheritance of acquired characteristics. Those of us unclassified can only surmise what Los Alamos really knows about these implications -- but surely these implications have to do with the quantum wave properties of superconductant DNA (which do not sustain the probability amplitude interpretation of the m-valued functions of the wave-function of Schrödinger's wave equation, an interpretation Schrödinger never accepted) -- wave properties strongly suggesting that DNA engages in non-probabilistic m-logically-valued quantum computing of non-ionizing environmental radiation input. Quantum computing is the greatest threat yet to the Cartesian-Newtonian nation-state and its supraordinate agglomerations. Enormous quantities of black propaganda are required if this threat is to be dissipated.

Yet another impetus for the writing of this book is assault on the traditional Western notion of personal identity currently being mounted by the technologies of virtual reality, holography, and multimedia (with the latter's synesthetic implications). As Casti has Turing say (p. 143), “Isn't the identity of a person over the course of time one of the most fundamental truths of all? Just think of all the implications a change in this view would have throughout our entire system of beliefs.” Indeed, fear of these changes may be regarded the rhyme and reason of this book: whatever is necessary must be done to prevent these implications from playing themselves out. The leading dissimulators are absolutely fully aware of what they are doing. Think of what that implies about their motivational syndrome and the human and biospheric costs they are willing to incur! Of course, these implications Casti's Turing refers to have been percolating through the institutionalization of the Cartesian-Newtonian world construct ever since colonialism prompted translation of the Great Books of the East into European languages (giving rise by projective identification to “yellow peril” hysteria in the 1870s as Cantor produced his ideas about transfinite sets, the most fundamental threat to Western personal identity there could ever be). What is unique about the present circumstance is that this percolation process is about to enter a state of self-organized criticality in many sectors of the Cartesian-Newtonian institutionalization. It is highly unlikely that Turing would have made such a statement as that given above, at least not the pre-Bletchley Park Turing, the Turing before being mentally raped by British intelligence. Given Turing's early-30s orientation to study of transfinite sets, except under conditions at Bletchley Park, it is highly unlikely he would have settled upon a machine with a finite number of states (however defined) and a finite number of operations upon a tape of infinite length. He was acutely aware that all of Gödel's findings and the parameters established for Hilbert's Decision Problem involved assumption of the validity of the Law of Non-Contradiction, that this law is violated in the Liar's Paradox, and that the self-referential statements this paradox is an example of is the basis of m-valued logics, first rigorously articulated in 1921. Turing also knew about the m-valued functions of the wave-function of Schrödinger's wave equation. The percolation process was rising to self-organized criticality at the very time Turing entered his field -- and this certainly had something to do with the deep-structural origins of WWII. The war quenched for a time the approach to criticality. Absent Bletchley Park, Turing's universal machine would have become a transfinite state machine. He would have beat on the involved issues until they were resolved. Gender transparency relates strongly to identity transparency, so the mental rape at Bletchley Park would have been hard to separate from the anti-homosexuality statutes: two aspects of the same coercion. After the war, Turing could not find his way back to where he had been intellectually in the early-30s: the intervening mental rape prevented this. There had been a discontinuity imposed on his personal identity, just the sort of thing most efficacious in producing chronic post-traumatic stress disorder with its multifaceted autoimmune consequences. He was on the wrong intellectual track, knew it, and knew he would never be allowed to get back on the right track. That simply would not be institutionally tolerated. The homosexuality issue was only a small component of the equation leading to suicide.

On page 62, Casti has Turing say, “…mental state… can be regarded as nothing more than a stage in a computing machine's program.” This is tantamount to maintaining that subjectivity doesn't exist, only the attribution thereof. Issues of Behaviorism aside, absence of subjectivity means absence of meaning. All that is is without meaning; it just is. We are told on page 95 by Schrödinger, a lifelong student of Eastern thought, that “Hindus and Buddhists have a belief that all is ultimately form… that there is no such thing as content and meaning.” A school perhaps, a particular argument or interpretation maybe, but Schrödinger could never have argued that Hindus and Buddhists… More accurately: meaning as form, which is its own content. The best book on this is that of Cambridge-trained scholar of ancient Greek Sri Aurobindo: Plato and Vedic Idealism. Casti makes Turing a mouthpiece for Chomsky's notion of a universal grammar by having him draw a parallel between this generative grammar and the universal nature of the Turing machine -- but does not address the fact that the Platonism involved in the notion of universals is based on decompositional involutes, whereas Chomsky and Turing think solely in terms of the recursive generation defined by Church in his famous hypothesis as the only possible computational algorithm: “Calculable if and only if recursive”. One of the best books on the subject of generation by decompositional involutes is J. A. Faris' Plato's Theory of Forms and Cantor's Theory of Sets. Why would Casti have Schrödinger argue that (p. 96) “…there may well be no such thing as meaning”? M-valued logics, quantum mechanics (particularly in Schrödinger's orientation), and relativity theory have generated politically unacceptable meanings; therefore, as a black propaganda ploy, have one of the main progenitors challenge validity of the very idea of meaning itself.

Casti uses time in an interesting way to undermine reality value of subjectivity and meaning. An analogy is drawn between thinking and a clock's ability to tell time. The ability to keep time does not reside in the pieces of a clock; time keeping is an emergent property of the whole clock as viewed from outside, as observed in its “behavior”. Choice of the clock, as opposed to, say, a water pump, is particularly revealing. Beyond subjectivity and meaning, what is here covertly attacked is actuality of self-observation. But the analogy falsely assumes inside-outside absolute orientability; that there is isomorphism between inside and part, outside and whole; that there is no inside position that is out, no outside position that is in. Adoption of these topological simplicities indicates no experience with the observable dynamics of self-observation, for as concentration in self-observation deepens time-rate perception (or is it the baud-rate of linear-time itself as experienced on the reference frame of a localized consciousness?) alters due to increased sensory load, in just the fashion onset of pilot fixation syndrome occurs, a syndrome intensively studied at Los Alamos. The notion that self-observation cannot actually occur because it is mere retroflexion is based on the mistaken preconception that the type of linear-time involved is non-relativistic. Time-slow-down, and all its associated phenomenologies, inevitably accompanies concentration in self-observation.

In midst of the discussion, Wittgenstein is made to proclaim (p. 98), “There can be no thought without language.” This Wittgensteinian objection to the SFI position (SFI, surely, would plausibly deny having a “position”) mouthpieced by Turing, of course, denies existence of the contentless awareness, the consciousness-without-an-object, testified to by 6000 years of unremitting Eastern positivism through resolute practice of meditation. And we all know that Gunther Grass, author of The Tin Drum, does not accept this Wittgensteinianism: his protagonist had congenital idiopathic total aphasia, yet, obviously, nonetheless, had cognition (transliterated for the reader's benefit by the author). Casti's Wittgenstein here, by direct implication, denies thought in connected sequences of feeling-tones, something generally, but not always, more elaborately developed in women than men -- women being less likely to succumb to “philosophical disease”. He later maintains (p. 110), “…what language provides…[is] the concept…” -- thus denying existence of concepts that cannot be linguistically codified. Painterly concepts, say, those explored in the act of painting a modern non-objective painting. A painting painted in Rice Pereira's “layered transparent” can only be “seen” by an act of “active imagination” wherein the seen colors are “decomposed” as an involute across the abstract space of the “layered transparent”, an involute of what she called “the transcendental formal logic of the infinite” (infinite Lukasiewicz's logics -- m-valued logics -- mapped onto a hyperspace of transcendental numbers holographically colorized as a frequency domain). Or the formal concepts of art music heard-visualized as flowing forms in abstract tonal space by a composer in the act of creating the idea for a new work: composing sound patterns in actual tones that can be notated in some form of notation is the only currently available way to explore properties of the forms in the abstract tonal space. In these cases: I'll see it when I believe it! Thinking transcends (or subtends) verbalizable language in many ways. Denying thought in feeling-tones is extended by Casti's Wittgenstein on page 110 when he expresses the opinion that language is for making judgments. Not only did German-German Grass not concur with Austrian Wittgenstein, neither did Swiss-German C. G. Jung. In Jung's characterization of the four basic psychological functions, expressible in introverted and extroverted fashion, thus making eight -- thinking, feeling, sensation, intuition -- it is not by thinking that judgments are arrived at. “Feeling” is not understood as emotion, as affect-charge; it is understood as the judgmental function, that function which registers rightness and wrongness in their various aesthetic registers. Focused awareness of connected sequences of feeling-tones is sublinguistic or supralinguistic -- in so far as the “natural” languages are concerned, to use the linguists' term.

Of course, thought in contentless awareness transcends even the sub- and supralinguistic. Casti's Wittgenstein tells us that for thought (p. 115) “We must be able to distinguish thinking A instead of B.” But surely this is thinking only under the Law of Distributed Middle and the Law of Non-Contradiction; not under infinite Lukasiewicz's m-valued logics interpreted independent of the notion of truth-value; not in thought in feeling-tones; not in thought in contentless awareness: in each of these cases there can be complete transparency of A and not-A, to the point of contentlessness. A is absolutely not-A! Draw no distinction. Stay there awhile. See if or if not this is absolute nihil. Here is where retroflexion comes in: as soon as you name it -- absolute nihil, not absolute nihil -- you are outside it. You are a you! You know you are outside it only once you are a you outside it: retroflexion. When you are in it, your not-you is it! In conformance with the dictates of Special Relativity, time-slow-down to time-stop: you are in it and no-you. Make an interior motion, a tapas; forecast an intent to lay claim to bare awareness, to name the state, and time-slow-down speeds up from its stop. Relinquish the forecast of the claim; not-do the interior motion; cease all intent; let all names pass by, saying I-say to none of them coming in on your you: time-slow-down to time-stop once again. Your not-you is inside it, not as before, for there is no before. Just inside, that inside you cannot get to without not-doing the claim to personhood, the claim to be absolutely-in-so-far-as-distinct, the claim to have intent. The outside that is inside: knowledge through identity. In conformance to the consequences of quantum indeterminacy, concentration in self-observation changes the connectivity of the subject-object representation space being observed. Naming reverses the change of connectivity initiated by concentration in self-observation. Naming absolutely quenches thought in contentless awareness. Natural language prevents the state of being and insures the state of becoming. If you mandate that thought must have content to be thought, as distinct from mere awareness, then this distinction you insist upon means that your you will always never be, and that this you you insist upon having will only be a you in becoming. Indeed, that you you have is very becoming!

Casti's C. P. Snow says (p. 115) “…there is no grammar of thought.” As distinct from grammar of language. And this launches a discussion of Chomsky's notion of a universal generative grammar, as presented by Casti's Turing. I will not go through all the arguments given about there being no private rules possible, that “private rules” is a contradiction in terms. This notion assumes absolute binary dichotomy between private and public, personal and impersonal, individual and collective, and rules out psychological dissociation -- voluntary or involuntary -- along with m-logically-valued processing. All of these assumptions we know are not borne out by experience, and to one degree or another are even hetero-observable (as opposed to being self-observable). A person can use a private language and make no public claims about it. This is often done, for instance, in reading text not understood. A term not understood when first encountered is visualized (or simply spontaneously appears to awareness) a green shape associated with a given sound. When the term reappears in a slightly new context, the shade of green changes, the shape alters, the tone of the sound modulates. And again and again in each new context. A private language evolves and then is progressively abandoned as understanding dawns: a form of cryptanalysis. This is the function of “schizophrenic” word salad: creation of a cryptanalytic tool to decode relations in the hyperspace through which movement is transpiring. There is no map and one way to try to get one is with word salad (just as a child talks his way into the world enculturated upon him). Clipping newspapers and pinning them to the wall, according to the John Nash story, is another such way. Filling art environments with soft sculptures is yet another, if we take edification from Yayoi Kusama, as we should. The elements-events of the private language -- color, shape, musical tone -- are directly observable in self-observation, which necessarily involves voluntary dissociation. To assert that there is no grammar of thought is to maintain that this private language of colored and sounded forms, this form language, is private only and subject to no conventions, no signifiers: for form language may be Montague's Grammar, topology as universal grammar.

When glutamateric blockade of NMDA receptors is established, by whatever means, post-traumatic stress induced endogenous ketamine flood, say -- and prescriptive enculturation definitely qualifies as a traumatic stressor -- what happens to the internal mental representations Piaget talked about as being behind cognitive development? Relative to space, these representations Piaget regarded as Euclidian invariants. The child learns these invariants in process of attaining to perception of “object constancy”, for instance -- also in learning what can be called “subject constancy”. This transpires at about the same time the child accesses the universal linguistic grammar, according to Chomsky's notion, so as to very rapidly acquire whatever language he happens to be in the language environment of. But we know from the experiments of optical physicist Luneburg that binocular visual space is a non-Euclidian metrical space, not a Euclidian space like Piaget assumed, just the sort of space used in Einstein's General Relativity theory, a space with what Luneburg called a “psychometric distance function”, a limiting velocity related to maximum angular velocity of eye movement, and a Lorentz contraction in the direction of movement of any object translating within the visual space and approaching its limiting velocity. It is by glutamatergic “etching” of neurons and neural networks (selective nerve cell death) that Piaget's Euclidian invariants are imposed on the child's brain during the forced indoctrination carried out during prescriptive enculturation. Blockade of the NMDA receptors, if sufficiently elaborated and/or prolonged, restores many of the properties of perception prevailing before object constancy and subject constancy were “learned”. Piaget's Euclidian invariants are set aside as the subject enters a non-Euclidian metrical space with a distance function variable according to not yet well understood psychological factors and subject to all the rules of Special Relativity, and probably many of the rules of General Relativity. These rules have a lot to do with topology, with Montague's Grammar. In trying to make a map of the elastic (what A. Sakharov called “metric elasticity”) spacetime domain entered upon, the subject might find soft sculptures very efficacious, as apparently does Yayoi Kusama. Word salad might help, as old systems of naming no longer suffice. Drawing bold arrows between staganographic coded text taken from newspaper clippings, as John Nash apparently did, might be of considerable assistance in discovering the grammatical rules of permitted thought in the spacetime domain entered upon.

But consider the notion that the universal linguistic grammar is a decomposition product of a universal semiosis rooted in semantics, and that this universal semiosis is the “private” form language of color, shape, and musical tone, referred to above, and elsewhere given the name Musculpt -- m-logically-valued music-sculpture. This universal semiosis of thought would incorporate painterly and musical thought, as well as thought in connected sequences of feeling-tones -- and some, but not all, of its rules would be deeply involved with topology. Under this Platonic notion, meaning would not be acquired from social context; it would be a universal general property of what F. S. C. Northrop called the “indeterminant aesthetic continuum” (encoded in the quantum wave properties of superconductant DNA). Syntax would be decomposed from this universal general meaning gestalt by socialization of cognition, which yields lower order interpretations of particular meanings formed within natural language contexts (spontaneous localization of the superposed quantum wave properties of superconductant DNA). The grammars of given natural languages may be generative, but the universal grammar would be decomposed from the universal semiosis rooted in semantics. Automatization as localization (decomposition) of function into structure. Deautomatization as fusion (recomposition) of structure into function. Meaning decomposes universal syntax; elements of universal syntax do not generate meaning. A semantic gestalt automatized is a universal syntactical structure.

Casti quotes George Orwell (p. 136): “Political structure determines language and language determines thought.” This is truly an Orwellian formulation! In view of the above discussion, however, it would seem more reasonable to suppose that political structure, musical form, painterly signification, sculptural stylistic are analogical models of the worldview construct, which is form as meaning gestalt decomposed under socialization of cognition to syntactical linguistic structures. “Form in Gothic”, for instance -- Wilhelm Worringer's thesis which played such a large role in the emergence of modern art, which art was resisted, dissimulated, reduced and demeaned, meaning being stripped away leaving only shape of style and a diagnosis of medical pathology. Anyone who deleted a signifying term from the post-Renaissance aesthetic synthesis just had to have a neurological deficit. Stylistic changes in Greek and Roman sculpture prefiguring deterioration of the political order, a repeating theme in the history of art critical analysis back into the early 19th century, as another for instance. When the worldview construct and the principles underlying the political, economic, and social institutionalization lose their analogical correlation, linguistic syntax deteriorates because the meaning gestalt from which syntactical structure decomposes is obscured. The human connection with universal general meaning as embodied in form in process of nature is severed. In the history of pre-Incan Andean civilization this led to a foundering of the multi-level alpine agricultural system analogically embodying the worldview construct upon which the civilization was based. The current analogical disjunction between the Cartesian-Newtonian political, economic, and social institutionalization and prevailing understanding of natural process, which has been increasing exponentially since the rise of statistical mechanics in the 19th century through quantum and relativity theory and into post-quantum-relativistic perspectives, insures that no political action can effectively address or redress the weight of problems settled in upon this planet. The analogical disjunction itself must be removed, otherwise all forms of action are nullified. For removal of this disjunction there is no better tool than m-logically-valued monetary units, the changing dynamics of which are publicly posted with Musculpt.

Oh, there are many ignored cognitive neuroscience implications of Luneburg's non-Euclidian metrical portrait of visual space, some of which relate to m-logically-valued processing. Gauss discovered metric geometry about the same time Abel discovered m-valued functions: Zeitgeist of their era. With eyes closed, try to visualize something on the left while turning your eyes to the right. Interesting as the experience of this is, nowhere near as interesting as when, through long practice of Edmund Jacobson's “progressive relaxation”, the extraocular and pharyngeal muscles are relaxed way, way down to near zero action-potential on the electromyograph, where the extraocular muscle pain will be excruciating and associated with cramping of those muscles which maintain minute oscillations of the eyeballs. These oscillations are best explored by doing contour drawing from the nude model at slower and slower and slower and slower pace -- over a period of months. Revealing that the oscillations are no mere result of muscle spasms. There will also be a form of aphthongia (aphasia due to spasm of the speech muscles), though in this case not due to spasm. Now, at near zero action-potential -- i.e., lower reaches of the “residual tension patterns” Jacobson demonstrated correlate with mental associations -- hold your breath for several minutes and then perform the same exercise. Very different, eh! No micro-oscillations, no pain, and the closer to zero action-potential the less correlation between visualization and eye movement. The horopter curves for the visual space re-enter themselves and you enter the world of Analytical Cubism: the best first induction into m-logically-valued visual space in painter Rice Pereira's “layered transparent”. Deep connection between breathing and visualization, as yogis and practitioners of sadhipadhana walking meditation have long known. Anybody who can get down to zero action-potential in differential relaxation can “do” this, can verify it. Of course, such relaxation is not done; it is an undoing, as in Taoist non-doing. And an isolation/flotation tank is very helpful. Too bad we still haven't got biofeedback into the tank! At zero action-potential, of course, there is no visualization whatsoever: consciousness-without-an-object, contentless awareness, endogenous ketamine glutamatergic blockade. John C. Lilly, M.D., was exploring all this, and that is why he started taking administered ketamine in the tank (sans the hypnotic provided by the anesthesiologists -- or Russian counter-terror specialists in Moscow theaters -- to suppress unwanted higher states of consciousness). The large corpus of Jacobson's electro-physiological autosensory observation studies, published predominantly in the American physiology journals of the late-30s, provide enormous insight into how and why “eye-movement reprogramming” is effective adjunctive therapy for post-traumatic stress disorder (something not yet understood by contemporary psychologists employing therapeutic eye-movement reprogramming, as their journal articles clearly indicate). Whenever the brain gets the chance to unload the electrochemical effects of prescriptive enculturation (effects constituting a classic instance of post-traumatic stress), it will do so. Pity Jacobson's research has been so long ignored. Pity John Lilly's research was suppressed.

At the instant of Satori, the Zen state of sudden enlightenment, certain cognitive deficits are sustained, one must suppose: asomatognosia and anosognosia -- the former being lack of awareness of the body (posterior association cortex), and the latter unawareness of oneself (prefrontal cortex). Contentless awareness in Satori clearly involves “damage” to both regions of the cortex. Cognitive neuroscientists basically regard the “concept” of the self (egoic attributes) as an essential aspect of consciousness. For them, consciousness-without-an-object (outer and inner “objects”) is, by definition, impossible -- except as an associative agnosia, the inability to recognize “recognized” categories, like self and other, mind and body, outer and inner, for instance. This inability being an absence, not a presence, a mere not-doing that is not “non-doing”. And, as practice of the Zen koan clearly indicates, approach to Satori must also involve progressive onset of anomia, amnestic aphasia, loss of capacity for expression that is, both of the noun and the verb types -- though the noun type dominates, particularly in the early koanic stages of onset. Early dementias, with their deficient working memory, are characteristic of the higher forms of walking meditation like sadhipadhana, with its emphasis on mindfulness of breathing, and this is why monastic routinized tasks are favored by practitioners: pulling two pine needles out of seven-needle clumps across the whole tree being trained, repetitive raking of gravel into waveforms, and the like.

We are speaking here of the enculturated brain, the brain well-socialized, and of the well-socialized cognitive neuroscientist, a neuroscientist without sufficient de-enculturation to have had direct experience of the bare percept, let alone contentless awareness. This means that all his experimental and clinical data is being interpreted through a ₁T₂ logic, and that every selection between data and noise the neuroscientist makes will confirm that the brain engages only in ₁T₂-logical processing. Proxy markers confirm this: glucose metabolic rate, blood flow, and so on. These neuroscientists all agree that the more blood flow to brain tissue, and the more brain tissue, the more computation and the more computational capacity. Local involvement of brain tissue in fulfilling a function is demonstrated by these means: rCBF, regional cerebral blood flow in PET; functional MRIs; SPECTs; single-cell recordings, even. But can the neuroscientist be certain that this is the case for processing in orders of logical-value greater than ₁T₂? This does not seem too likely, as the processing involved would be wave-effect quantum computing. Luneburg's research on the properties of visual space focused on the “where” aspect of visual perception, not the “what” aspect, and he experimentally demonstrated that there is no such thing as absolute localization in visual space, independent of learned psychological factors: localization is not inherent to visual space qua visual space; it is an imposed behavior, imposed by prescriptive enculturation along the occipitoparietal axis (see for instance: S. Funahashi, et al, “Mnemonic coding of visual space in the monkey's dorsolateral prefrontal cortex”, Journal of Neurophysiology, 61:2, 1989; and S. M. Courtney, et al, “Object and spatial visual working memory activate separate neural systems in human cortex”, Cerebral Cortex, 6:1, 1996). After learning “object constancy”, we learn to remember how to establish locations of constant objects, objects visualized externally or internally, so long as we do not suffer associative agnosia regarding the external-internal categorical distinction (i.e., no animistic identity transparency). The learning of the “what” in visual space is another matter of working memory from that of the “where” -- and of the absence of visual object agnosia (can't recognize by sight, but can by touch or other sense modality). The object is represented across the cortex according to its various sensory attributes: visual, auditory, tactile, olfactory, et cetera. Of course this could not represent cross-modally-translated perceptions of the sensory dimensions of an external object, as occurs in synesthesia. This much is currently held to be the case by the cognitive neuroscientist. What is not currently held to be the case is that the “horizons” of an object, as studied in Husserl's reductive phenomenology, or the “facets” of an object, as studied in Analytical Cubism, are superimposed on sensory dimensions and carried by the postsynaptic potentials superposed by Fourier transform into action-potential. The variable psychological factors involved in determining Luneburg's “psychometric distance function” for visual space may intimately involve orders of logical-value associated with different states of consciousness and their characteristic types of object awareness. Casti, in The Cambridge Quintet, focuses attention on the thesis of McCulloch's and Pitts' famous 1943 paper, “A logical Calculus of the Ideas Immanent in Nervous Activity”, which was an application of the Turing-machine notion to groups of neurons, but he did not mention the even more provocative McCulloch-and-Pitts paper of 1947, “How we Know Universals: the Perception of Auditory and Visual Forms”. My thesis is that this quantum superposition of postsynaptic potentials is involved with the brain's innate capacity for m-logically-valued processing. If glutamate flood “etches” neurons and wipes out neural networks under prescriptive enculturation, perhaps what is called in Autogenic Training “neutralization antagonizing forms of resistance” (taught during the enculturation process) modify the electromagnetic structure of autogenic brain discharges such that superposition of postsynaptic potentials is disturbed, short-circuiting the capacity for registration of m-logically-valued processing. Indeed, that is what I proposed in the late-1970s and early-'80s in various papers on Autogenic Training.

FDA APPROVES HUMAN BRAIN IMPLANT DEVICES. Though this will surely help those who suffer from Lou Gehrig's disease and Parkinsonism, stroke victims, some forms of deafness, and so on, it also clearly will lead to a popular Behaviorist overvaluation. Behaviorism, beyond all doubt, describes one level or aspect of human functioning, but it does not account for all levels or aspects of human functioning. One of the Behaviorist aspects of the human functioning of academics generally, and scientists in particular, is to seek monotonic explanations of m-valued phenomena, to unwarrantedly generalize a relatively successful account of an aspect or level to incommensurate aspects or levels. Again, we witness an epidemic of this behavior. And not only will these implants or their wireless non-implanted equivalents of MindReader 1.2 be used to read minds, they will be used in inverted form to combat the inclination to… oh so many things.

Herbert Guenther, particularly in his Matrix of Mystery (Boulder: Shambhala, 1984), provides a lot of useful information, but, still, to me, Sir John Woodroffe's books, discussed toward the end of Tranche VI -- The Garland of Letters: Studies in the Mantra-Sastra (Madras: Ganesh, 1969) and The World as Power (Manipal: Ganesh, 1974) -- are the best English-language discourses on the base-state of Tzog-chen, the “matrix (snying-po) which operates”. As Guenther points out in his notes, the Tibetan text (the gSang-snying) on this matrix is a translation (actually three such) from the original Sanskrit text, which is lost, and which was classified as a Mahayoga-tantra (the specific body of texts Woodroffe specialized in). One reason for this attitude on my part is that Woodroffe's many essays, later collected in book form, were written before falsification of quantum mechanics by interpretation of Schrödinger's wave-function in terms of probability amplitudes; whereas Guenther's commentaries were produced long after this event. Both men incorporated mathematical and scientific terminology into their interpretations of the texts they studied. Much of Guenther's use of mathematical and scientific words I find inappropriate and even objectionable; whereas I do not react that way to Woodroffe's hermeneutics. Guenther says that the mystery of Being “atemporally abides as a dissipative structure”, whereas structures that are dissipative à la Prigogine are by definition not atemporal. Prigogine's whole effort has been to demonstrate temporal irreversibility by reducing “all and everything” (in the words of the gSang-snying as translated by Guenther) to “probabilities themselves”. Fundamental psychogenesis for this effort on part of Prigogine and so many others has been precisely to disallow the sort of account of “all and everything” the gSang-snying provides. Moreover, Guenther's word use suggests to me a level of confusion not apparent in Woodroffe's texts. For instance, the “place” Guenther puts the authorial voice relative to his subject matter, i.e., the snying-po, changes willy-nilly page to page, even sometimes on the same page; similar perspectivity jumps do not occur with Woodroffe. What do I mean by this? The “ground (gzhi)” or base-state of snying-po (the matrix which I call the MVRS or m-logically-valued reference space) has, as Guenther repeatedly points out, “no on-set (ma-skyes-pa)”. Yet, it continuously engages in “apparition-like auto-presencing” (which I regard decomposition into a mathematical involute). So, by virtue of ma-skyes-pa, snying-po is the gzhi given. The authorial voice can be “placed” on gzhi and can speak from that purview concerning auto-presencing; alternatively, in this scheme, the authorial voice can be “placed” on the corpus of auto-presencing and can speak from that purview concerning the gzhi of snying-po. The former “placement” entails discourse on decomposition of the matrix, whereas the latter entails discourse on incorporation to the matrix (which is not actually permitted by virtue of ma-skyes-pa). Willy-nilly, Guenther jumps back and forth between these two voice placements without taking note of such jumps or offering an explanation of them. And this is not simply a stylistic flaw. Contemporary science, being still thoroughly atomistic, permits no such condition as ma-skyes-pa: “all and everything” must be built up (even if the constituents are non-local wavicles). Moreover, the modern tradition in mathematics, particularly in its French and German Formalist aspects, is highly insistent on proof procedure, even constructability. Guenther's choices in borrowing from the concepts and terminology of contemporary mathematics and science are not particularly well informed. In discussing how formal gestalts emerge, he illustrates (in his notes) the involved processes using the Hausdorff transformation. The Hausdorff transformation is the transition function by which an n-dimensional manifold called a Hausdorff space is built up by “gluing together” coordinate patches. In introducing this, Guenther notes (p. 224) that “…'form' is understood in Buddhist thought as some distinct colored patch…” Guenther is trying to illustrate the process of auto-presencing as viewed from gzhi; but, unfortunately, does so using a mathematical procedure which is the inverse of what it would be in the purview of gzhi. The decomposed formal gestalts of auto-presencing from gzhi are not “emergent properties” in the scientific sense, which arise from complexification, not decomposition from a gzhi with the condition of ma-skyes-pa. Moreover, the auto-presencing of formal gestalts from gzhi would actually be non-Hausdorff-like in that the decomposition process entails branching of the involved functions (which a Hausdorff space, by definition, cannot). Modern mathematics, spurning anything related to ma-skyes-pa, ever since the Riemann surface of the 1850s has done whatever it can to suppress branching (i.e., auto-presencing). There is another major oversight informing the hermeneutics of the Matrix of Mystery which should be noted. Guenther says (p. 7):

…Being's mystery… is admittedly difficult to express… accurately without being able to resort to the use of a complex symbolism for process-thinking such as developed by mathematicians… not having access to such symbolism those in the rDzogs-chen tradition… were deeply concerned with… highly concise and cryptic language.

In view of the content of The Garland of Letters, I could not more disagree with this. What Guenther apparently missed is that what he translates as “gnosemic language” which (p. 71):

Through the grouping of words into shapes and colors
Conjures up and exhibits a show suited to the capacity of the experiencing beholder

is what I call “inner Musculpt” (shapes and colors and musical sounds). Musculpt, as I have long argued, is the only form of mathematical notation capable of symbolically representing the m-logically-valued processes transpiring on the gzhi of snying-po subject to the conditionless initial condition of ma-skyes-pa. How can processes transpire atemporally? Guenther never quite manages an explanation of the how of that, though he does (p. 214) distinguish between “atemporality (ye-nas)” and “eternalism (rtag-mtha)”. The processes of Being, he notes (p. 8) “…are not to be thought of as eternally operating.” Further insight is not provided. One could observe that the notion of eternality is one of linear-time infinitely extended. Thus is rejected rtag-mtha. Embraced, however, is ye-nas, which can only be understood relative to the three-fold, non-linear, higher-order, complex operator-time which decomposes the Gödel-numbered gzhi of snying-po by accomplishing under m-valued logics various types of imaginary (numbered) topological twists which ontologically precede appearance of linear-time.

I was trying to be nice, but since you insist upon probing I'll have to be more explicit. To the degree that Guenther, in interpreting Tzog-chen thought, relies upon Heidegger's perspectives on Being and time, the concepts of self-organization advanced by Eric Jantsch (extended into probabilistic notions of autopoiesis), and Prigogine's generalizations from statistical thermodynamics, to the same degree must I wholesale reject Guenther's interpretations and treat them as potent aspects of the dissimulations characteristic of post-modernist thought in general, which I regard as carrying forward the falsifications fundamentally responsible for origins of the first two world wars. The information presented is useful; the interpretation provided, hugely suspect. If this seems extreme, consider the following from Guenther's Matrix of Mystery (p. 215):

Actually, the term sangs-rgyas as a noun refers to what is better and more exactly described as the state of being awakened (spiritually alive) -- such a state then being referred to by the abstract, hybrid noun “Buddhahood.” The strictly verbal meaning (sangs-rgyas-pa) suggests a fluctuation resulting in a new order which Ilya Prigogine and his co-workers have termed “dissipative structure.”

From this statement, I cannot imagine Guenther understands Prigogine anymore than he understands the Tibetan texts he is interpreting through the prescription used to grind the lenses of Prigogine's shades. Guenther's discourse is filled with observations like the following (pp. 11-12):

This complexity itself is, in its diaphanous purity, an atemporally abiding dissipative structure wherein all that which works against optimization continuously dissipates and all that which ensures the fullness of Being continuously expands [this, I would note, is directly adapted from Jantsch's take on Prigogine's system-state feedback, except for the implied type of atemporality, which is imported from Heidegger given that atemporality of no type is countenanced by Prigogine: the initial meeting of Derek and Sette in MOON is, of course, an extended parody of Heidegger's explication of das Sein]… All that can be said to exist -- subsumed under the terms Samsara and Nirvana… is identical from the viewpoint of the ultimate reality mode, insofar as it is identically Being itself that has no specifiable on-set. From the viewpoint of the conventional reality mode, all that can be said to exist, is identical insofar as it is Being's apprarition-like auto-presencing.

Such a wonderful example of post-modernist language use! To what purpose? As given on page 10: “…probing what is technically termed Being's essentially diaphanous (dag-pa) and self-same and identical (mnyam-pa) character.” Translating dag-pa as “diaphanous” rather than “identity transparency” (my understanding) is a huge dissimulation in support of the probability-amplitude falsification of Schrödinger's wave-function, that falsification most required to sustain omnipotence of binary logic and an irreversible linear-time. What does “diaphanous” suggest? Kashmiri chiffon, the veil, the atmospheric perspective of Buddhological landscape paintings, and so on. On the basis of such associations “diaphanous” is not challenged. But does it capture the actual meaning of dag-pa? Absolutely not. No more than “self-same” and “identical” could be actual meanings of mnyam-pa. Identity transparency -- the non-simple identity “entanglement” treated in falsified quantum mechanics as “teleportation” of simple identities -- cannot be explicated under 2-valued logic, the order of logical-value Prigogine and most other scientists and mathematicians are absolutely identified with; such explication is available only under m-valued logics (the “internal logic of Being”: Being-as-such, Being-in-itself, Being-in-and-of-itself: none of which are “selfsame” or “identical”, which properties are properties of the simple-self of simple self-being), where m takes on orders of infinity. The properties of selfsameness and identicalness are those of “simple identity”. Identity transparency, dag-pa, involves being non-selfsame m-times over; this non-selfsameness being “Being's apparition-like auto-presencing” (a translation, itself, suspect, in that the word “apparition” has associations wholly inappropriate). Identity transparency, dag-pa, is the capability to be self and not-self simultaneously under m-logical matrices to n-degrees of freedom: [1/S]^mn, where S is selfsameness (to be pseudo-mathematical). Though intricate embroidery on Kashmiri chiffon may be a poetic evocation of the mn (index of auto-presencing) of mnyam-pa CROSS dag-pa, it cannot possibly be an explication of what is involved. Choice of “diaphanous” and “apparition” as English renderings relate to prior commitments on part of the translator.

Guenther, in speaking of what he calls “Experience-as-such”, also says on page 215: “…the internal logic of Being and the dynamics of its auto-presencing [whereupon Experience-as-such presides]… as Kun-tu bzang-po field… [are] beyond predication.” This is simply not credible. Registration sufficient to name the “field” is predication. Experience-as-such is “viewing” Being-as-such from purview of the corpus of decomposing/re-composing single-valued sheets of the m-logically-valued reference space (gzhi of snying-po), i.e., the geometrodynamics termed “auto-presencing” (which is ontologically and logically “after” pregeometry as m-logically-valued calculus of propositions). The way the pregeometry is handled in the texts studied by Guenther is illustrated thus (p. 214):

The term Iha and its feminine form Iha-mo have been usually rendered by “god,” “goddess,” or “deity”… The term Iha/Iha-mo may be said to refer to a kind of intersection as a relatively stabilized nodal point of two movements…

It is upon such a Gödel-numbered “nodal point” on the m-logically-valued reference space that the m-logical-values are stacked. Unstacking the logical-value stack “placed” on a nodal point in the matrix -- “stepped-down” is the term chosen by Guenther for unstacking -- is the atemporal process of decomposing to a mathematical involute of single-valued sheets wherein passing linear-time becomes definable. This “atemporal” process by which linear-time is brought into “Existenx” (Guenther's term) is the corpus of topological operations accomplished by several orders of “imaginary time”: three-fold operator-time and the classes of temporal curl they induce. The various kinds of such nodal points and the various kinds of such logical/atemporal-to-temporal operators and the various kinds of topological operations accomplished thereby are elaborately explicated by Woodroffe.

How does one become directly aware of such matters? Guenther translates a passage from the Gsung-bum of Rong-zom-pa Chos-kyi bzang-po (p. 214):

…the very nature of rig-sngags is appreciative discrimination and pristine cognitiveness; its indication is (the felt presence of) a goddess; its accessing mode is gnosemic language [what I call “inner Musculpt”, remember!]; and its definition (in terms of ordinary language) is to dispel the stepped-down version of excitatory intelligence.

How did MOON's Derek Dillon become directly aware of such matters? Quoting from Derek's journals entitled “Studies for Liana” (Vol. 1, p. 361):

Shying into the cafe, I see Liana sitting at one of the tables. I am afraid. I do not want to experience her again this soon. I am not ready to come to terms with what happened, so I turn around and creep away. But I have to see her! I have to know if it will again be transfixing. I sit down across from her. As I settle into the chair at a nearby table and look over at her, the colors become phosphorescent vivid. Her hair is a splash of gold across the iridescent blue of the captain's chair. The line of her body comfortably slouched in quiet conversation draws my attention. Such elegant natural flow! I want to have her in a studio so I can feel that delicate line pour off the charcoal in a series of dancing gesture sketches. All action is slow motion as my consciousness funnels more deeply into the situation-interaction-resonance. Time warp intensifies. Every movement is highlighted and freeze-frame emphasized. The lens of my magic-viewer pans in for close-ups and details. Time stops. The talebearer, her smile is a talisman. Her eyes dance: penetrating gaze, but soft, inviting. She rises from the chair and her hands move to button her sweater jacket. Infinitely slow! Motion in eternity. As her hands move, the form of my perception breaks down and a shimmer of light cascades across the room, filling it with a warm golden haze. She says good-bye to her companion, but I cannot hear her words. Her movement is broken into an infinite series of staccato-like bursts, rhythmically pulsating in the ionized feeling-space. What am I experiencing in her? Yes, yes, affinities elective. But it is not merely a projection of my soul. This cannot be so lightly dismissed! She awakens some part of my knowing. We are all like that: gods and goddesses striding, flowing knowingly, experiencing our own autocreation. But we forget. It takes an electric resonance to beckon from the recesses our anamnesis.

Or again from “Studies for Liana” (Vol. 1, pp. 371-2):

I merely went for a stroll with Liana. Simplice! It was summer hot: bright sun fell on wandering eyes. We sauntered through the woods and found a meadow. The light streamers, shadow play, green lush, thick fragrance, touch of Liana hand in hand, laughter, brought on the deep empathy-shift that so often comes in walking meditation. I feel small in the world. That's the way it feels immediately after the empathy-shift. The trees tower above, the green explodes. Damp earth smell rises up and the trees sing along with the birds' confabulation. Sound merges into light. The world is big, so big; I am small, so small. Pure sumie. Like plunging into one of Emily Carr's forests. Sound, line, color, smell, touch… tingle, tease, taunt. It is too much to bear. Just as if the world were tickling me in my hearing, seeing, smelling. Overpowering sensation! I am still ego-focus oriented, but it is beginning to break apart as time-slow-down sets in.

We leave the woods and enter the meadow. Meadow sweet spirea all around, but no blossoms. The feeling-space expands as we leave the trees behind. The top of my head opens up: an egg has been broken over it. Paresthesia rush; tingle radiating down around the skull from the crown. Joy! Chest so full of joy, I cannot breathe. Bright sun, soft long grass, clean fresh smell. I roll in the grass, rub my face in the fragrance. Liana ambles off to the other side of the meadow. The light brightens: blinding, strange, bluish. Time-slow-down accelerates and there is a series of frozen-frame views of the meadow and woods scene. Color highlight, line highlight, form highlight, click, click, click. The opening-up-dilation takes place in a similar sequence of frozen frames. Click, click, click, the localized scene retreats progressively as the feeling-space splits. Zoom! Inner screaming hissing sound and the body has an orgasm-rush from the head to the feet. It has nothing to do with the genitals. It's an all over body rush of sex feeling. Coming in the arm and the shoulder and the foot.

The ego I-ness is nowhere around. Thinking, feeling, smelling, looking polycentrally. A positive oriented parathymia! Beside the soul-ness many times over. Seeking out Liana-ness! Liana's feeling-space? Is this the place Liana localizes? Oh, Liana! Her smell. My alter-soul fragrance. Is Liana's place a time-bubble? It is not a space-place. The I-ness is here-there. This is generic Liana-ness, my intrapsychic woman exuding her soul-fragrance (essence). The meadow is still-there. There is perceptual sequence, but vertically, horizontally, diagonally. Sequence cutting across sequence polycentrally oriented in feeling-space interaction. Just beginning to sort out the stacked themes of a Messiaen-esque synaesthetic real world symphony, but I am only an egg and they keep slipping back into visual white noise. Synaesthetic cinerama all around feeling-seeing-being. Ah, when the many-colored cloak becomes seamless! Generic me-here-ness it-there-ness spread out. Subject-object exchange program. Another aspect of the Is-ness in the eternity framework, seat of simultaneous processing of the multivalue. Multivalue coops it-here-I-ness! The place-time bubble this Liana localizes is a single branch of her multiform? This I-ness is a branch of the Is-ness? Spread out Liana is her nonlocal satin-flow essence which I breathe. Another aspect of the Is-ness just watching, registering. An axolotl clambering amphibious psycho-cognitive climes, mating, birthing the new whilst still a larval servant of the spirit.

“What are you thinking about,” asks Liana, as she returns from the other side of the meadow. Click! Instantaneous ego I-ness focus, preceded by slight psychic turbulence.

“Just how beautiful your hair is as it catches the sun bouncing across the meadow as you walk,” says my ego I-ness.

“Oh, that's nice,” replies her ego I-ness.

Over the years, it has become apparent that the bulk of people who pick up MOON set it aside when they get to “Studies for Liana”.

Guenther's treatment of Tzog-chen thought is hugely reductive! Equally important, it is diversionary, in the sense of military tactics. Like postmodernism is general, key features of his discourse divert attention from the most vulnerable aspects of the dominate culture's reigning paradigm, while thrust of the attack reduces alternative perspectives to terms of those vulnerabilities being glossed over. Two such vulnerabilities are the Western obsessions with linear-time and binary logic. The gzhi of snying-po corresponds to nothing in contemporary physics except those aspects of superstring theory which invoke complex imaginary time. And the correspondence with even that is minimal to the utmost, because imaginary time is therein conceived as a passive reference, not an active topological operator. There is more correspondence with Julian Barbour's non-consensus-physics idea of “Platonia”, but still a correspondence quite limited, particularly due to Barbour's insistence on retaining a probability “mist”. True, these two orientations in physical theory came a decade to a decade-and-a-half after writing of Guenther's Matrix of Mystery, but there were available to Guenther many perspectives on atemporality and origins of linear-time he did not avail himself of, not the least of which was Husserl's thoughts on the nature of internal time consciousness. There was also David Bohm's writings on three kinds of time; J. G. Bennett's writings on time, eternity, and hyparxis: the list is actually quite long. These, of course, did not serve Guenther's purposes. The notion that the gzhi of snying-po corresponds to the eigenfunctions, eigenstates, and eigenvalues associated with the consensus probabilistic interpretation of the Schrödinger equation, with its Hamiltonian operator, as presented by Guenther on pages 230-32, is spurious, diversionary, and reductive in the sense stated above. The quaternions implicit in the Hamiltonian operator on phase space, i.e., the momentum space of Hilbert, for instance, do not exist on the gzhi of snying-po; their “auto-presencing” under the “three phase specificities” (three-fold hypercomplex and complex operator-time as authentic active topological operator, altogether replacing the Hamiltonian operator, a mere measurable, and operating primarily upon twisting axes of spin which are, in their base-state, logical axes on the m-logically-valued reference space) is logically and ontologically very much “later” in the atemporal “stepped-down” process. Eigenfunctions, eigenstates, and eigenvalues “appear” only “after” quaterions “are” -- if quantum mechanics is to be construed on the basis of Dirac's modification of the original stationary Schrödinger equation (timeless due to no initial conditions, i.e., “no on-set” or ma-skyes-pa, and no boundary conditions), which is the case for working quantum physicists and directly implied by Guenther's take on the equation provided in his explication, wherein he subscripts gzhi and snying-po relative to eigenstates and eigenvalues, respectively. Guenther, à la Prigogine and all the rest, repeatedly castigates the Hindu for their static, stationary orientation to “all and everything”; while, at the same time, interpreting the Tibetan take on the gzhi of snying-po as process-oriented, yet atemporal -- “atemporal process” being a black-box term that goes unexplained: it is the mystery of the matrix that cannot be predicated. The original stationary form of the Schrödinger equation “had problems with time reference” and Dirac got rid of those problems. Getting rid of those problems (no initial or boundary conditions) was necessary if there was to be “reduction of the wave-packet”, without which there could be no localization, no simple-identity, and no linear-time (reversible or irreversible). Without initial and boundary conditions, there can be orders of infinitude in number of simultaneous solutions to the equation. Imposition of initial and boundary conditions is essential to approximating to the value of a given eigenvalue, for instance: variation theory, perturbation theory, et cetera. Quantum mechanics is the most accurate theory in the history of “all and everything” -- if one were to embrace all of the above-stated rectifications as actual properties of nature, that is. An infinitude of simultaneous solutions cannot, however, be interpreted with the binary logic the binary mind of the physicist is psychologically identified with; such interpretation requires m-valued logics (logics with infinite orders of logical-value). Obviously, this is no part of contemporary physics, even “quantum” cryptography and computing, both of which continue to modify the m-logically-valued given into a sequence of binary-logic expressions. If the Schrödinger equation has any correlation at all to the gzhi of snying-po, it is the original stationary equation which Schrödinger wrote in an isolated mountain cabin while engaged with a pair of fifteen- and sixteen-year-old sisters in sexual practices associated with Tantric yoga. The self-referential attributes of the gzhi of snying-po cannot be handled as mere thermodynamic feedback loops. Self-reference is not feedback; self-reference is operation on identity (like in the liar paradox: “This statement is false!”). The liar paradox, of course, was formulated by a binary mind as a pejorative aspersion cast at what subsequently became known as m-valued logics. Orders in self-referential propositions, the basis of m-valued logics, are orders of identity transparency, not of the “diaphanous”. Barbour, with the “tapestry of interwoven lovers” diagram (p. 179, The End of Time: The Next Revolution in Physics, Oxford U. Press, 2000), came very close to understanding what Schrödinger understood through the good offices of his two teenaged paramours: as long as the lovers cast themselves as being linear-time bound, it is impossible that they should find “the closest possible embrace”. Indeed, it is hard to imagine how, in absence of direct experience of the critical-state-on-gzhi or the khrul-gzhi deautomatization involved in immediate energy dynamics of ménage à trios, it would be possible to understand the m-logically-valued fusion which is “identity transparency”: hence, Tantric practice (which can only be authentically undertaken at discretion of the “goddess” in whatever concrete embodiments she might choose to incarnate). This is obviously not something that can be “arranged”; it has to “happen”. Generic “she” might present herself as any concrete “her”. The inverse, of course, in the case of a female subject. Without such presentation (“auto-presencing”) no amount of hot-housed ménage à trios will suffice. This is THE occasion MOST subversive to stratified social, political, and economic orders, be such orders local or global. So threatened are such orders, and those people whose selfsame identity, whose Umwelt, is identified there with, that any presentiment of the authentic appearance of such an occasion calls forth measures of repression sufficiently elaborate they might even lead to world war. Anything, including collective physical self-annihilation, is preferable to the personal-egoic psychological self-annihilation explicit in the occasion. We need a strong leader! In reducing Tzog-chen to probabilistic consensus quantum physics, linear-time-irreversible far-from-equilibrium thermodynamics, and descriptive phenomenology, Guenther -- subtly, and thereby quite effectively, it must be admitted -- conveys the impression that these aspects of modern Western thought, being exceedingly more detailed and rigorously codified than the expressions of Tzog-chen provided via the translated textural excerpts, are vastly more sophisticated than that of the challenger from the ancient East: Tzog-chen was just an intuitive capsulation of the general properties of what modern science knows in its myriad complexity, this knowing being largely responsible for the technological superiority no sane person could possibly question.

If I am wrong about all this, i.e., the many tacit dimensions of the prevailing planetary crisis, the likelihood of my ever seeing what is actually happening, after half a century of assiduously pursuing false leads, is very low. Acute awareness of many of the reasons why this is so in my case makes me equally aware of many reasons why, if I am correct about all this, how unlikely it is those who have long been wrong will ever see what is actually happening. There are, obviously, infinite possible gradations between the polar cases of wrong and correct -- insofar as “what is actually happening” can actually be comprehended by employment of ₁T₂-valued logic, minus merely the Law of Excluded Middle, an assertion I maintain is not actually the case. Were this assertion the case, Tibetan Buddhism and Bon would be essentially assimilatable to consensus quantum-relativity theory, as Guenther essays, an assimilation I believe is in nowise accomplishable. “What is actually happening” is not only no simple out-there-only matter, as everything we know about the quantum-measurement problem supports, but involves Charles Tart's “state-specific sciences” which are dependent upon incommensurate order-of-m-logically-valued-specific states (heuristic prisere of Samadhi states) of consciousness-at-quantum-measurement -- as the principle of Lukasiewiczian-Sorosian self-referential reflexivity illustrates, as the immediate Aurobindo-quality experience of concentration in self-observation makes ontically “recognizable” (F.M.W.'s The Philosophy of Consciousness Without an Object and Introceptualism), as the reentries necessarily involved in Cantorian-Gödel-numbering mathematically demonstrate. I understood quite a bit about this by age twenty, as exemplified by a personal journal entry written during 1965 and reproduced in our novel, The Moon of Hoa Binh (Vol. 1, pp. 278-80):

There is something about how I think and make value judgments and decisions that I have never tried to explain; most people would think me an incredible egoist, a paranoid, a fool, or someone skating at the edges of schizophrenia. When I am trying to decide what I personally should do in a given set of circumstances or when I am attempting to place a value on this or that idea, mode of behavior, institutional structure, et cetera, I proceed in the following manner. In my awareness there is constantly carried an intuition which I call “What's happening in the world today” which is a phrase signifying a wide range of diffuse sentiments, convictions, feelings, and speculations. When I think of “What's happening in the world today”, I do not make a clear separation between the world-out-there and the world-inside-myself. Actually, I have never been able to sharply distinguish between the two. Now, I could very easily be projecting my personal psychological contents onto the external world and then having this wonderful “intuition” about “What's happening in the world today” which miraculously turns out to be the same thing that is happening inside myself. But the matter isn't straightforward because the events themselves are not at issue; it is a question of the meaning of the events. Is the meaning of external events in the world today the same as the meaning of my personal internal events? I have thought a lot about the projection mechanism and, for the time being, I believe that this coincidence between my inner processes and what I intuit as happening in the world is, indeed, the result of projection. I also feel that something else is happening with this which makes the “projection” useful, nonetheless.

So, for me, then, when I read a paper on, say, the recent history of art or the controversy currently raging in scientific circles about subject X, I feel like I am reading a paper about my own psychological processes. Now, I do not experience this literally; if I did, I would be certifiably schizophrenic. It is not exactly what is being talked about, but what is behind what is being talked about, that I experience as referring to my personal psychology. For me, then, what is personal and what is public are hard to distinguish. Someone could be discussing my personal psychology with me and I could go on to talk about why some scientist holds a particular opinion about subject X or why a particular movement in art is undergoing a specific change and, for me, there is no discontinuity in the conversation… although, I realize, for the other person there definitely is.

When I try to make a decision about what to do or what value to place on this or that, those considerations normally deemed personal and those usually designated public, social, cultural, or historical are all thrown together without special distinction between the collective and the individual. I might be thinking about some historical theory or about John Cage's attitude toward the art object or any number of similar things in trying to make up my mind about whether or not I personally should, for instance, quit college. I always ask myself, What is required? I feel that “What's happening in the world today” is an allegory for internal psychological processes, and conversely, that what happens in personal psychology is an allegory for processes at work in the external world: they are metaphoric mirrors of each other. On that basis, I naturally feel that I am “acting for all time” and that when I make a major life decision, I must attempt to act in terms of what "the times require". I want to know what my age needs and attempt to fulfill that need in my personal life. I am not looking for personal salvation, only to do what is required of me. The “loneliness of the purely personal” has vanished because one discovers that there is no such thing as the “purely personal”. The collective difficulty is writ small in me as my neurosis; my personal neurosis is writ large in the collectivity as the present cultural dilemma. How can I find my own integration without simultaneously finding a new cultural synthesis? The personal and the collective difficulty are one and the same… There is no way I will be able to explain this to Liana when I call her up and tell her that I have decided to quit school.

Only those persistently in low states of consciousness place much emphasis on conscious processes as historical determinants (or even determinats of personal behavior). For this reason alone, I would never sell myself or the ideas that come in on me, be successful, become a celebrity: to do so is to be cut off from everything of value. There would have to be a very, very big reason to voluntarily undergo cosmic cut-off! I don't see such a reason demerging in my case. And there is no longer any way to research it, develop creative insight, given to what one must submit in order to gain stack access and hence must rely on the search engines. These engines had their origins in Viet Nam war intelligence failure, which was not only because the mainframes were so slow at doing searches. No type of cataloging is a “creativity mobilization technique” (Wolfgang Luthe), let alone search-engine algorithms sniffing and sifting and priority-izing the prisere by the conventional, the popular, the approved, the faddish, the most-frequented, the commercially-exploitable, the celebrated, the biggest easy, the… Given the areas of mathematics/physics John Nash was profoundly contemplating (and his psychiatrist was profoundly ignorant of) at the time of his incarceration and exogenously-forced chemical convulsing, I think it very far from an open question the thesis that Nash -- immediately prior to the convulsing -- did not “draw a distinction” (G. Spencer Brown) between content and meaning in confounding out-there/in-here over collective/personal A/not-A laws of ₁T₂-valued logic such that he became a “cosmic exile” -- no heavenly Mergatriod -- and thus deserved to have his brain damaged by socially-condoned, invasive, nation-state intervention. Indeed, I would be very surprised to learn that Nash had not by then at the very least independently mastered the content of Willard Van Orman Quine's Word and Object, wherein “cosmic exile” is ludicrously defined -- F-word adjective, adverb, verb, noun -- even if chemical convulsions are not therein specifically prescribed. Moreover, you will find a much greater conformation between Guenther's and Quine's “regard” of quantum theory than between Guenther's and that which Nash had begun to experientially explore in preparation for sudden illumination and rigorous mathematical exposition (insofar as such exposition could be accomplished without use of Musculpt as mathematical notation). Nipped that one in the bud, eh what!

It is because I do not accept the standard interpretation of quantum mechanics that I do not believe the standard account of the collapse of the USSR. Collapse of the wave function? Collapse of the Soviet Union? Collapse of the WTC? How many things can you find wrong with this picture? There will be great surprises. Of that, I feel not the least uncertainty. Why do you think Stephen Hawking has been so certain gravitational collapse is pathological? Information crusher, cruncher, crawncher, not information conveyor -- even though particle creation near black holes? What is the relation between the psychological use of the word “regression” and its use in the field of statistics? Why the same word for these two very different notions? “Regression analysis” means something to a quantum physicist committed to the probability-amplitude interpretation of Schrödinger's wave function quite distinct from what it means to an analytical psychologist profiling with association experiments psychic functions expressing archetypal behaviors. Or does it? Or how so does it? What is crumbled in collapse: structure or function? For the quantum-gravity physicist, material structure, foremost, and functions derivative thereof, secondarily -- and in a world of essential probability and statistics, those functions being substantively characterizable by employment of regression analysis or some equivalent as enabler of function plotting. For a devotee of the structural school of psychoanalysis, however, structural collapse is designated with the word “deautomatization”. When a psychological structure collapses, it collapses to a function -- the function does not collapse with the structure, as in quantum-gravity physics -- because, for the structural school of psychoanalysis, a structure is a function which has been automatized, i.e., has become “automatic”. So, the term “structural school” is a typical academic black propaganda rubric, in that functions are understood to have two basic states, the automatized state and the deautomatized state, while the automatized state of a function is called a “structure”. Collapse of a “structure”, therefore, is, according to this account, actually deautomatization of a function. Clearly, this has something to do with The Meaning of Meaning as regards Word and Object -- and that's why it played an important role in the Unified Science Movement debates of the 1930s and early-'40s, until quenched by collapse of European… structures… functions? “Permanently” -- for the foreseeable -- “redrawing the map” -- new ₁T₂-logic boundaries -- is considered tantamount to a new order in Europe, a new world order. Chimerical chin-wagging: chi-square distribution plotted with a T-square. Heh-heh-heh! Analysis of regression for the structural school, as distinct from "regression analysis", does not help plot a function; it helps plot destruction of a function by coercive interventions upon automatization and deautomatization. Automatization and deautomatization are transitional states of a function -- processes by which far-from-equilibrium phase transitions self-organize absent coercive interventions. Interventions destroy the function, and this destruction expresses as regression, as infantile violence of one sort or another -- the word “infantile” employed here being an attribution of meaning derivative of a notion of maturation developed by Freud which may no longer be considered well-considered. The crisis of physics produced by quantum-relativity theory as the laws of physics have collapsed going down the drain of gravitational collapse to black holes has been a crisis of structural dominance, of the dominance of material structure in physical theory. The meaning of meaning as it has existed for physicists (and those unduly influenced by physicists) seems to have collapsed -- and this can only be regarded by physicists as pathological, as schizophrenic. Indicative of an inherently pathological nature, universe, multiverse -- unless projected by physicists; unless introjected by physicists; unless physicists engage in projective-identification. Destroy the village in order to save it? Destroy the planet in order to save it? But what if physicists were to get out of these low states of consciousness? What would automatization and deautomatization of material functions imply about the meaning of meaning revealed by observer-state/object-system interactions at quantum measurement? All this time, has the physicist been a “cosmic exile” or has the animist? Americans got lost in Viet Nam because, once at war there, they could no longer tell (word) right from left (of the object). Word and Object. Vietnamese, traditionally being animists, reference left and right from point of view of the object/other; whereas Americans, being anti-animists, reference left-right to the subject-self. Chirality mirror modes which reflect differently the notions of structure and function. Onanistic narcissism expresses -- by projective-identification -- as structural dominance of extrovert culture. What was that you said is a lonely hunter? Generative over-empathy expresses -- by introjective identification -- as functional dominance of introvert culture. The hell you say -- pink? Meaning tacitly given to meaning at any measurement occasion is a function of the relative-state -- an m-logically-valued function -- of these two pathological conditions of truncation. Tatemae mistaken for hone, hone for tatemae; uniformity for identity-transparency; identification for love; cowboy conceits for freedom. “Unification of Depth Psychology and Physics” -- as Maria-Louise von Franz well knew -- is a prerequisite to comprehension of the measurement occasion. If a material structure is actually a material function automatized, what is a deautomatized material function? A deautomatized material function is a chronotopological invariant. Three-fold operator-time “orchestrates” automatization and deautomatization of chronotopological invariants (mathematically notate-able as Musculpt, which Maurice Nicoll -- Harley Street psychiatrist, Jungian analyst, student of the teachings of Gurdjieff and Ouspensky -- called “living time”). What happens to the “phased array” of “living time” under projective-identifications at scientific-capitalist/Marxist-socialist materialism? Pregnant question these days. Stephen Hawking's “imaginary time” is the passive “imago” of lowest-order, topologically-active, operator-time. These chronotopological invariants establishing the meaning of meaning are kakureta kata, archetypes of a universal consciousness, frequency domain, Tzog-chen, Tao, Divine Sphere -- howsoever designated -- one component of which is the human collective unconscious. Automatization in human brain involves glutamatergic neuronal etching; deautomatization, endogenous ketamine flood. Deautomatization becomes collapse, i.e., pathological, with “neutralization antagonizing forms of resistance”, such as “thematic evasion” -- to use the terms of autogenic therapy. Automatization becomes structural rigidification, i.e., pathological normosis, with the coercive interventions of prescriptive enculturation, socialization of cognition. There are sociological and economic correlates by virtue of human brains being involved in those spheres. It's not all that interesting, you know, the human zoo: its music, its laughter, its strobe lights. Collapse of the wave function? Collapse of the Soviet Union? Collapse of the WTC? How many things can you find wrong with this picture?

If you understand [1] contemporary science is substantiation of the ₁T₂-logic consistency of prescriptively-enculturated, gluatmatergically-etched socialization of cognition over m-logically-valued hyletic data, and [2] the processes of projective-identification are collective and cooperative phenomena, then you can work either from the projection side or the identification side: {a} study properties of the “emergent” regressed technologies projected into material manifestation -- internet telepresence, ELINT, electromagnetic countermeasures, and so on -- and work back to the collective state of identification as new principles of science, manifest or latent, or {b} you can study properties of the collective identification as existing principles of science and forecast likely new forms of technological regression (if these forms don't already exist in security classification status, they soon will). Of course, if you step off the line of ₁T₂-logic accommodating schemata, you will be deemed a “cosmic exile” because their "cosmos" is the corpus of their projective-identifications, and anything that can be construed an existential denial of their Umwelts and lifeworld is met with force.

Just as there is no medical doctor or lawyer in America who does not make a living by lying day in and day out, so there is no physicist on planet Earth who does not know, independent of the requirements of employment, that there is zero chance that there actually is a “classical limit”. The issue is: What happens politically, economically, socially, neurologically, psychologically, and militarily if authorities and institutions were to acknowledge that a classical limit simply is not the case, and if it became generally known that this has been understood by most knowledgeable persons since very soon after Planck's and Einstein's papers were published during the first decade of the 20th century? Somewhere in the learning curve for physicists -- just like on those curves for doctors and lawyers -- each and every person with a physicist's learner's permit “recognizes” that the classical limit is a sham, one of many such recognitions encountered along the curve. There is also the instantaneous awareness, with any such recognition, that denial of the sham means not becoming a physicist or not remaining an employed physicist. So, every employed physicist has not only suppressed memories of encountering such recognitions, but has also become a persistent sufferer of substitute memory -- and it is out of such substitute memories that the history of physics has been written. And, furthermore, one pellucid aspect of the etiology of anthropogenic climate shift (“change” is too small a word to characterize what is afoot) is this plague of substitute memories broadcast in echolalia by various media. But it is much worse than that: The Case is a continuum infinity worth of continuum infinities more complex than contemporary physics allows (the imposed limitation being for reasons of politics, economics, sociology, neurology, psychology, and war). People who require a socially-conferred “nameable” (profession, craft, member, mother of, son of, wealth indicator, and so on in that Old Greek “additive style”) in order to identify themselves as existing must live in substitute memory, otherwise they are denied socially-conferrable identity. Bet you've never been in Ann Fountain's veneta bottega -- luca! luca! -- village park sleeping center in the highlands, have you? Dial us! Just go right over Beverly's Hill, straight down -- humpa! humpa! -- Rodeo Drive… StuccOh paradise! Not only do extra-easy home and car loans, dear health insurance, high-usury credit cards, kids, ready access to multimedia masturbation environments of various sorts, a broad and rabid thin-blue-line blurring to olive-drab, and the like maximize the unlikelihood of a social reform cycle, The Cycle of American Literature having been vaporized, let alone revolution, but so does the neuronal etching of the brain which facilitates compulsive attachment to ₁T₂-logic simple-identity. But if, moreover, by whatever means, one ceases to be subject to the compulsion for such simple-identity attachment, then there is a wealth of experience no amount of ₁T₂-logic monetary units can purchase access to, and ways of doing and non-doing inexplicable to ₁T₂-logic simple-identities. Suddenly the whole Riemann-surface accordion of the universal covering surface of The Case ceases being non-viewable, for shorter or longer periods -- and what happens on one sheet, though important, can no longer be understood as that important, even if only to memory, memory not subject to substitute memory. And, truthfully, it doesn't even matter all that much if one of the sheets of the Riemann surface is simply lifted out of the stack -- which is precisely what appears to be happening to this cosmological neighborhood. Not that those well-etched are likely ever to learn of it.

Ebb and flow of concrete events, rise and fall of personalities and nation-states, fanning and dampening of wars, markets, climates do not significantly affect the process we are discussing, and they certainly have zero impact upon my assessment. Why? Not only because human behaviors are the critical factors and the overwhelming preponderance of determinants of human perception, apperception, proprioception, and cognition are unconscious -- both personal and collective -- but also because the process we are discussing altogether transcends interplay of concrete factors. Alteration of any such factor -- even of them all -- cannot possibly, in principle, substantively determine course of the process. I first began articulating this during early-1964 in consultations at AU's School of International Service with Elspeth Rostow, consultations which followed upon a paper I wrote for her American Civilization seminars, a paper about the Hamilton-Jefferson debates on the national debt. I took one of her teaching points to its logical-consequences extreme, and applied that voir dire speaking of the truth to a jury verdict on Hamilton-Jefferson in particular and American Civilization in general -- actually, as regards death sentence, American Civilization planetarized, spaceship Earth. Elspeth, of course, did not go along with the syllogistic march of my voir dire, at least not to the extremity of implication. I, however, was so convinced of its ₁T₂-logic truth-value validity, as reinforced in multiple readings, by good offices of Abdul Aziz Said, of C. G. Jung's Modern Man in Search of a Soul, I, in due course, quit college specifically to explore the thesis in a concrete case: the Viet Nam war. This was the best decision of my life, as I was able to gather an enormous range of relevant data and generate considerable insight there into, such that forty-plus years of explorations and interior Wanderjahre followed unimpeded in rush after intoxicating rush. Never looked back. No reason to look back. Knew exactly what I was giving up, what I was doing, what I was going after. Took two years to make the quit-college decision. Decided that all that I would be giving up was actually not worth having. Bye-bye birdy. Hellos to that pale pastel purgatory nevermore. Been that way ever since. Forecast in early summary lectures, Elspeth later spent the better part of a semester of seminars devoted to explorations of the degree to which constitutional democracy, capitalism, and its various extensions and derivatives, are emergent from post-Renaissance mathematically-designated absolute space and time, Cartesian-Newtonian physical theory, and 18th century rationalism's devotion to the voir dire of ₁T₂-valued Aristotelian-Baconian (Bostonian, Laconian, Waconian, Favonian) logic. I argued, regarding the national-debt debates, that this was Hamilton's position and the metaphysical basis for his vision of an industrial-monolith North American continent (against which my Mountain Woman Aunt Jo implacably fought her Police Chief father, my grandfather); whereas, Jeffersonian synecologies (to which my yeoman Penn-SYLVANia ancestors, back into the early-1700s, strongly resonated) have no metaphysical foundation in Western thought, and, therefore, the debates over future of a great continent were moot, the outcome being foregone and contained by ₁T₂-logic implication in the North American genocide and slavery. And that, moreover, this “foregone” had been structuralized irremovably in American Civilization by the time of the Hamilton-Jeffersonian debates. It was in the following consultation discussions, however, that I began arguing perspectives on “the process we are discussing”. Thus, over many occasions, I said, “If, Elspeth, you are correct about the debt owed by constitutional democracy and capitalism to 18th century rationalism and its prerequisites, then the appearance of Planck's paper of 1900 on the quantum of action and Einstein's of 1905 on special relativity and Gödel's proof of the early-1930s have to be regarded death knells for constitutional democracy and capitalism: ask not for whom the bell tolls; it tolls for thee.” She, of course, denied validity of this “extreme conclusion” and proceeded to, essentially, in other than strict physics and/or formal-logic terms, therefore not very convincingly, make one of the possible cases for existence of a “classical limit” or something tantamount thereto. I ignored this, as I didn't believe it for a second. I argued, further, that a civilization, culture, society cannot long support the enormous weight of cognitive dissonance incumbent upon the circumstance wherein the metaphysical foundations of the institutional base do not remain consonant with the metaphysical principles underlying the informing worldview construct; that the farther these two diverge, the greater the quotient of violence will be involved in getting them back together. That, moreover, per Jung's Modern Man in Search of a Soul, this divergence was the actual root cause of WWII and holocaust of the Jews, and that, subsequently, i.e., postwar, this very same divergence has grown enormously and been relentlessly, unconditionally imposed on the whole planet. This, I suggested, was ominous and evermore elaborate in its implications. These same arguments were later explored morning after morning with Kelly Robinson over Western omelets in the ground-floor snack bar of MACV-HQ as implications of Tet-'68 were contemplated and argument ensued as to what would happen if the physical boundaries of the war were expanded. I exhibited a strong tendency to talk about these issues as if they were planetary in extent, which completely discombobulated and infuriated Kelly, who demanded I stick to the subject at hand. To me, I was so sticking. And I feel the same way today, as I know the violence of “the process we are discussing” begins with low intensity at the periphery and moves with gathering intensity toward the center where the quotient of megakill will be the highest on the planet.

Wellllllllllllll, it's much worse than that. Were it just a question of institutional bases and worldview constructs being out of phase, that would be bad enough, and if it were just that plus the new physics having gotten into the techno-base such that the old institutional base is utterly incompetent to manage the new techno-base, there being a disparity between the two involved levels of complexity, then it would be very bad, indeed; but, beyond that, what has actually happened is that the new physics, and the mathematics from which it emerged, were falsified so as to protect the old institutional base, such that the new techno-base is emergent from dissimulated mathematics and new physics, and hence is a corrupted techno-base managed by a long-outmoded institutional base, and the two acting together have intervened into natural systems critically wounding their superintegrative integrity -- and wound healing has been blocked long enough for autocatalytic deterioration to set in and become viewable as ecological crises, nascent pandemics, and climate-shift dynamics. Anyone merely calling for improved regulatory activity on part of the old institutional base is as complete an idiot as anyone regarding climate-shift and the energy crisis as financial opportunities to be taken advantage of within an economic framework still part of the old institutional base. Those not doomsayers over the past fifty years when doom became palpable -- including media pundits who should have been punted -- have doomed us all. Superintegration, overdetermination, non-simple identity of parts and wholes: this is precisely what the old institutional base was constructed to conceal by justification of the flimflam specter of a felonious all-against-all. Instead of all-against-all, we were given force divided against itself, countervailing forces (and don't tell me this was inevitable: halfway around the planet there were at that time civilizations for thousands of years rooted in direct awareness of the fundamentality of non-simple identity). But countervailing forces cannot, in principle, regulate super-states of matter and the technologies they give rise to, let alone regressed versions thereof emergent from a dissembled quantum mechanics and relativity theory. For any number of reasons, climate-shift cannot be intelligently met absent resolution of a global insurgency driven in large measure by a planetarized policy of forced-draft urbanization as synonymous with economic development (this "synonymity" making economic development a form of low-intensity warfare occasionally lapsing into genocide and holocaust, not by analogy but in plain fact explicitly viewable by all). And a viable alternative to pandemic forced-draft urbanization on a planet overpopulated by four-billion humans cannot be actualized so long as regulation, so called, is the panacea. The Cartesian-Newtonian notion of extrasystemic regulation by interplay of countervailing forces has been lavishly demonstrated no part of nature -- so it can't possibly be the means to intelligently meet ecological crises, nascent pandemics, and climate-shift dynamics.

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