Richard said:I don't have a problem with the latter as when we think how so many frames per minute in a movie gives us the illusion of smooth movement, so the pace of on and off would similarly fool us into seeing movement.
Richard said:Maybe we're all stuck in one place and the Universe is doing the moving whilst flickering on and off? In this case every child would be right. The universe does revolve around me. ;)
Stop me now!
It sounds almost unintelligible, but I think I will be able to explain the main idea in simple terms.
Richard said:It sounds almost unintelligible, but I think I will be able to explain the main idea in simple terms.
Oh I do hope so :)
Richard said:Hi Buddy, you did notice the wink? ;)
Buddy said:yet we can find the idea of a "binary reality" credible...interesting even?
The great Sufi Shaykh Ibn al-'Arabi explains that "imperfection" exists in Creation because "were there no imperfection, the perfection of existence would be imperfect." From the point of view of Sheer Being, there is nothing but good.But Infinite Potential to BE includes - by definition of the word "infinite" -the potential to not be. And so, Infinite Potential "splits" into Thought Centers of Creation and Thought Centers of non-being. It can be said that Infinite Potential is fundamentally Binary - on or off - to be or not to be. That is the first "division."
Since absolute non-being is an impossible paradox in terms of the source of Infinite Potential to BE, the half of the consciousness of Infinite Potential that constitute the IDEAS of non-being - for every idea of manifestation, there is a corresponding idea for that item of creation to NOT manifest - "falls asleep" for lack of a better term. Its "self observation" is predicated upon consciousness that can only "mimic" death. Consciousness that mimics death then "falls" and becomes Primal Matter. What this means is that the "self observing self" at the level of the Master of the Universe is constituted of this initial division between Being and Non-being which is, again, only the initial division - the on/off, the yes/no - of creation. You could picture this as an open eye observing a closed eye. It has been represented for millennia in the yin-yang symbol, which, even on the black half that represents "sleeping consciousness that is matter," you can see the small white dot of "being" that represents to us that absolute non-existence is not possible. There is only "relative" non-existence.
Buddy said:I think I need to back down, be quiet and lurk more. Apologies to you and Ark for interrupting this discussion. Ain't nothing here about me.
Hesper said:Buddy said:I think I need to back down, be quiet and lurk more. Apologies to you and Ark for interrupting this discussion. Ain't nothing here about me.
Yeah, I thought that was really out of line Buddy, and out of character too.
Bluelamp said:Via Cassiopedia and from Secret History on Being and Non-Being:
[snip]
"This long analysis has been necessary to show that a self-sufficient reality is not necessarily a reality foreign to duration. If we pass (consciously or unconsciously) through the idea of the nought in order to reach that of being, the being to which we come is a logical or mathematical essence, therefore non-temporal. And, consequently, a static conception of the real is forced on us: everything appears given once for all, in eternity. But we must accustom ourselves to think being directly, without making a detour, without first appealing to the phantom of the nought which interposes itself between it and us. We must strive to see in order to see, and no longer to see in order to act. Then the Absolute is revealed very near us and, in a certain measure, in us. It is of psychological and not of mathematical nor logical essence. It lives with us. Like us, but in certain aspects infinitely more concentrated and more gathered up in itself, it endures.
Excerpted from Henri Louis Bergson's "Creative Evolution", Chapter 39, pg 272-278"Now, if we could prove that the idea of the nought [zero, NOT, Nothing], in the sense in which we take it when we oppose it to that of existence, is a pseudo-idea, the problems that are raised around it would become pseudo-problems. The hypothesis of an absolute that acts freely, that in an eminent sense endures, would no longer raise up intellectual prejudices. The road would be cleared for a philosophy more nearly approaching intuition, and which would no longer ask the same sacrifices of common sense."
"Let us then see what we are thinking about when we speak of "Nothing." To represent "Nothing," we must either imagine it or conceive it. Let us examine what this image or this idea may be. First, the image.
"I am going to close my eyes, stop my ears, extinguish one by one the sensations that come to me from the outer world. Now it is done; all my perceptions vanish, the material universe sinks into silence and the night.—I subsist, however, and cannot help myself subsisting. I am still there, with the organic sensations which come to me from the surface and from the interior of my body, with the recollections which my past perceptions have left behind them—nay, with the impression, most positive and full, of the void I have just made about me. How can I suppress all this? How eliminate myself? I can even, it may be, blot out and forget my recollections up to my immediate past; but at least I keep the consciousness of my present reduced to its extremest poverty, that is to say, of the actual state of my body. I will try, however, to do away even with this consciousness itself.
I will reduce more and more the sensations my body sends in to me: now they are almost gone; now they are gone, they have disappeared in the night where all things else have already died away. But no! At the very instant that my consciousness is extinguished, another consciousness lights up—or rather, it was already alight: it had arisen the instant before, in order to witness the extinction of the first; for the first could disappear only for another and in the presence of another. I see myself annihilated only if I have already resuscitated myself by an act which is positive, however involuntary and unconscious. So, do what I will, I am always perceiving something, either from without or from within. When I no longer know anything of external objects, it is because I have taken refuge in the consciousness that I have of myself."
"If I abolish this inner self, its very abolition becomes an object for an imaginary self which now perceives as an external object the self that is dying away. Be it external or internal, some object there always is that my imagination is representing. My imagination, it is true, can go from one to the other, I can by turns imagine a nought of external perception or a nought of internal perception, but not both at once, for the absence of one consists, at bottom, in the exclusive presence of the other.
But, from the fact that two relative noughts are imaginable in turn, we wrongly conclude that they are imaginable together: a conclusion the absurdity of which must be obvious, for we cannot imagine a nought without perceiving, at least confusedly, that we are imagining it, consequently that we are acting, that we are thinking, and therefore that something still subsists.