Tuesday, March 31, 2015

The Rainbow - Where Science meets Art

We have been discussing the notion of rainbow gravity and how it challenges conventional notions of the Big Bang!

In fact the deeper implications of what is involved here require the recognition that scientific reality properly contains both analytic (quantitative) and qualitative (holistic) aspects, in dynamic relationship with each other.

Therefore conventional scientific understanding is continually limited by the attempt to reduce reality in a merely quantitative impersonal manner (as detached from the observing mind).

So when we allow for both scientific aspects, this allows for the local independence of events (in analytic terms) combined with the universal interdependence of all events (in a holistic manner).

When this is done it leads to a fundamental change in perspective, especially with relation to our understanding of space and time.


Following Newton, space and time were understood in neutral terms as simply constituting a pre-existing background where phenomenal activity takes place.

Then because of Einstein, it was realised that these dimensions have strictly no physical meaning independent of material phenomena.

However Einstein still believed that this relative nature of space and time could be precisely formulated in an objective fashion.

However once we incorporate both the analytic and holistic aspects of scientific understanding an inescapable Uncertainty Principle now attaches to the very nature of space and time.

Put another way, relativity is now seen - not alone physically as applying to the nature of space and time - but equally in psychological terms to the mental constructs we use to understand these very dimensions.

This ultimately entails that every event takes place in a unique framework with respect to both space and time.

Thus from the accepted analytic perspective, each phenomenal object (as scientifically investigated) has a unique location in space and time. And this location is only possible due to all objects sharing a common impersonal identity!

However from the corresponding holistic (qualitative) perspective, each object now assumes a unique qualitative identity, with no means therefore for establishing a local identity (in space and time).

So properly understood, the non local behaviour of quantum particles relates to their holistic rather than analytic aspect!

However this cannot be appreciated within a scientific paradigm that recognises solely the analytic aspect of interpretation!

Thus once again, the deeper conclusion that can be reached here is that, the qualitative aspects of phenomena (at both micro and macro levels) entail unique configurations with respect to space and time.

In other words, phenomenal objects now enjoy their unique qualities precisely because they relate to space and time configurations that are themselves unique.

Therefore once again, this truth cannot possibly be approached while we remain confined to the conventional scientific paradigm (based on mere analytic interpretation).


We have been speaking about the rainbow (i.e. in relation to rainbow gravity). In fact the rainbow serves as an excellent example of a phenomenon with both quantitative and qualitative attributes.

The conventional scientist can indeed give a convincing explanation for the rainbow phenomenon (relating to the reflection and refraction of sunlight with respect to water droplets). This explanation therefore appeals primarily to the cognitive function of reason.

However the artistic experience of the rainbow would be somewhat different. Who, for example has not at some stage found oneself rapt in wonder at the beautiful sight of a vibrantly coloured rainbow?

Such an aesthetic appreciation appeals now primarily to the affective function of emotion!

And indeed in the end it is somewhat artificial to attempt to neatly divide both types of experience for they necessarily intermingle with each other to a significant degree.

So the total experience of appreciating a rainbow thereby necessarily combines both reason and emotion in a quantitative and qualitative type manner.

However what we call science, then attempts to represent the experience, as if the quantitative aspect somehow can exist in absolute abstraction from the qualitative.

Thus the crucially important task, which has not yet been addressed, relates to how the qualitative aspect - which necessarily applies to all phenomena - can be successfully incorporated with the quantitative, in a new more comprehensive form of scientific understanding.

Now, I would still accept that this still needs to be achieved in a refined cognitive manner, where the translation of the qualitative aspect is understood in an indirect rational manner.

However I would firmly believe that the ultimate task of such understanding is to pave the way for the full reconciliation in experience of scientific (rational) and artistic (aesthetic) aspects.


If we go back to the time of the Renaissance, before the specialised development of Newtonian type science, we can witness a much greater integration with respect to both the scientific and artistic quests.

Perhaps this exemplified more than anyone by the life of Leonardo da Vinci who displayed supreme scientific and artistic gifts.  

Now it can indeed be argued that science was - certainly in terms of modern developments - still in its infancy at the time. So the specialised development of analytic science was thereby necessary to differentiate it successfully from other activities, subsequently enabling unparalleled progress.

However the cracks in the modern scientific edifice have been long apparent and cannot be solved within the present restricted approach.

Thus we need to rediscover in a much more comprehensive fashion the notion of Holistic Science (relating to the global interdependence of all reality). Then, ultimately both the analytic and holistic aspects can be combined in an ever more creative and productive manner (i.e. Radial Science).  

Monday, March 30, 2015

The Big Bang and Rainbow Gravity (2)

I mentioned in the last blog entry how there are in fact two interacting aspects (physical and psychological) to the relative experience of the nature of time and space.

Thus from the physical perspective, if a car is travelling at 120 mph then with respect to measurement by a stationary observer it will take just 30 seconds to travel 1 mile.

However, when measured from the perspective of a person travelling in the car, the measured time to travel the mile would be slightly less i.e. 29.99999999999952 seconds. 
Now of course this slight difference would not be detectable with present time measurement devices. However if it were possible to imagine the car travelling at say 87% of light speed, then the measured time to travel the mile (from an occupant within the car) would be just half of that as registered by a stationary observer.

So in this sense, measurements are relative to the speed of the observer estimating both the time and distance  involved.



However there is equally a important sense - not yet properly recognised - in which both time and space measurements are likewise relative with respect  to the dimensional manner in which psychological interpretation take place. 


Conventional interpretation from this qualitative perspective is strictly linear (i.e. 1-dimensional). This is enshrined in the very notion that the Big Bang had a definite beginning in time and space some 13.8 bl. years ago!


Now the very nature of 1 as a dimension is that it is unambiguous with respect to its corresponding inverse meaning i.e. as reciprocal.


However associated with the "higher" stages of refined contemplative type understanding, are corresponding "higher" dimensions of which the most accessible relates to 2-dimensional appreciation. 


But the very nature of such understanding is that phenomenal reality is no longer interpreted in terms of just one absolute external direction of movement, but rather in terms of the dynamic interaction of two directions (external and internal) that are - relatively - opposite with respect to each other.


2-dimensional interpretation is given by the two roots of 1 that are + 1 and  – 1 with respect to each other. So the two polar directions, that dynamically conditions all phenomenal experience are thereby - relatively - positive and negative with respect to each other.  


The two roots (representing these two directions) are expressed by the simple equation x2  = 1, which equally can be denoted as x = 1/x.


Thus when we view time and space from this new 2-dimensional perspective (where reality is dynamically understood in terms of the interaction of twin opposite poles), we move from a linear (unambiguous) to a circular (paradoxical) appreciation of their direction.

So from this perspective, as we approach ever closer to  the supposed starting point of reality, its very meaning is rendered ever more paradoxical with each smaller duration (from one valid perspective) equally representing an ever longer duration (from an equally valid perspective). Thus in the limit, as we approach a zero point in time, this becomes inseparable from the corresponding notion of an infinite duration.

Therefore, when we attempt to understand the beginning of our Universe from this 2-dimensional (or indeed any other "higher" dimensional perspective) it is thereby clearly meaningless to attempt to give it a definite starting point in time (and space).

Again the key problem with the conventional linear perspective is the attempt to keep the (internal) observer as somehow outside - and thereby detached - from what is observed (i.e. the beginning of the universe). However this is clearly untenable in terms of the original process itself, where the "parts" of the system are inseparable from the "whole".

Indeed if one thinks about it for a moment, the very notion of a "Big Bang" represents a poor analogy with respect to any adequate attempt to grasp the beginnings of the the Universe.

The "Big Bang" suggests some kind of massive initial explosion. However any conventional notion of an explosion presupposes an already existing environment of space and time in which such an event takes place. Therefore by its very nature, the "Big Bang" would represent an "explosion" of a very different kind, which strictly would remain unobservable!

Now again, this represents the epistimological approach to understanding the "Big Bang" which is associated with the unrecognised aspect with respect to Einstein's Special Theory of Relativity.

So from this psychological perspective, the very way one seeks to interpret the nature of space and time, varies with respect to the light "speed" (i.e. interaction of opposite polarities) of the personality.

Thus the standard rational scientific view (where no explicit interaction between opposite polarities is considered) is 1-dimensional  in psychological terms is tantamount to measurement by an observer at rest.

However the highly refined intuitive view corresponding to an advanced contemplative state, is now tantamount in psychological terms to an observer moving at a considerable fraction of light speed (with substantial two-way dynamic interaction between polarities taking place).

And as we have seen this leads to a substantially different interpretation of the very nature of space and time as inherently circular and paradoxical in nature.


However because both physical and psychological aspects are intimately related, this would strongly suggest that this impossibility of a definite starting point in space and time for the Universe can also be approached from a physical perspective.

Indeed I have long viewed the psychological aspect of development in terms of a spectrum moving from "low" to "high" energy levels.  So the scientific worldview arising from an advanced contemplative stance would thereby represent a "high" energy state. However the conventional rational perspective would be more akin to the "lower" energy state associated with natural light.

In corresponding physical terms, we have the electromagnetic spectrum where the energy levels vary considerably depending on the location of the spectrum.

Now rainbow gravity would concentrate just on the band of natural light where different frequencies are associated with the various manifestations of light (as distinct colours).

If one were then to accept that these different energies influence the manner in which gravity interacts with light, then this would entail that all travel - ultimately - at different speeds.

So the constancy of the speed of light would thereby be an illusion arising from the fact that our measuring instruments are not yet sufficiently refined to detect the actual differences involved.

However if these differences in speed were indeed demonstrated to exist, then it would open the way for a direct physical explanation as to why our Universe could not have a definite starting moment (in time and space).

Indeed it would seem reasonable to me to additionally assume that the speed of all the various forms of electromagnetic energy (and not just the natural light bands) would ultimately vary due to their interaction with gravity.


Therefore the deeper physical implications of this would be to suggest that the very notion of objects (even at the macro level) possessing a definite location in space and time is quite untenable.

So the uncertainty principle necessarily  applies to all such measurements.

Therefore we can attempt to definitely fix the notion of an object's location; however then the corresponding qualitative notion of space and time becomes increasingly fuzzy (as I demonstrated with my epistimological approach to the "Big Bang).

Alternatively we can attempt to fix the notion of space and time (as in conventional scientific interpretation); however then the corresponding quantitative notion of an object's location becomes increasingly fuzzy.


Thus the realisation that the Uncertainty Principle equally applie
s at both the (micro) quantum level and the (macro) relativistic level can thereby pave the way for the successful integration of both elements.

However as this entails explicit recognition of both quantitative (analytic) and qualitative (holistic) aspects to reality, it cannot be achieved within the conventional scientific approach.

Thursday, March 26, 2015

The Big Bang and Rainbow Gravity (1)

I have never been a big fan of the Big Bang Theory, which for me represents an - ultimately - untenable conclusion, arising from a reduced linear approach to scientific interpretation.

Initially, I formed my general reservations in philosophical terms. However, following recent speculation on rainbow gravity and its implications for the Big Bang, I would now be able to speculate better as to the deeper physical implications of this philosophical position.


What seems to be missing entirely with respect to conventional scientific interpretation is the enormous difference as between analytic and holistic type appreciation of reality!

Unfortunately as such scientific interpretation is synonymous with mere analytic appreciation (of a quantitative nature), the holistic aspect, which is of distinctive qualitative variety, is thereby inevitably reduced in mere quantitative terms.

The analytic approach admittedly however has its great merits, as the wonderful achievements of modern science testify. However it operates best for partial explanations, where a wider holistic background can already be assumed.

However when we attempt to formulate a Theory of Everything (which can explain the ultimate interaction of the parts with the whole system), the analytic approach begins to break down badly.

This is exemplified by the intractable problem in current physics of  successfully wedding Quantum Mechanics (relating to short-lived particles at the sub-atomic scale) with the corresponding Theory of Relativity (relating to space time behaviour on a global scale).

And I certainly would not see the Theory of Strings as likely to provide the answer here, as the very postulation of these (partial) strings, already requires the assumption of the (holistic) dimensions of space and time for their meaningful definition!


The Newtonian worldview is based very much on the belief that physical objective phenomena can be successfully interpreted in an abstract impersonal manner (as strictly external to the observer).

Despite the severe problems posed especially by Quantum Mechanics with respect to  this approach, modern physics is still strongly motivated by the untenable quest to find a coherent explanation, in a merely detached objective manner, for the ultimate physical secrets of reality.

However momentary reflection on the matter will show that one can never have objective knowledge of the world independent of the subjective mental constructs, that are necessarily used to interpret this reality.

So strictly we can never know reality as it objectively exists (i.e. independent of the inquiring observer).

Rather all such knowledge of reality necessarily reflects a dynamic interaction as between both physical and psychological aspects that are - relatively - external (objective) and internal (subjective) with respect to each other.

Put another way, physical reality cannot be understood in a mere quantitative manner, for attempted understanding of such reality necessarily reflects the dynamic interaction of twin aspects that are - relatively - physical (quantitative) and psychological (qualitative) with respect to each other.

So conventional science from this perspective, thereby represents the attempted reduction of a complex quantitative/qualitative relative interaction (comprising both analytic and holistic aspects) in an absolute quantitative (i.e. merely analytic) manner!


Thus when we attempt to give our Universe an absolute beginning (in space and time) we thereby reduce its operations in a merely quantitative manner.

However, by definition this very approach, is properly suited for relative interpretation of the respective parts with respect to an overall existing system. However it is quite unsuited to providing any adequate interpretation of the overall nature of this system (with respect to its component parts).

One cannot, as a human inquiring mind, form an independent interpretation of the Universe (in a physical sense) as the beginning of all evolution, for any attempt to interpret its nature already presumes the developed mental constructs, that intimately depend on the evolution of this Universe  that has already taken place.

Therefore inevitably inquiry about the origins of the Universe must always implicitly embrace the present moment.

This inevitably implies that any meaningful notion of space and time is thereby of a strictly relative nature.

So if we take the movement of time from an earlier stage of evolution up to the present moment, then this can represent a positive direction. However, we can equally trace this time starting from the present moment back to that earliest stage, which is - relatively - represents a negative direction. So rather that just one absolute direction in space and time with respect to evolution (based on sole recognition of the physical aspect) we now have two relative paradoxical directions in space and time (expressing the two-way interaction of both physical and psychological aspects).

So therefore, as the great spiritual mystics of all traditions have recognised, the only permanent reality is the absolute present moment, with all experience of time and space necessarily of a relative nature.

When we look at reality from this enhanced perspective (which is more authentic in terms of the dynamics of experience), all inquiry starts from the present moment, with phenomenal expressions in space and time of an arbitrary contingent nature.

Therefore the Big Bang could not have started 13.8 bl. years ago (in an absolute linear sense), as properly understood all creation takes place now, in the present moment, with phenomenal interpretation with respect to space and time ultimately of a merely relative paradoxical nature.

Now of course I appreciate why there is such strong belief out there in the scientific community with respect to this starting point in time (i.e. some 13.8 bl. years ago). However this comes from attempting to extend an analytic type interpretation to an original overall context, where a distinctive holistic appreciation is properly required!


So far I have couched my argument in epistemological terms, which serves to properly highlight the reduced nature of conventional scientific interpretation.

However it is indeed possible to trace out further the implications of this philosophical position, so that we can eventually begin to appreciate in an enhanced physical manner, why the Big Bang can have had no absolute starting point in space and time.

I have mentioned on many occasions how I formed a great interest in Einstein's Special Theory of Relativity in my late teens.

However, I quickly began to sense that there was indeed an important limitation evident with Einstein's approach.

In other words despite his revolutionary ideas as to the true nature of space and time, Einstein still attempted to understand space and time in a detached objective manner.

However on reflection, I began to realise that corresponding to all the major physical concepts in his Special Relativity were corresponding complementary notions of a qualitative psychological nature.

So not alone are space and time relative in a physical sense, but equally - and very importantly - the very mental concepts through which we attempt psychologically to understand the nature of space are themselves of a relative nature.

Put another way, though Einstein showed that space and time are relative to the observer in physical terms, he firmly believed that the psychological acceptance of this explanation (as scientific interpretation) would be absolute.

Therefore, he believed  that universal agreement could be validly reached with respect to his interpretation.

However, implicitly this assumed that only one type of scientific inquiry could be valid (and universally accepted by all). And of course for Einstein this was his strongly held classical belief in an objective form of determinism operating with respect to the physical world.


However, following my initial insight as regards a complementary psychological aspect, I gradually began to realise that there are in fact other valid forms of scientific inquiry, of a relative - rather than absolute - nature, where both physical and psychological understanding explicitly interact.

So this led me to the notion of Holistic Science entailing the complementary interaction of quantitative and qualitative aspects.

This form of science however only properly unfolds at the "higher" stages of psychological development, which in former times has been heavily associated with the spiritual contemplative traditions.

Now, what is fascinating about these stages is that the psychological nature of space and time itself becomes of a strictly relative nature (in a multi-dimensional fashion).

This of course implies that not only is physical space and time relative for each observer but also that the very understanding of such space and time is now also increasingly relative in psychological terms.

This would therefore entail for example in relation to Einstein's Theory of Special Relativity that an important Uncertainty Principle would apply (mirroring that of Quantum Mechanics).

So we now recognise that there are two distinct aspects to the understanding of space and time that are quantitative (analytic) and qualitative (holistic) with respect to each other!

Therefore if we focus on the quantitative physical aspect (as Einstein did) this blots out recognition of the corresponding psychological aspect (in the manner that external and internal polarities increasingly interact at the "higher" stages).

Equally if we focus on the qualitative psychological aspect (as with undue attention to advanced contemplative states), this tends to blot out recognition of the corresponding physical aspect.
This perhaps explains why in the past meaningful dialogue as to the nature of space and time has rarely been possible as between scientists and mystics!

In particular, this would suggest that the phenomenal features of light are thereby relative, so that for example its speed can ultimately vary.

I will deal with this further in the next entry!