Sunday, January 25, 2015

The Death Dynamo

What is the purposeful role of Death as a survey marker? 

If it is true that we experience life in an upside down manner, could it be that Death is, in reality, a creative force?

It could be the provider of a magnetic polarity within a dualism of the existence versus non existence of ourselves we are suspended between much like that which surrounds the armature of an electric motor as it spins in attempting to learn how to learn, harnessing the minds of our species who would largely avoid this question like an existential plaque which serves as it's own marker in the circuitous ambulation of space time. 

I cannot be bothered with abstractions, I have to buy more batteries at Walmart.

Between affirmation and negation the reconciliation force creates what best could be described as phantasms which are as real in their own right as a microwave oven or that neatly packaged pound of ground beef.

Perhaps it's a case of the adaptations of truth being equal to fictions in the manufacturing of adaptation through the personality as a means to digest experiential dreams.

In this digestive process, perhaps we sublimate a case of indigestion. Take a Tums.

I think our nascent awareness relies on imagination and our orientation is projected upon proxies that allow us alternatives that transcend the grave, literally in historical terms like Bigfoot, or on a more personal level like Angels, Space Travelers or what have you using various literal and metaphorical vehicles whether it’s the vehicle of a heaven, or a spacecraft. The many guises of the same desire sublimated or buried as to not deal with issues of mortality, but they pop up in different epochs wearing new clothes provided by the audience. Perhaps it's a centripetal dance.

The radiant light of energy brings to mind Ouspensky’s conclusion that the sun “is the sum of all possibilities” Whether it’s NDE or UFO’s, inside or outside, it’s not surprising that the old Major in Welle’s “Magnificent Ambersons” contemplating his own impending death and trying to reconcile that journey, thinks aloud “we came from the sun”. None of this is surprising as we are dependent on it, as some metaphysical texts suggest “we live in poverty”...dependents..perhaps even in the throes of an embedded addiction to our environments.

We own nothing but pretense and suspicions.

Independence is ( according to them ) a fallacy. Individuality as a self sustaining vehicle is an illusion created by necessity. Yet we have various vehicles of escape, lodged in images of energy whether they be time traveling, spaceships, even the “soul” itself….that suggest an elusive possibility of personal  freedom, even escape  outside of  the known universe. One could say this dependency is transcendent, that we are a constituent of something greater than ourselves as an intrinsic component, immortal in that sense.  Yet Death is the barricade that lies at the end of a winding path, a duality with intent.

It's telling how most of my peers of a paranormal ilk ignore this 500 pound elephant in the room. 

The idea that we simply are here to perpetuate by procreation a "something" we cannot define nor have any ownership over.... only to be erased over the centuries like so many sand castles facing an incoming tide to replaced by the next generation of supplicants.

To ignore this driver as one of many that propel our interest in what we cannot experience or see directly in this stagecraft we ourselves have created as an improvisation pushed by necessity is to deny the mysteries which we are encircled with.

Others would say  this is simply a self comforting balm in opposing death. We imagine this or that, and artists, ufo aficionados and under the general umbrella of paranormalists, religions...all wrapped up in a transcendent light that takes us “elsewhere”. They ( these other creatures) may or may not exist literally but the draw for us as a species will always be a need. Whether they do or do not almost seems at times to be beside the point of the exercise. 

And what purpose do they serve as we ourselves serve it? 

A question that presents itself to the consumer as finding themselves in a situation of last minute shopping.....

Saturday, January 24, 2015

The Surreality of The Real

My focus of late has veered from the influence of social scripting by the language of consensus as it effects the study of experiential anomalies to the franchised branding of the truth when it comes to social control systems and perhaps in this there is some linkage but as always I leave that up to you. The binding of the paranormal to the paranormal as a Janus face comes to mind this morning.
 The expansion of the physical universe continues unabated and this defies logic as it ignores the principle long accepted by science which relates to the conservation of energy and this comes as no surprise to me. Findings that are very recent suggest the universe is fractal in it’s nature and long before the term or concept of fractal came about, I had my only out of body experience some 45 years ago which illustrated this as a tree and it’s branches within a series of images, the source of which I have no pretense in saying from whence this came, I have no idea.
 The relationship of information to energy as one entity might also be a fractal phenomenon and may suggest that as information is created, the physical universe expands. On the other hand we seem to be in a vortex of channeled information constrained by it’s carrier whose turbulence increases the velocity of it’s transmission. A metaphysical turbine.
 I suppose this theme can be distilled down to the essence of group identities that share an affinity of bias that have the same territorial prerogatives as nation states when it comes down to evangelical efforts to rounding up converts in a game of cooperation and competition based on the images of what one anticipates as affirming…. leaving out or doing an end run around self observation without valuations, to see the good, the bad and the ugly one imagines that is inherent in experiential images of oneself.
 In this case the images in the human field seem to be a moat of self comforting distractions under the editorial purview of social control systems whose pathology of containment as a monarchical architecture has dogged us for centuries, even so much as being cyclic in terms of wars, destruction and the resultant loss of histories now buried under sand or dirt.
 A zero sum game of substitutions or more accurately, an inability to chew gum and walk at the same time. Instead we have a series of these myths projected on the information field as a inaccurate model of the physical universe. Rather than examine what is largely a default orientation to exploration it seems the ruts are growing deeper as events spin furiously in neutral as the tires flail around in a blur. One is tempted to simply look away as the ship afire veers off toward the horizon, No news is good news.
The relationship of the expansion of the universe as a physicality due to the fractal outgrowth of the information field is interesting to compare to it’s current state of contraction in channeled turbines, whose ever increasing velocity drive the physical commerce of information as one hand washes the other. The metaphysical metaphor of Burrough’s Nova Police come to mind where the media of the transmission of information by it’s use and manipulation of language reinforces conflicts by way of social scripting so no one can disturb it’s monarchical structure.
The Sufi’s call this “religion turned strange”. The Buddhists term this “crazy knowledge” The experiential anomalies of the paranormal suggest what Gurdjieff observed when he said simply we see and experience everything upside down. This inversion principle brings to mind the metaphor applied by Blake in his reference to “Satanic Mills” wherein the sacred becomes profane.
The surreal as consensus as real and consequently the real of the anomalous becomes surreal by way of our orientation. The divisional nature of rational logic harnessed to the nexus of consciousness as a matter between image and imagination seems to allow the transmission and reinforcement of a hypnotic state. It reminds me of Arthur Lee’s lyric: “I don’t need power when I’m hypnotized.”

Saturday, January 10, 2015

In The Interval

I thought about Darwinism today and Hitler being its most literal and psychotic interpreter by his mastery of control systems that relied on advanced technology to the point of pioneering regularly scheduled television programming and giving away free radios in order to steer consensus by manufacturing it.
I thought about the Mayans and how some wags have opined that mankind is at the top rung as a predator and we consider ourselves immune from being another's species food source.
The Mayans thought differently and attempted to appease what hunted them which was the natural world and so rather than being randomly killed off willy-nilly, they made regulatory sacrifices as to control nature. One could say all this in Freud’s world would be the games of the Superego. As belief systems synthesized the past into more fully fleshed explanatory narratives that some now look back upon as myths, nature became literally became a God but with a twist.
This God as developed by the Egyptians later transposed by way of Jewish and later Christian innovating further became a God with interestingly enough, human characteristics. The playing field was somewhat leveled. We could now bargain, appease, follow the rules and be rewarded in this conceptual model of a monarchical universe in a contest opposed to nature. What was once an adversary became a mentor with conditions attached which later then was and is today used as a social control that is political in nature whether it is advocating for legislating behavior toward abortions in this country or the Islamic variants who conduct “holy wars”
All of this began with our odd place in nature. Gnostics termed nature an attractive whore as did the earliest component of Christianity in Sumer, the marsh Arabs at the confluence of the rivers of the Garden of Eden that Sadam Hussein tried to exterminate..who worshipped the planet itself as a deity which roughly translates into “The Peacock Angel.” They were considered to be "devil worshipers"
Then came technology from the wheel to the stirrup to the invention of the internet which complicated this strange series of reactionary postulates in a manner that would make Ahab’s revenge against the white whale a more diffuse and variegated multiplicity of contests, an adventure in cross purposed self sabotage betting against the house, that control via though as an incomplete knowledge base would trump the unpredictable.
We are beginning to see the apex of yet another cycling of the Atlantean mythos which Grahame Hancock has suggested occurred once before at the end of the last Ice Age. One could say human behavior as defined by its adaptation to the planet has, in essence remained unchanged in this context. Michio Kaku in terms of the exobiology of an extraterrestrial species that develop societies, this relationship between what is driving what is at the crux of this apex we now approach in terms of self awareness and introspection he considers to be a make or break in evolutionary terms which brings us back to Darwin and social control systems.
The issue seems to this writer is that we have no basis of comparison outside of ourselves unless we rely on analogies or abstracted metaphors that end up being self referential.
In planetary terms we are isolated.
It is no surprise that upon the rise of existentialism, and the announcement that God was dead after the Holocaust, that followed by the technology of the atom bomb, what should appear but flying saucers as emblematic of both a cargo cult search for an arbiter to solve our issues on our own behalf as well as perhaps the arrival of an advanced species in terms of having  balanced being with knowledge whose interest was the ecology of our species as this drama plays out in a seemingly zero sum game. It may even be televised on Zeta Four or be the subject o a conference of multidisciplinary researchers. One does not know beyond our own projections on a blank slate.
Now we come to the elusive and illusory now of all this stagecraft and role playing worthy of Beckett….
Technology mimics nature in it’s design and as an extension of our senses some of called the advent of more complex systems, neo-biology, wherein it’s evolution leads to a synthetic ecology and our relationship to this ecology may become more driven by it than rather than we being the driver, which Marshal McLuhan observed some time ago. By consensus, this development is viewed as benign which could be translated as meaning to be necessary. Who can avoid using an automobile? If the grid vanished overnight, what would we do? One could say everyone is responsible therefore no one is “the driver” in a programming sense.
Some have suggested that human consciousness as an aggregate sum resembles a hive whose analogy is the internet composed of individual processing units linked together which become emergent, that is to say any individual process pales in comparison to the total process, and this interdependence between a synthetic ecology and the natural ecology seems to have an increasing amount of instability at both ends.
Communities and tribes of machines live alongside of us, utilizing the natural environment as do we to sustain their motility. In evolutionary terms, one could say these two tribes are extensions of one another and yet Darwin might suggest this also involves competition and cooperation.
In other words, we are competing for natural resources.
In psychological terms as a canary perhaps in the coal mine, we see an enormous cookie cutter popularity in “reality” programming wherein Alaska becomes a signet in sustainability sans technology as “infotainment” in versus the psychology behind naming a controversial pipeline, a “Keystone”
One can see a parallel system that lodges itself between the neo-biology of technology and the biology of the natural world within the thermostatic relationship between social politics and industrial corporations as an interdependent communities that increasingly rely on mass media propaganda as social control systems.  They increasingly evaluate progress in economic terms as the arbiters of viability and\or sustainability. In other words, their own version of competing for resources to sustain themselves.
Walmart, Exxon and others promote themselves as contributing tribes toward the welfare of all whose sloganeering is wedged as repetitive programming  via “‘commercials” between infotainments that serve as diversions for those employed by them between “shifts” of the worker bees.
Add to this the territorial prerogative of all vested parties in terms of the tribalism vying for the resources no one owns in the reality of our realities, and of course the Pharisees sold off real estate to the Romans leading to the overturning of the money changers tables at the foot of the temple. One thinks of the Gnostic interpretation of their leader of this revolt riding backwards on a donkey on his approach to the city as a metaphor for mastering a stubborn vehicle.
Gurdjieff might say we either chose to suffer for an aim or suffer without purpose and die like dogs.
Who has this wherewithal to chose?
Are we in a interval between what has not yet died and what is to appear?

Wednesday, January 7, 2015

The Enigma of Myself As The Observer

I seem to be moving away from the shore where most of my peers reside and from this vantage point It is difficult to determine if this is a retrograde progression or an advance toward recognizing that the study of the paranormal is the study of the contingent nature of our conceptual modeling of the human identity yet to be determined.

Some days I cannot discern the difference between the paper I am writing upon from the pen.
The reactive compulsions that animate the autonomic. Some use the word entanglement in place of opinion that are in reality suspicions disguised as valuations. I see myself perched between a death to the world as it is inhabited and a introspection that seeks invisibility in a strange transit toward an unknown continent. There is no trail of popcorn left behind to return to being enmeshed in consensus and yet there is nothing empirical to replace the right angles of consensus with and in this, perhaps there is hope. Perhaps I am in training to become an amnesiac by choice. There is no misplaced nostalgia in loss, rather it is a welcoming acknowledgement that precludes the cement of my personality as a player piano within a refuse pile. The Buddhists see our knowledge as "crazy knowledge" Self forensics is a deconstructionism without anticipations as this process lacks a substitution of acceptable parameters that mimic the semi hypnotic state of engagement.
Where does this lead? Your guess is as good as mine.

I often have remarked that the anomalous is marked by the transformation of the observer to the observed, but this leads to the question of the nature of the observer as a pragmatic decision to focus on one side of a mirror of images. How do we separate the self versus the non-self by way of the paranormal?  The nature of our questions may be in error. Our self mythologies may mask the real which is seen as unreal. The medium as a message may be lost in translation.

Paranormalists outwardly seek clues as to the illusive and charismatic nature of reality as a singularity by examining accounts of exceptional experiential anomalies seeking a synthesis of thought that leads to a rational and conclusion argument aimed at oneself. We look outwardly of patterns that are unpredictable in their nature that by appearances alone... these manifestations are our own terms placed out of context. Yet everything in nature simply is and that the word supernatural tends to define the observer’s division of nature from his inability to make it conform to his or her programming by the adaptation to consensus systems that allow communication and it's measurements.

Can the nature of these enigmas be accomplished without self examination of one’s participation in collecting these puzzle pieces?
Can we think our way through this with our center of consciousness aligned with the collection and in some cases the hoarding of accounts? What is aim of this if one removes oneself from this compulsion? One has the impression that they and ourselves sense the same “otherness” inwardly as in the accounts proffered. One could call this existentialism or sublimated spirituality. Who observes the one who is observing? Why has one taken on this role as a participant who is strangely absent? What is the source of the question? I often wonder if this journey is a search to reconstruct innocence and in our efforts that lead to suspicions on one hand and beliefs in another, our orientations appear to be constrained by them. When a ghost appeared in a photograph, it's manifestation provoked in me a response that asked what physics now attempts to place in a cartography. Which one of us is the ghost? A friend suggested it was a portent. He sent this image to a physicist who specialty is the examination of photographic anomalies.
His conclusion was there is no conclusion and yet he was unaware of any methodology from a technical point of view that would produce it. If we utilize the concept of purpose as we understand it, what is it's purpose? More importantly, does it require one in relation to us? Do we have a coherent definition of purpose? One question leads to another in deconstruction.

We cannot envision consciousness without a center.
Thought appears to be a program, nothing more. Programming  language appears to be a blockade. The Taoist would say that if you can describe reality, you have not found it.
One image is replaced by another. To recognize this situation appears to be a anathema.
The universe of experts proliferates by opinion alone.
Yet perhaps knowing our finite and therefore incomplete nature is a proverbial child’s first step.
The irony may be we critically assume a posture that is simply reactive, autonomic and without presence rather than conceptualizing ourselves as clueless rubes attempting to impress kangaroos. We avoid internal silence that allows a division of attention where our programming does not intrude.  Perhaps what I see in myself and others is an expression of a buried assumption that something is missing.

It may be existence as defined by stability, predictability, a fixed cohesion unchanged.
I often ( and yet not often enough ) recognize that this is an upside down point of view in which I have oriented myself as in the last essay it is a very strong likelihood that spacetime is unfixed as if the lack of a set trajectory is the aim of creating a self identity yet to be determined.
What is without ( that ) uses us to explore itself as we use it to explore within by comparison to what is without as an ecology to create a shared self awareness that cannot be fixed lest it perishes. Yet there is no zero in this, no “now “in this.

Perhaps evolution is more art than a hard science as we define it. The modality of imagination as the axis of possibilities seeking expression.

Maybe not.

Perhaps we are everything and nothing specific at all at once......... and the poets are actually scientists.

Monday, January 5, 2015

The Existent Versus The Non Existent

“But why is it supposed that the universe was created in the past rather than newly created in every instance that is experienced? No two instants are identical. The things we find in one are not exactly the same as the things we find in another. What, then, is the justification for saying that something was created in the past and that its existence has continued into the present?”
-Julian Barbour, The End of Time

At the crux of the study of the anomalous we have the dualities of determining what could be called "entification" derived from classifying something as a entity that is lodged between existence and non-existence that is often discerned by our measurement and relationship to ourselves and the environment by it’s abeyance to the laws of time. This nexus of manifestation versus that is often labelled imaginary when it comes to experiential accounts of high strangeness, and yet that vast majority of those who label the anomalous as non -existent may be following an imaginary path of constraints. One could say this arbitration of entification as to it’s existence could just as easily to be said to be upside down as right side up.

The linearity of time as counted by our measurements of references in regard to the paranormal is perhaps an incomplete geometry. Spacetime seeming has no “now” as a marker beyond that which we assign it. There appears to be several gaping holes between the nature of Spacetime and our orientation within it that leads to critical assumptions that are inherently self referential. First this was done by the axial rotation of our planet in relation to the sun and then by the necessities of movement ( however it was assigned to tasking) we created the artifices of clocks and calendars to allow comparative measurements in our orientations.

The “unlawful” violation of these parameters is marked by anomalies in various classifications that are drawn up by their appearance(s). I suppose one could call them ghosts that are often said to appear to our senses as being “nowhere” in particular in their orientation to ours within what is sometimes referred to as a “timeslip”of our references.

Physics suggest the unified nature of spacetime and the freedom of coordinate choice it allows imply that to express the temporal coordinate in one coordinate system requires both temporal and spatial coordinates in another coordinate system. We seemingly lack coordinates beyond those on a basis of comparison to that which we occupy and unlike in normal spatial coordinates, there are still restrictions for how measurements can be made spatially and temporally by intervals.

One knows that spacetime has an unknown symmetry despite our lives being organised by various clocks and on the basis of this one could deduce that our conceptual basis of spacetime that is both experiential and mathematical falls into the realm of being imagined, which I suspect is also inherent in the organisation of processes in manifesting thought.

All this leads us to question the basis of how we conceptualize entification as physicist Claus Kiefer says, was 'to see that gravity is a manifestation of the geometry of spacetime; in fact, gravity is geometry. .Hence, the background, the absoluteness of spacetime, must be seen instead as dynamical. Things interact with other things, not against a fixed background. But what happens when the insight of general relativity is led to quantum mechanics? There, instead of particles moving along trajectories, we have waves. We cannot fix precisely the momentum and position of the 'particle'. To say 'where' something is, is to describe a wave that extends to infinity, with probabilities of position, some places being higher in probability than others. Only after the wave 'collapses' is the position clarified. We then have two theories – one dealing with 'our' size things up to galaxies (general relativity) and the other dealing with tiny things (quantum mechanics). The attempt to merge them or unify them runs into the problem of time.”

If , as Claus says, gravity is a function of geometry then when it comes to “anti-gravity” as a dualism in regard to UAP, is another spacetime geometry is intersecting with our own is a misnomer as the gravitational forces of a spacetime other than our own would just as likely not require it. Yet off into fool’s errands we go.

In physics, spacetime is any mathematical model that combines space and time into a single interwoven continuum. The spacetime of our universe is usually interpreted from a Euclidean space perspective, which regards space as consisting of three dimensions, and time as consisting of one dimension, the "fourth dimension". By combining space and time into a single manifold as a continuum, it seems that our discernment between existence and nonexistence of any phenomenon as measured by time is as arbitrary as notching a point upon a circle.
In the 11th Century Ibn Al Arabi measured the concentric nature of spacetime and so this is far from a new discovery.

“Ibn ĘżArabi describes below the universe as it appears to the observer. He starts with two ends meeting to make a circle, making a circumference. The circumference points to a centerpoint. Lines go from the centerpoint to the circumference. Each line from the centerpoint ends in a point in the circumference. Then, the centerpoint continues until it ends in the circumference and becomes the centerpoint of another circumference, 'half interior to the first circumference and half exterior, making the principle of outward and inward”
And then,
The two ends meet as they did for the first circumference, until it takes on its [first] shape, because it is impossible that it go out in other than its shape. Then there occurs to the circumference what occurred in the first circumference, and so on until infinity. It is what protrudes from these treasure troves which themselves have no end to what they contain. It is the new creation which existence is in always, forever. Some people, or most people, are in confusion about that, just as He said, 'Rather, they are in confusion about the new creation' with every breath, but in the shape we mentioned.
Then, as the circles continue with each breath, 'the first circle which originated these circles becomes hidden, unrecognized, unperceived, because each circle approximating it or far-fetched from it has its shape. To visualize this, we start with a circle, which expands to create a pair of linked circles. The linked circles appear as a new circle, hiding the previous circles underneath it, and so on.
From this, we see that Ibn ĘżArabi accepts the feeling, the phenomenology, of time without saying that there is in fact an absolute time. His ultimate argument is that time, as he says, is an illusory thing, non-existent.”
-Time In Ibn Al Arabi by Eric Winkel
Perhaps our concepts of time are less malleable than time itself.

Friday, January 2, 2015

Orientations and Unidentified Atmospheric Phenomenon

The Unreliability of Eye Witness Accounts:
Lost in Translation

“This must be what a parallel universe is like', I thought. Everything looked the same, but I suddenly felt like it wasn't. Like everything had been taken apart, brick by brick, flower bed by flower bed, and put back together in the wrong order. Just like me.”
― Jordanna Fraibergberg

Had Ufology as it was practiced , in effect, managed to send itself off on a wild goose chase?
The question seems to have been answered in the incoherent jumble of theories and belief systems it has acquired as unwieldy baggage. Is there a fundamental error behind this history of diminishing returns in discovery while this social movement created in effect, a zoology of mythological creatures, motives, conspiracies and crafts,simply because eye witness accounts are taken as gospel and further abstracted by judging what was seen by our own definitions of everyday realities?
Remember the old saying "seeing is believing?" Has Ufology fallen into this trap set by itself?
If I were pressed to come up with another title for this brief essay, it would be best described as "back to basics". What is interesting to me is that many of my peers ignore the fundamental issues of Unidentified Atmospheric Phenomenon, while wishing for a reformulation of the means by which it is studied. The result is an astonishing array of either \ or propositions which have at their root, an attempt to make the prosaic match the incommensurable. If this phenomenon could speak, it might be saying, "Don't look at what I am holding in my hand but rather what this is pointing to."

It's pointed at us. It represents perhaps both an open ended system and a closed system simultaneously. The human mind by the effects it creates on the surface of how we communicate to each other is a closed, self referential system based upon the semiotics of stereotypes, benchmarks and markers that must ( by their purpose) remain fixed in order that we can establish an orientation to a sea of energetic information.
This self referential system of adaptation by way of rationality as a product of thought is then exposed as revealing this process as it is constituted by the probing ( for lack of a better word) by an open ended system that leaves nothing in place other than the forensic deconstruction of how we assume the architecture of reality is dominated by how we have adapted to it in a provincialism of mistaking referents for realities.

Not surprisingly, this nexus of a meeting between an open ended system and one that must remain fixed creates caricatures in prosaic terms, that are completely out of context as they are presented within our normal orientation.  A deconstructive reflective surface from without that our own orientations are thrown back at us which we mistake by it's effects on a closed system for purposeful manipulations from without when they are more likely to occur from within us by an exposure to a orientation beyond our own.
The either\ or conundrum created false issues such as they either solid objects or they are not as another example of observers being hoisted by their own petards. The bottom line is perhaps we cannot trust our critical assumptions or at minimum, keep them at a arm's length which seemingly most are incapable of.

The Issue of The Observer
I suppose that if I had to chose one word for the nature of consciousness it would be “synthesis” based on biological simulations of our entanglement with the environment. Add to this the incomplete nature of the knowledge base of thought and our identifications and associations in this process, which appears to be more of an effect than a point of origin. 
This process being at the nexus of our adaptation to the environment leads an understandable confusion. The descriptors we use become the object described. How we measure and recombine information in this process of digestion by way of thought somewhat resembles the scroll that activates the keys of a proverbial player piano we term our personalities which on the surface of these matters, creates another false impression that we are the aggregate sum of this as an identity.
Then we add to this confusing orientation the relationship between image and imagination which plays a more important role than we give it credit for. Imaging is a key ingredient whose entanglement with thought leads us to imagine our environment rather than directly experiencing it with the blinders off. One thought leads to another linked to images, meanings, a synthesis of information based on our own self created definitions wrought out of simulating our environment 

All of this appears to be a conveyance rather than either a destination or having a existence of it’s own as it is based on both contingent relationships of inter-dependant phenomenon. All of the above leads to an equally contingent basis upon which we define reality as a singular entity, set in stone that rests on what is actually sand. Astonishingly enough most writers on paranormal subjects completely bypass this most fundamental issue in relation to accounts of experiential anomalies.

The Issue of A Parallel Universe

“If a coin comes down heads, that means that the possibility of its coming down tails has collapsed. Until that moment the two possibilities were equal.
But on another world, it does come down tails. And when that happens, the two worlds split apart.”
― Philip Pullman, The Golden Compass

When we slice and dice the ingredients within the environment of recombinant anomalous experiential realities, we recognize the blended dynamics of spacetime, energy and information as key components several relationships created as contingencies, that synthesize what could be a chief feature of any manifestation, which is a loss of orientation to the set arrangements of the familiar and yet we cannot experience what we cannot image, nor imagine as to a parallel universe, and so there seems to result a rearrangement of not so much what we cannot imagine as never having been seen, but rather a chaos of our semiotics. Closing our eyes to the finite nature of our references seems to simply create more confusion.
The out of context semiotics of eye witness accounts have a striking similarity to that of the theory of parallel universes, where every combination and variant of information, energy and spacetime  co-exists.
Does this possibility match the endless variety created out of of the everyday identifiers in our fixed dictionary when faced with an open ended system of them?

 It does not translate as a construction of any known or strange architecture but rather an unraveling and deconstruction of what we have in hand to orient ourselves. It is if we are lifted from our orientation only to hit a proverbial force field rendered by how our consciousness has been arranged whereas we are not the drivers of it, rather we are being driven. Perhaps it is that we are programmed by our environment to grasp, to fear losing our current orientation for lack of a means to synthesize another and so consequently, perhaps this is a voluntary form of slavery to consensus that is directly challenged on the basis of our orientation to it by experiential anomalies. Not surprisingly, the processes of thought create mythologies of them, narratives of a recombined prosaic nature that have no definition other than by being placeholders for what we cannot explain to ourselves firstly, or to each other.
This synopsis by Jacques Vallee remains a pithy exploration of these issues.


Friday, December 26, 2014

The Calibration of Navigation

The Contraction of Time
This is a personal valuation of time in an era wherein on the human scale with the equally more distributed  perception that  it’s velocity is exponentially increasing. Whether it is the velocity of electronic communications, scientific discoveries, the increased emphasis on the productivity of industrial, service and economic indicators by their rapidity, the increased speed of alterations to our planet’s natural environment by genetic manipulation or the instability of weather patterns, one sits back and considers how time is measured. Geologic timescales, evolutionary by environmental drivers, civilizations, human life spans, all of which could be said to run on local time as parallel paths. The general suspicion I have is that all of these scales will be shortened in their cycling by human tampering. It may not be a matter of less time but rather the degree of transformation in the amount of variability in any given scale. Food perhaps for thought, or is there less open space for thought in of itself, for contemplation of this? Perhaps not.

The Drivers of A Vehicle of Time
If any of this is true, what are the drivers of this impetus to increase the velocity of time? One looks back to movement in of itself, from the foot to horse mounts, to locomotion, to automobiles to jet aircraft. Warfare is now measured in supersonic speeds. What lurks behind this desire to contract the distance between two markers? We are transitioning between the local and the global contexts of contracted open space in time.

The Velocity and Volume of Information.
How much information can one consume intelligently in a 24 hour time frame? Is there a set limit in this and if there is, have we exceeded it? From hand delivered notes to horse powered conveyances delivering them, to post offices on board speeding express trains, to the telegraph, to the telephone, from print media from radio to television to e-mail. Consider the timescale of this evolution of communication.
Whereas before, the volume of information at hand was due to it’s speed of deliverance. It seems now, this need no longer apply to our situation. There seems to a shrinking amount of open space to consider not only the valuation of information but it’s context as well in the story behind the stories that are the origin behind the 20 minute broadcast networks summary of global information. Or, in the 24/7 news cycles of cable news networks and the advent of experts decoding the import of information as a medium of pre-digestion. Has the volume of information decreased it’s valuation and are we saying more, supplying more information with less value in content? Twittering, Facebook and other mediums seem to trivialize the value of connectivity by the dilution of content.
All of this is occurring at lightning speed.

Land Speed Records
High speed rail now regularly runs at well over 200 miles per hour as highway speeds increase state by state from the 55 mile an hour legislated limit to 70 or more miles per hour. Some areas have no speed limits in areas of sparse populations. Magnetic levitation vehicles have been tested at 361 miles per hour in the next stage of land speed evolution.

The Velocity of Transformation.
The rate of variability counted in extreme weather events, atmospheric warming are increasing at a rate of velocity measured by comparing the current speed to a scale of magnitude which has not been witnessed in over 65 million years, according to a new study published in Science.
The velocity of disparity between the working poor and the captains of industry ,along the vanishing of the middle class has occurred in a matter of a few decades.
Science has successfully completed quantum teleportation of elementary atomic particles while travel to distant worlds through the outer spaces, now looks to wormholes to shorten such journeys.
The increase in global energy consumption driving this is predicted to exponentially increase in rapidity by 56% by the year 2040.

Speed Limits and Traffic Fines
Is there a limit to how much volume of information we can process in order to calibrate our navigation through it? There’s no laws to restrict us in this velocity. No traffic cop to fine us if we exceed a safe speed on this proverbial highway full of twists and turns. Will we run off the road?
Perhaps the question is not the velocity of transformation in parallel to the increasing rapidity of human time scales but rather our ability to adapt to them. Our familiarity with our signposts are vulnerable as they have been.. perhaps they are being transformed in advance of our flexibility and presence of mind that an unoccupied volume of time open space lest we forget the popcorn trail we left behind us to find our way back home again.

Monday, December 15, 2014

The Singularity of Alien Abductions and Near Death Experiences

The Anthropology of Anomalies

If the basis of human consciousness is the enfolding of images onto imagination that is organised by thought and language, are there similarities in what we classify as two entirely different events?
One could say that the basis of our knowledge is incomplete and so the matrix of mythologies may constitute a living organism whose orientation resembles our own and yet evolves over time, borrowing from our cultural environment, for which the paranormal reflects by the borrowing it's adaptations as a inverse mirror of our state of self awareness.

“People say that what we’re all seeking is a meaning for life. I don’t think that’s what we’re really seeking. I think that what we’re seeking is an experience of being alive, so that our life experiences on the purely physical plane will have resonances with our own innermost being and reality, so that we actually feel the rapture of being alive.”

― Joseph Campbell, The Power of Myth

A Societal Confluence

The Near Death Experience is directed inwardly and the resulting examination as a constant is based one's choices in relation to thought as a reactive behaviorism.
The Alien Abduction is positioned outwardly, and the consistent examination of the experiencer’s body, rather than the former. One could characterize both as ritual initiations where the individual is isolated from the larger community of consensus and shown other forms of sentience manifested as humanoid who perform a set pattern repeated again and again.
Both involve radiant energy or light as formulated and expressed by a tunnel whose main function is to draw the individual from one orientation to the other. One is the physical body being lifted in defiance of gravity and the other is the same effect focused on the separation of the mind from the body. One is the aspect of our existence by immersion into a technologically driven society where individual choice is a lesser commodity as in the Alien Abduction ritual and the Near Death Experience is focused on the individual as master of their fate. Both statements could be said to be true only in the presence of the other, otherwise, our portrait of our own orientation would be incomplete.
One easily looks at oneself as the embodiment of both the tangible body as well as the intangible thought of the mind and yet these two aspects of ourselves represent a symbiosis or, another way to represent the two aspects of ourselves as organisms is to say we bridge two worlds.
One is the exterior environment and the other is the interior environment or ecology in nature. 
Yet both are dependent on one another in our specific orientation. One does not exist in our terms without the other.
One version of this tunnel of light leads to a spacecraft peopled by exploiting humanoid extraterrestrials ( "others") and the other leads to a “heaven” where this version is peopled by guiding and emphatic humanoid Angels.  
The alien abduction scenario has all the chief characteristics of physicality and the other is characterized by it’s non material nature, and yet both represent a transpersonal experience that relates to images embedded in the mind by way of stored memories provided by social scripting that are patterns of various stereotypes arising by the sharing and transference of set images that lead to conceptual modelling. One could say the dualism perceived in the individual being represented by the intangible versus the physical is mirrored by the same in the individual versus the society he or she is
within, and the confluence results in hybridised experiential anomalies that reflect this divide while being two sides of the same coin.
One could fall back onto the duality represented by the innovation of a religious theology invented by Zoroaster and also promulgated as an extension by the Egyptians. In this case of dualism you have a metaphysical basis of dualism expressed by a brotherhood of light versus a brotherhood of darkness. In the case of Zoroaster, the realms occupied by meta-realities and that of sensate reality are bridged literally by the image of the Chinvat Bridge that serves as a means of conveyance from one realm to the other, which has been replaced by the metaphor of light energy being channeled within the linearity of a tunnel, solar light being the source of living organism whether they be as intangible as thought or as physical as the body. In both cases of Alien Abduction and Near Death Experience the simulation of light unites them.

Living Metaphors

One could say in theological terms ( borrowing from Christian texts) one is a greater resurrection and the other, the lesser resurrection. One is characterized by the return of the physical body to earth as in Alien Abductions and the living from the dead and the other is separation from the living to the realm of the dead in Near Death Experiences
Both have been characterized as the myths of the eternal return. or the passage from one state to another that transverses both directions.
The alien abduction scenario is characterized by a societal emphasis where one is admonished to “do as I say” whereas the other is characterized by individual choice.
One is a closed room and the other is a open universe.
One could say this was a meta-reality that denotes a relationship between the two positions of the individual thus uniting them and yet most paranormal studies separate them into isolated categorical events while completely ignoring their context in everyday life which is why in the past I have said that the paranormal is dependent on what we have identified as normal without looking below the surfaces of their appearance.
However, before a veneer of charismatic mysticism descends on this portrait we must consider neurology as being a carrier of such experiences, either as a root cause or a carrier and in either circumstance, the relationship in the mind of processing information from the environment as simulations is inverted where the inside becomes the outside or appears to be so and as a result we fall into labeling all such experiences in a false ontology that, in turn denotes this as a example of physicality whereas much like a dream , it is both non existent in physical terms and yet is experienced.
If any of this is true to any extent, then the question is not one of analyzing the effect as isolated from the triggering mechanisms but rather what environmental and internal factors as precursors create the conditions where such extraordinary waking dreams occur.