Being, Consciousness and
Everything
Prepared for the International Conference on Science and Consciousness
Albequerque, New Mexico
Copyright 1999
The universe is uncaused, like a net of jewels in which each
is only the reflection
of all the others in a fantastic interrelated harmony without
end.
Ramesh Balsekar
Starting from Where We Are
So ...... here we are. How did we get here? What is this situation?
What happens next? What can happen? There is body, mind and senses.
There is pleasure and pain, feeling good and feeling not so good.
There is sky, stars, ocean, fire and wind. There are changes of
season, cause and effect. There are moments of great joy, and there
is sickness, old age and death. What are all these things ... really?
Where does it begin and end? For us, it begins with life and appears
to end at death. And in between there is wake, dream and deep sleep.
In a natural way, these things are common to all of us here. As
a species on this planet, we share a global history, our collective
knowledge, and the tools we use. We all have a common desire for
happiness. Is there any way to be released, radiant, ecstatic and
always already satisfied? Some of us seek to understand and to know.
Is there something we could know, and by that, be lifted into the
Heavens? If we understood the very nature of all of this, could
we let go? Is there some final knowledge, the fruits of which can
and should be realized by all?
Unlike religious proposition or culturally centered knowledge,
scientific knowledge applies equally to everyone and everything.
Science focuses its search for truth based on universal predictability
and regularity, and shows little preference for anything else such
as race, gender or religious belief. By understanding the causes
of observed regularities, science has discovered the fundamental
laws of nature. The powers of scientific discovery have been demonstrated
through the achievements of modern technology. And yet, science
has not arrived at its ultimate goal where it would seem to merge
with religion and philosophy. For the ultimate goal of science must
be to discover the absolute nature and condition of everything.
Newton’s laws of motion first established a basis of understanding
with enthusiastic outlook. Einstein’s theory of relativity
revealed that the speed of light is a constant operating in the
context of a space-time continuum populated with matter and sporting
with energy. The fact that the speed of light is constant for any
observer in a common frame of reference points to an underlying
discrete structural relationship between time and space and experience.
Finally quantum physics has taken us to the brink of understanding
subatomic behavior and the underlying construction of the very building
blocks of physical reality. It has revealed the paradoxical wave-particle
behavior of light or electromagnetic radiation. When theoretical
physicists found the right model to describe the observed behavior
of elementary particles, regularity gave way to discontinuity and
uncertainty. After nearly seventy years, the profound implications
and varied interpretations of quantum mechanics remain a subject
of incredible fascination and serious scientific debate.
The Nobel laureate, Richard Feynman, once stated to his students;
"I think it is safe to say that no one understands quantum
mechanics. Do not keep saying to yourself, …… but how
can it be like that, because you will go down the drain into a blind
alley from which nobody has yet escaped. Nobody knows how it can
be like that."
Concepts can at best only serve to negate one another, as
one thorn is used to remove another, and then be thrown away.
Only in deep silence do we leave concepts behind. Words and language
deal only with concepts, and cannot approach Reality.
--Ramesh Balsekar
Quantum Conundrum
Practical application of quantum mechanics, or QM, has been demonstrated
through inventions such as the transistor and the laser. Yet its
implications concerning the existence of subatomic matter continue
to perplex its audience. In 1958, Werner Heisenberg stated the following;
"The conception of objective reality of the elementary particles
has thus evaporated not into the cloud of some obscure new reality
but into the transparent clarity of a mathematics that represents
no longer the behavior of particles but rather our knowledge of
this behavior." Heisenberg’s statement seems to imply
that QM does not explain subatomic particles, but rather explains
our "knowing about" their behaviors. Over the past seventy
years, a number of different QM theories have been developed. Each
is viable based on what we can observe about the behavior of subatomic
particles. Classical QM interpretations suggest that conscious observation
is a critical factor influencing the behavior of these elementary
particles. Other interpretations attempt to explain quantum behavior
as a product of material causes only, not involving the function
of consciousness at all. And there are yet other interpretations
that question the existence of any truly objective material world
altogether, leaving nothing but consciousness itself to account
for the explanation of experience.
All QM interpretations agree that what we see as an objective physical
reality evolves according to a pre-existing probability structure
that is elegantly and precisely modeled by the Schrodinger wave
equation. Although the Schrodinger waveform equation describes probability,
it does not describe how that probability becomes a discrete manifestation.
One class of theories postulates that a "collapse" of
the waveform results in the actualization of discrete particles
from a condition of prior probabilities. In addition, the QM principle
of "entanglement" between subatomic particles and their
associations with atoms causes an extended "collapse"
of the probability wave into the discrete objective world we experience
through our physical senses. In the case of waveform collapse, the
hard question has to do with just what causes the collapse to occur.
Waveform collapse is modeled by a function called the measurement
postulate. QM theories that include consciousness suggest that collapse
occurs when an experimental observation is made. This line of reasoning
lead to the proposition that the ultimate observation-measurement
apparatus is the mind of the observer. This concept was first suggested
by Darwin in 1929 and later publicized through the works of von
Neumann (1932) and Wigner (1962). This interpretation postulates
that a conscious observation collapses the waveform.
Another class of theories accounts for collapse by postulating
materially-based causes rather than conscious observation. And a
third class postulates that there is no collapse of the probability
wave at all. In that case, what we experience as a discrete objective
reality is a peculiar circumstance that occurs only within the context
of probability itself.
All collapse-based theories agree that there is a transformation
from probability to actuality. However, there exist two very different
interpretations about what causes this transformation, this waveform
collapse, to occur. Materially-based theories propose that it is
caused by some means other than consciousness. To date, no conclusive
evidence has been found to support a materially-based cause for
collapse. Consciousness-based theories propose that conscious observation
is the cause. It is considered difficult, if not impossible, to
conduct direct and objective experimental observations of consciousness.
Therefore, consciousness-based theories may need to depend on the
establishment of reasonable philosophical constructs to develop
its proposals.
In the "no collapse" theories, it is suggested that we,
as conscious beings, must literally be on the probability wave ourselves
(as probabilities). Many discrete and exclusive realities, or many
worlds, are considered to exist. Each of these contains an exclusive
"me" that is unable to experience any of my other selves
residing on other exclusive probability waves. The Many Worlds theories
imply that each of the possibilities exist as discrete realities
and result in a number of experiential worlds, each of which contains
an exclusive me. The regularities experienced in our collective
observation are explained by allowing all possible mind states of
each and every observer to evolve along all possible wave positions
in a continuous march of exclusive coherent experience. At present,
the scientific community has reached no agreement concerning just
how the observed behavior of an electron appears to transform from
probability wave to discrete particle.
Prior to the discovery of QM, Einstein sought a unified field theory;
a single model that would resolve the four fundamental forces into
a single unified force. Yet this unified force would not overthrow
or negate the relative truth of the previously understood forces.
It would instead resolve them into a unified concert heard as a
coherent symphony played on the instruments of cause and effect.
Intuition, along with our appreciation of aesthetic elegance, appeal
to our desire for discovering such a unified theory --a theory that
includes us as conscious beings as well. An all-encompassing theory
must be based on something that can unify all of the relative views
of truth. We need a common and universal basis for establishing
a theory that can accommodate all of our collective and individual
"occasions of experience" with such credibility that all
of our religious and philosophical beliefs become unified in it
as well.
Idealists and realists alike long to discover a theory that is
profound, simple, elegant, and free of counterintuitive insult and
dualistic paradox. Is there something that when represented in phase
with our scientific knowledge, theologies, and philosophies can
resolve them into a unified theory of everything? Is there some
common denominator, some underlying condition that is the basis
and support for all that exists?
All that exists, although manifesting as apparently
either good or bad.
Cannot be differentiated in this way in the dimension
of knowledge of the Original Base.
I myself reside in the natural condition that is beyond effort
You who are caught up in accepting and rejecting,
do as you please
--Namkhai Norbu
The Original Base
The always already underlying condition of Being offers a meeting
ground for all possible interpretations and definitions of what
is. Something is ... Is-ness ... isn’t it? The entire house
falls apart the instant it is otherwise --and even then there is
no other place. If existence does not be, then all that appears
is unreal having no basis of support.
Exactly what is Being-ness? Being is the universal and purely abstract
aspect of existence itself. Being is everywhere. If there is a nowhere,
it must also exist! In this very moment, right now, everything that
is ... actually is! In every moment there is this simultaneous universal
arising of time, space, matter, energy and experience .…...
snap! This is it!
All objects and all subjects share this same underlying condition
or state of Being. Being can never be separated from Itself. It
is non-dual. There can be only one Being-ness. Being is absolutely
inclusive of all possible expressions and conditions. Everything
that is must be. There can never be a time when Being isn’t.
Being Itself transcends time. It is every-when. In fact, Being never
started! It has always been. Being is prior to the arising of any
and all possible constructs of universal objective reality and/or
local subjective experience.
Visualizing a model of Being is difficult. It has neither beginning,
boundary nor structure. The existence of objective structure requires
form and form has a boundary. Being is beyond form. Being is transcendent
and is the underlying condition of all objects, others, states and
things. It is the firm support for all that exists. Being may be
considered objectively only from a "conceptual" orientation.
Subjectively, we are It. Being defies wearing clothing of any kind.
It can not be objectively conceptualized or modeled because there
is no condition with which it can be related. It literally is all
conditions. In order to point toward that Supreme Being, we must
use a conceptual symbolic representation while never losing sight
of the fact that Being is beyond dualistic considerations. Being
may be represented, but never captured.
Concepts can only model, symbolize or represent something. They
cannot in fact produce it. We use our conceptual intelligence in
an attempt to get hold of something’s relevance, its meaning
from within our own personal frame of reference. This is what we
must do with the concept of Being. We can use our conceptual intelligence
to get hold of Its relevance within our personal frame of reference.
We can never actually conceptualize Being "as It is".
We can only get hold of Its relevance with respect to everything
else we know. Concepts can only point to Being, like a finger pointing
at the moon. Many may see and understand what the finger is, but
to see the moon, one has to look beyond the pointing finger to see
the moon itself. With respect to Being, one must see with a clarity
and absolute-ness that goes beyond our dualistic limitations --toward
a resolution of all things; religious, philosophical and scientific.
You are Timelessness in which no death can enter
for where there is no time there is no death.
That Timelessness is Now, and that is Being
Being is always shining
I AM is the Light of Being
This Diamond cannot hide
and can never be hidden.
-- Sri H. W. L. Poonja
Structure and Dynamics
What is form? What is structure? That which is the universal ground
of all conditions is simply Being-ness. The existence of structure
requires form and form requires a boundary condition. A boundary
condition separates something from something else. These two things
are relational to one another. Structure can exist only as a relational
pair; a pair manifested in the condition of Being. Being Itself
is non-relational; not even relational to the pair. From the perspective
of the pieces, Being appears as an objective condition. But from
the perspective of Being, there is only One Thing arising as Itself
and all expressions of Itself over all conditions of relative possibility.
The basic and fundamental structure of all structures must be the
condition of relationship of one to another. This original and primordial
structure is pure duality made manifest. These three; Being, the
one and the other …. are three conceptual aspects of the non-dual
transcendental condition of Being Itself. These three are actually
only One Thing arising (together). In the moment of arising, both
the one and the other must arise simultaneously as a pair.
Experiencer and experienced must arise together. Subject and object
exist only together. Wave and particle may dance only together.
Subject and object always already impact one another. The arising
and evolution of any and all structure must appear in the garb of
relational patterning. Relationships can be accurately modeled,
or conceptually represented, using the relational constructs of
pure mathematics. Which came first, pure mathematics or the actual
substantial relationships that it can be used to represent? From
an abstract point of view, all potential relationships of any and
all possible conditions always already exist in the form of their
potentiality. These potential relationships must themselves be inherent
in the dimension of Being in the form of real probabilities. Expressions
of these potential relationships may be represented in the common
and universal language we call mathematics. These mathematical expressions
must exist prior to the arising of the objective substantial relationships
that they are capable of representing.
From the objective point of view, relationships constantly arise.
The abstract constructs of mathematics may be applied to model these
relationships. Using the models of applied mathematics, universal
regularities or constants have been discovered such as "p "
the constant relationship between the measure of the circumference
of a circle and its radius. This is a universal fact of plane geometry
under any and all conditions of possibility --a universal relative
truth. Structural relationships are quantifiable, giving rise to
our ability to understand and interpret their relevance within our
personal frame of reference. In this case, "p " is the
constant quantifiable relationship or dynamic impact that the radius
has on the circumference of its circle. What is the fundamental
quantifiable measure of pure relationship? It is boundary interaction
--dynamic impact!
Dynamic interaction/impact is quantifiable. Some kind of dynamic
is fundamental to and coexistent with the arising of primordial
structure. All potential dynamic structures must arise and evolve
from the basic trinity of primordial dualization residing in the
house of Being. In the frame of the Original Base, there simply
is no other possibility. The dynamics of the interactions in relational
reality are unobstructed in their arising, yet structure is their
nature. They are appearances in, as and of Being Itself. But just
how might such a primordial relational structure arise? How does
a relational structure arise out of that which has no structure?
This is the greatest of mysteries.
Any number of hypotheses may be applied to account for the arising
of duality from and within the unity of Being. Having no definable
substance, Being is always already undivided and unbounded. I will
propose that it is only a non-substantial or non-material phenomenon
that can be the ground or basis for the arising of an original dynamic
structure out of pure Being. Although there is, in fact, no substantial
closure to this observation, we have no other means with which to
proceed other than a conceptual model of that possibility.
I will postulate that a reflectional dynamic occurring within Being
Itself is perhaps the only reasonable model to account for the arising
of something from an Original Base that is devoid of something-ness.
And yet, no cause for that reflectional dynamic can be identified.
From a relative conceptual perspective, the arising of primordial
structure can only be interpreted as uncaused. Out of all the fundamental
possibilities or forces however, the behavior potential of consciousness
offers one of the best ground conditions that can support an uncaused
original self-reflection to occur within the non-dual yet open dimension
of Being. For this to be so, consciousness will be postulated as
the very Nature of Being. And if consciousness is Its Nature, then
dynamic self-reflection is Its Experience.
With respect to our experience of physical reality, there appear
a number of conditions of regularity and consistency --constants
of universal applicability. When Christopher Columbus noticed that
the masts of all ships always appeared on the horizon prior to the
appearance of the ships themselves, he concluded that there must
be a real and underlying cause for his experience. Presumably, he
used a deductive reasoning exercise and concluded that the cause
of this regular and structured experience must be due to a heretofore-unrecognized
property of the material world; a curvature of the earth. Although
the world had always been curved, the collective consciousness of
that time had not yet recognized this fact due to viewing the situation
from a physically limited perspective.
Absolute Supreme Being has manifested Itself in form as dynamic
structure. That structure has a certain degree of consistency and
regularity. It can be measured or quantified. The speed of light
is a boundary condition over against which the space-time relationship
becomes quantifiable. Within this universe, the speed of light is
a very special quantifiable relationship. It is an absolute limit
condition in the relationship between matter, space and time. The
speed of light, at 186,000 miles per second, is the absolute limit
for the speed (unit distance per unit time) that anything material
can travel. Seen from the perspective of physical experience, we
might say that the speed of light reveals the face of transcendental
Being.
All functional constants as seen through the applied mathematics
of physics define regularities in the behavior of physical reality.
They are like windows set in the house of real universal relationships.
We look outward through these windows to glimpse forms of absolute
Being. The relationships of physical reality are governed by the
absolute nature of Being seen in the form of Its relational constants.
Our posture of submission to and cooperation with these facts of
nature has allowed us to put a man on the moon. I suggest that these
relational regularities, such as p and the speed of light constant,
are functions of absolute Being. Within this space-time house, they
appear through the windows of a pure mathematics. The light of structural
intelligence streams through these windows to provide a view of
the world "as it is".
In fact light, or electromagnetic radiation, constitutes the boundary
condition between the absolute and the relative world as we know
it. The speed of light is to space-time as p is to the relational
structure of a circle (radius-circumference-area) --an absolute
boundary condition of its manifestation. The consideration of light
from the perspective of physics offers a view of Being manifested
as a relational dynamic structure --the constant boundary condition
of our physical space-time universe. We can visualize our physical
universe to be bounded not by a geometric limitation at the edge
of space, but by a fence of light. On this side of the fence we
see our relative conditional world. On the other side is only Being
Itself.
In the dream state, we see objects. Although we may experience
sounds, odors, tastes or touch in the dream state, visual images
are more prevalent, most riveting and most common. We are also able
to visualize objects in our minds, in our imagination. By what light
are we able to see these inner images? Exactly what is the light
of the mind? How do we see what reductionist science might describe
as only an electro-chemical process in the brain? Inner vision requires
seeing, and seeing involves light. Therefore, it may be said that
consciousness manifests a light-like phenomenon --a self-reflective
and radiant cognizance.
All forms of experience are based on primordial dualization resulting
from an uncaused self-reflection in consciousness. This then is
the basic building block of all structure and dynamics that are
seen to arise and dance in the form of matter, energy, thought
and feeling.
Whatever appears, like the stars and planets in the sky,
is the display of the self-appearing attributes of intrinsic awareness
in the vast expanse of ultimate nature.
-- Sogpo Tentar
Being, Consciousness and Experience
Being thoroughly embodies the condition of quantum non-locality.
That is, Being is universally everywhere (including nowhere) over
and across all possible space-time conditional manifestations, instantly,
and all at once. But That has become this. That primordial Transcendent-Being
appears to have somehow evolved into this physical universe (which
continues to evolve). Just how does this evolution or transformation
occur? I will propose that a continuous, repetitive and evolving
pattern of self-reflection by consciousness in Being is the always
already uncaused origin for the appearance of all structure. I will
offer the view that the self-reflective nature of consciousness
continues to self-reflect, self-reference and self-replicate into
a myriad dynamic interpenetrative relational structures. These relationships
form the basic structure of reality. From this hypothesis, Being,
Consciousness and Experience are modeled as three apparent aspects
of a single unconditional reality; Reflectively-Radiant-Being. In
this view, consciousness is not only self-reflective; it is also
radiantly cognizant in the open dimension of the Original Base.
In its primordial condition, it is an ever-existing unified cognizance.
In its self-reflective condition, consciousness gives rise to subject/object
pairs –dualities within Itself. With the evolution of more
complex interpenetrative relationships, it becomes involved within
itself. This self-reflective involvement results in repetitions
of locally isolated consciousness operating within the structural
dynamic of relational patterning. Therefore a complex network of
locally isolated subjects may arise as conscious life forms. At
different stages of evolution, the condition and functional characteristics
of these life forms could range from extremely primitive and locally
adaptive to highly intelligent, creative and even non-locally adaptive.
The arising of all matter and energy is also a result of this repetitive
self-reflection in consciousness --to the point of producing apparently
solid objects of experience.
This theory proposes an original and continuous arising of structure
and experience out of the primordial Original Base; Being-Consciousness-Experience.
Rather than a Big Bang creation model resulting in a space-time-matter
universe, this Being Bang model includes a clear definition of the
Original Base and a view of the universe that includes consciousness
and experience along with time, space, matter and energy. This type
of model may offer a reasonable philosophical basis for the development
of a unified theory of everything.
That to which we apply the terms knowing, feeling and experience
properly belong to the phenomenal behavior of consciousness and
its self-reflective nature. But what about the apparently objective
solid material existence we all experience? Our subjective feelings
and even our conceptual interpretations of experience may not be
exactly the same. But with the material world, we come up against
a most intriguing observation. We observe that for us, as a collective,
the fundamental laws of the physical world are always exactly the
same for each and everyone of us. It is this regularity within our
collective experience that beckons us to inquire into the nature
of our objective world. For it is there that we find the best of
possibilities to discover something that we can all share equally.
Unlike religious proposition or philosophical conjecture, that
which arises to the senses as objective reality has the characteristic
of being consistent from one person to the next, from one culture
to the next, and even from one civilization to another. The sun
exists. It comes up and goes down. We all believe what science has
discovered for us. Our sun is a star. Our planet orbits around it
once a year. While orbiting, our planet rotates on its axis once
every 24 hours. This rotation in the face of the sun is the cause
of night and day. This is true for everyone on this planet, equally.
Prior to our collective understanding of this explanation of the
cause for the rising and setting of the sun, a number of other views
were held.
In early western civilization, people thought the earth was the
center of the universe and that the sun orbited the earth. These
views have now been proven incorrect. In fact, they were mis-aligned
interpretations of direct experience. They were real deductions
based on real direct experience. Yet they were relationally incorrect
models of how things actually are. Direct sense perception is a
first order experience. Interpretations and meanings derived from
it are second order experiences. It is important to note that it
is possible for a thought, feeling, or interpretation "about"
a valid direct experience to be mis-aligned with the facts. This
is generally not so with our direct sense experience. The sun "looked"
the same in times past to those who thought it orbited the earth
as it "looks" to us now. It has been the intelligent investigation
into the real relational structure of our physical universe that
has properly aligned our conceptual understanding (second order
knowings) with the actuality of how things really are (first order
knowings). And it is our cooperation with how things really are
that has facilitated our prowess as a collective species on this
planet.
In our quest to understand the physical world, the revelations
of QM indicate that the elementary particles, the basic building
blocks of our material universe, exist in a prior underlying condition
of probability. This indicates that what we experience as our current
discrete reality is an extension of previous discrete realities
somehow manifested from that dimension of probabilities. But just
where and how do these probabilities exist? They must be inherent
in the dimension of the Original Base. I will propose that what
we refer to as "intelligence" is the accurate perception
in consciousness of the real relational structures of universal
possibility and relative actuality. Mathematics constitutes a fundamental
language for representing and analyzing this structure. Therefore,
our experience of the objective physical world is structured with
the flavor of applied mathematical relationships. Relational probabilities
can be accurately represented as mathematical expressions and the
Schrodinger wave equation is just such an expression. It has formed
the basis for a model (from the relative perspective) of how experience
might arise. What we experience to be physically discrete is an
actualization of the probability expressed or modeled with the wave
equation. I will propose that the dynamic structures that propagate
through material existence are manifestations of the underlying
stratum of universal probability.
Being is the base; consciousness is Its nature; and structured
experience is Its dynamic play in form. What we experience as material
objects in space-time are primordial structural possibilities. Their
dynamic behavior can be expressed in the relationships of pure mathematics.
This Being-space-time continuum, this physical world, is a complex
system that can be modeled mathematically based on its inherent
structural intelligence. These models are accurate only to the degree
that they resonate or align with real structural relationships.
The world behaves perfectly --just as it should. Its probability
condition, prior to becoming a discrete manifestation, can be modeled
in the calculus of the Schrodinger wave equation. What appears as
a discrete reality arises out of a universal probability structure.
Both the probability structure and discrete experience are understood
by consciousness through its intelligent participation with what
is.
What arises as experience and the objects of experience is based
on a dynamic self-reflection in consciousness manifesting relational
pairs within the non-dual condition of Being. From a scientific
perspective, the regularities of the objective world, the fundamental
forces and laws of nature are in fact "regular" only because
of the absolute condition of Being Itself shining through Its relational
structure. These regularities are perceived as the constants inherent
in the intelligent structural relationships seen in our relative
conditional world. Being Itself contains the framework of all possibilities.
This framework, or field, can be represented mathematically. I will
propose that this unified field acts as a universal waveform underlying
and preceding all manifest existence.
In Truth, the basic ground and the true nature of everything is
shunyata, great emptiness ...
The only difference is a person’s capability to understand
this absolute truth, this empty nature.
Some see it in a narrow way, others in a completely open
way.....
This results in the different expressions in absolute view,
although the basic ground is always the empty nature itself,
which is adamantine, forever unchanging, and beyond
all these various kinds of teachings.
-- Nysohul Khenpo
Toward a Resolution of Interpretations
QM-based interpretations of reality range from matter-only to mind-only.
Reductionist science starts by focusing on the phenomenal objects
of experience and their behaviors. This investigative approach drills
down seeking a unified stratum of substance and a single unified
cause (or force field). Nearing the goal of its approach, reductionist
science has discovered nothing more substantial than probability
and uncertainty for its explanation of matter and energy. I propose
that this discovery constitutes a glimpse of what lies just beyond
wave-particle duality --the Original Base. And yet it should not
be said that the resulting collection of QM explanations is in any
way incorrect. These interpretations are based on regularities observed
in the behavior of what is.
Realist science seeks to understand how things are by focusing
on the material world and its constituents. The reductionist approach
investigates things from the outside-in. It starts by observing
the objective world as an effect and then proceeds to inquire into
underlying causes. Investigating in this way, it is certainly understandable
to see why materialist science does not recognize consciousness
as a fundamental property or force. Looking from the outside-in,
it is plausible to accept that consciousness is not required to
account for waveform collapse or for the arising of the world in
any way. However, in order to evolve a complete theory of everything
from this perspective, it will be necessary to develop a model for
the initial arising of structure by some means other than self-reflection
in consciousness. That is, some reasonable model based on material
causes must be developed to account for the initial arising of relational
structure out of pure existence. In that case, consciousness can
be relegated to the status of an effect rather than a cause. Nevertheless,
consciousness does occupy a position of significant consideration
within the realm of reductionist investigations due to its uncanny
knack for being the only vehicle through which these investigations
can be carried out.
Being is prior to the arising of manifestation and experience.
Whether or not the waveform collapses, and whether or not consciousness
is the cause of such a collapse, has absolutely no effect on Being
Itself. Starting with Being as the underlying fundamental reality
provides a universal and stable platform for exploration of the
conflicting interpretations of quantum mechanics.
Ram Tzu believes
In the law
Of cause and effect.
He just doesn’t know
Which is which
An Extended Co-creational Theory
This theory describes the universe as an extended relational structure
arising out of Being Itself. It explains objective experience in
terms of an absolute or primary cause and subjective experience
in terms of a relative or secondary cause. Because this theory is
based in consciousness, it may be considered a philosophical construct
of idealist science.
How does the primordial probability structure inherent in Being
and represented by the Schrodinger wave equation become manifest
into a discrete objective world? Historical interpretations of QM
have been based on the idea that "observation" operates
only from a local position of individuated consciousness. I propose
that this model has produced confusion with respect to the collapse-based
interpretations. How, when, where and by whom was the first observation
made? Is there one world or are there many worlds? These and other
questions continue to plague scientists and philosophers alike.
However, this extended co-creational theory is rooted in the proposition
that Being, whose nature is consciousness can sustain an always
already on-going observation of Itself. This observation operates
from a position of non-locality collapsing the universal waveform
of primordial probability. I will refer to this as the primary collapse.
This primary collapse is the cause of this micro/macro-cosmic universe
in which we live. In this theory, the primary collapse is caused
by the one and only universal observer. I will propose that the
radiant cognizance aspect of Being is the primordial engine providing
the capacity to perform this observation and that dynamic self-reflection
in consciousness is its seed condition. The existence of that seed
condition is uncaused and therefore absolutely fundamental.
The primary collapse produces this one and only (non-dual) universe.
In this model, consciousness, the universal waveform, and the primary
collapse are all non-local fundamental realities or functions. Therefore,
the question of one world versus many worlds is resolved. Whether
or not there are many exclusive me(s) riding on exclusive waves
of probability remains a question of fascination. However, it should
remain clear that in this theory there is actually only one universal
consciousness with many "images and likenesses" or "offspring"
operating in temporary localized forms dancing the dance of experience
in the light of reality.
In this view, the world is substantial, real and has the quality
of appearing as a consistent objective experience across all subjects
of localized individuated consciousness. The primary collapse produces
the manifestation of the physical world including the constituents
of the sense organs, brain and nervous system. Direct sensory experience
occurs at the level of the primary collapse. That is, the direct
phenomenal contents in mind resulting from sensory stimuli occur
as a function of the primary collapse. Perhaps the uncommon but
amply reported sensory-like experiences of so-called mystical visions,
primordial sounds, and direct knowings also occur at the level of
the primary collapse --perfectly aligned with real relational structures.
However, the interpretations or "meanings" derived from
direct sensory and/or mystical experience may not always be at the
level of the primary collapse.
Consciousness involved with its self-reflected objects of experience
induces an experiential condition of locality. This theory proposes
that a secondary collapse occurs in the "image and likeness"
of the primary collapse, but from a limited or non-universal position.
The thoughts and feelings that we experience as individuals result
from this secondary collapse. The secondary collapse results in
"knowing about" the objects experienced through the senses.
Further replication of this secondary collapse results in "knowing
about" what localized consciousness thinks it "knows about"
resulting in further convolutions of self-reflective knowings and
identifications.
In a straightforward way, everything that is physically discrete
is a result of the primary collapse. The same universal waveform
collapsed by universal consciousness is re-collapsed by localized
consciousness resulting in the subtle objects of mind in the succession
of symbols, patterns, thought-feelings, interpretations and projections.
Many of the thoughts and feelings that arise in our minds are a
result of this secondary collapse. Direct sense perception of real
physical and/or real metaphysical existence is a first order experience
and operates at the level of the primary collapse. Interpretations
and projections concerning the meaning of things perceived is a
second order experience and operates at the level of the secondary
collapse. Mind-forms are also experienced in localized consciousness
as the arising of memories and their associated interpretations
and projections. In this theory, all or at least some of the secondary
collapse function could be a result of quantum processes in the
brain and nervous system (such as QM effects generated in theoretical
microtubules found inside certain protein structures within the
brain).
The primary collapse is perfect and pure. The objective world of
the senses is exactly "as it is" --time, space, matter,
energy. However mind is, to some degree, free from the bindings
of the regularities of the physical world. We can imagine many things
that do not coincide with the way things actually are. We can easily
imagine that the world is flat. We can become paranoid and imagine
that the world is out to get us. We can even imagine that we can
control everything if we just try hard enough.
This inner freedom in localized consciousness can give rise to
a variety of ideas and feelings that may demonstrate a loose coupling
to the physical "regularities of fact". This loose coupling
between the result of the primary collapse (as it is) and the secondary
collapse (as you see it) can produce an unbridled variety of possible
interpretations and projections about oneself and everything else.
Yet, direct experience acquired through the senses is generally
regular and consistent from one person to the next.
Within the context of the secondary collapse, any and all forms
of imagination can arise. This could provide the opportunity for
localized consciousness to evolve an abstract reasoning ability.
However, this reasoning ability will be accurate only to the extent
that it resonates-aligns with real structural relationships. In
a physical sense, these real structural relationships are the discrete
manifestations and behaviors resulting from the primary collapse.
Although the secondary collapse may appear to operate independently,
it is in fact always already a subject of the primary collapse.
When the secondary collapse is in alignment with the primary collapse,
they constitute a single resonant function. In this case, the secondary
collapse becomes transparent and the resulting mind forms may be
said to be coincident with and a result of the primary collapse.
When the secondary collapse resonates with the primary collapse,
experience is coherent and synchronous with how things actually
are. Perception is clear and reality is as it appears. When there
is a lack of resonance, interpretations and projections may arise
that are non-synchronous with real relational structures. A decoherence
occurs between the world of the primary collapse and the view produced
by the secondary collapse resulting in obstructions and obscurations
in the localized mind-stream.
This theory proposes that the real and singular primary collapse
of a real but unmanifest universal waveform produces a real (one
and only) World. It further proposes that a real but secondary collapse
may arise as Its offspring. All living sentient beings are manifestations
of the primary collapse. Consciousness operates through these embodiments
of Itself. Scientists observing the arising and interaction of relational
patterning in the behavior of living organisms have discovered properties
of self-organization and emergent behavior. This is a model of consciousness
involved with matter --evolving ever new patterns of self organized
biological systems in a variety of states of equilibrium.
If we view our universe as a whole over vast periods of time, the
creation, evolution and degeneration of stellar systems appears
to demonstrate an organic-like behavior. This holds true for ecosystems,
civilizations, animals and humans alike. This could indicate the
existence of a universal self-organizing principle or force operating
conditionally within the framework of a material world. The continued
emergence of ever-evolving conscious physical organisms and their
cultural institutions could be explained by such a mechanism. Today,
evolutionary biologists are working with this type of model in an
effort to better understand how life began and evolved on this planet.
Complexity science based on chaos theory could account nicely for
the propagation of the relational patterning resulting from the
self-reflectional dynamic of consciousness involved with (material)
structure. The properties of emergence and self-organization are
perhaps best understood as the operation of consciousness involved
in its dance within and through matter based on an intelligent search
for propagation, survivability and equilibrium. Consciousness involved
with matter self-organizes to promote the emergence of robust organisms
such as higher life forms, tribes, corporations and civilizations.
The self-organizing and emergent properties of complex systems might
also explain the natural evolution of communication systems such
as symbols, language, telecommunications and even the Internet.
Recently, complexity science models have even been applied to the
hard problem of trying to understand the workings of mind and the
very nature of consciousness itself.
This extended co-creational theory explains experience as an extended
structure of absolute Being. It employs models of primordial dualization,
quantum mechanics, and complexity science to explain the unified
arising of a physical-metaphysical universe that includes consciousness.
The following points summarize the basic philosophical constructs
of this theory:
-
There is only one thing Being. Consciousness is Its Nature
and structured experience is Its play.
-
An uncaused reflectional dynamic in consciousness results
in a primordial dualization that is the fundamental building
block of all relational structure; from quantum fields to mind-forms
to elementary particles and galaxies
-
The field of primordial probability inherent in the dimension
of the Original Base acts as a universal waveform underlying
all manifest existence
-
The radiant cognizance of Being Itself operates as a non-dual,
non-local observer and is the cause of the primary collapse
of the universal waveform
-
The physical-metaphysical universe and the direct sensory
experience of it are first order relational structures resulting
from the primary collapse
-
A secondary collapse of the universal waveform is the cause
of the manifestation of second order relational structures;
symbols, patterns, thought-feelings, interpretations and projections
in localized consciousness or mind.
-
When the secondary collapse resonates with the primary collapse,
it becomes functionally transparent such that the resulting
mind-forms are coincident products of the primary collapse.
-
The structural evolution of living organisms and their institutions
is an emergent phenomenon facilitated by intelligent self-organization
--a natural function of reflectively radiant cognizance
Implications with respect to Personal Experience
As higher order life forms with complex mental capacities, we are
all familiar with the uncomfortable conditions that appear to be
products of the mind. Confusion, worry, self doubt, and emotional
dis-ease are a result of a discontinuity in the resonance between
the primary and secondary collapse. The secondary collapse produces
second order mind-forms. These mind-forms are collected and registered
at an apparent locus within our consciousness. That locus we call
"I". And yet that locus is an artificial "I"
produced by our identification with the objects of experience reflected
in localized consciousness. It is like the reflection of the moon
in water or the appearance of an object within a crystal ball. When
a crystal ball is set on a table near a bouquet of flowers, the
bouquet of flowers appears within the crystal ball. Yet at the locus
within the ball where the bouquet appears, there is actually nothing
but crystal. In the mind, there is actually nothing but consciousness.
From our limited perspective, we indeed appear separate. However,
from the perspective of Being, we are actually temporal instantiations
of Itself.
A sense of personal doership and free-will is facilitated by identification
with this artificial "I". The body is a first order reality.
Mind-forms are a second order reality. But the sense of separate
personal doership is a third order construct. In this sense, it
is three times removed from the absolute condition of consciousness
itself.
Limited identity creates the unnecessary sense of isolation (self
and other). This false sense of isolation is the cause of a primal
fear deeply rooted in the inner psyche. It is this condition that
can cause a discontinuity in the resonance between the primary and
secondary collapse. Identification with the body-mind organism further
extends our concern to the level of our complex physical-emotional
condition.
This "I" becomes a locus around which localized consciousness
contracts. This self-contraction can become the cause for an infinite
variety of mis-aligned interpretations and projections. It might
be that what we observe as mental and emotional disease are attributable
to a self-contracted and mis-aligned participation with the perfect
product of the primary collapse. Perhaps by relaxing into consciousness
as non-local radiant cognizance itself, this pseudo identity will
dissipate and reduce its reactionary entanglement with the world.
From this relaxed and meditative posture, the mis-aligned thought-feelings,
interpretations and projections produced by the self-contraction
of individuated consciousness may transform into a simple radiant
coherence with real relational structures. In this condition, the
secondary collapse becomes transparent and its results cease to
conflict with and obscure the perfect product of the primary collapse.
The appearance of the world might not change at all, but one’s
perception and feeling about it might relax and become resonant
with the way things are. The intensity of radiant cognizance may
increase and what we experience as moments of coherent clarity and
creativity might become more frequent.
By relaxing the self-contraction, it is conceivable that the locus
of individuated consciousness may invert upon the very nature of
consciousness itself, unifying with its self-reflective source --Radiant
Cognizance. Things should then appear only and exactly "as
they are", both inside and out.
When the Clear Light dawns, you will recognize it ....
in that moment, when the Clear Light of the Path and Clear Light
of the Base merge and become inseparably united is spoken of as
the meeting of the Mother Clear Light and the Son Clear Light.
This is like a child recognizing his own beloved mother after
a long separation due to his wandering off and becoming lost.
--commentary from The Golden Letters, by John Myrdhin Reynolds
No matter what we do, we can never be separated from Being. No
matter what we think, we are never alone. And no matter how we feel,
our projection of having a separate and personal free will is always
a by-product of the secondary collapse. In our limited and separate
condition, we are still co-creators, but our co-creative capacity
has never had an effect beyond the products of our own minds. Nothing
can happen in the objective physical world that is not a function
of the primary collapse. Our physical actions appear to be extensions
of second order phenomena arising in the mind. However, the physical
body, including the brain and nervous system, are themselves first
order realities and are understood to be perfectly resonant with
and conditioned by the primary collapse.
The World is as It is, .... and the world is as you see it. As
the limited self, we appear to be localized co-creators subject
to imperfection and death. As the Self, we are eternally coincident
with the Original Base. In Reality, we are that Supreme Being. I
am That, you are That, all of this is That, there is nothing but
That ...... Natural Great Perfection.
Out of the dynamic reach and range where all that
exists is alike in (not yet) having originated,
There emerges the majestic play of the wonderment of
pristine cognition beyond any duality
Self-existing primordial Mind-as-such .....
Nothing can be added to or subtracted from It.
May mind today find comfort and ease.
-- Longchenpa
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