A UNIFYING THEORY OF THE TOTALITY AND THE ALL

Discussion of the nature of Ultimate Reality and the path to Enlightenment.
Pam Seeback
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Re: A UNIFYING THEORY OF THE TOTALITY AND THE ALL

Post by Pam Seeback »

You are entering the affective realm again. I don't think that is necessary, but you may find it productive - I find discussing Platonic realities oddly soothing as opposed to metaphysical discourse.
You say it is not necessary to enter the affective realm when discussing Platonic realities, and then, in the same breath, you say you find discussing Platonic realities [oddly] soothing. Soothing, oddly or not, to me, is an affective experience. If you do not agree, then to what faculty or realm of consciousness do you attribute "soothing?"

It is also true that metaphysical discourse is not always soothing; for the most part, it is mostly anything but. From my experience, that is its 'purpose.'
My point was in the very well understood Platonic sense, the circle is the set of all points in a plane that are equidistant from a given point. This distance, which is called the radius of the circle, entirely defines the circle. All circles differ only in their radii, ignoring the location of the circle, since it really is always in one's head. Without loss of generality, the study of the circle is usually done with letting the radius r=1. From this, all of the Trigonometry functions spring. Since we are always letting r=1, the units do not matter.

The ratio of 2C/r (=2C since r=1) where C is the circumference or "distance around" this unit circle is given the name π. It turns out that π cannot be expressed as a repeating decimal, so therefore is an irrational number. Another way of saying this is that π cannot be expressed as the ratio of two whole numbers, although 22/7 is somewhat close.

The irrational unit-less quantity π is also the area of the unit circle.

This may be only true if space itself is Euclidean. If not, then the actual physical area of a circle might be different from π and may not be irrational after all! Just a guess...
I am not disputing the perfection of the circle as it exists, as you say, always inside one's head; what I am saying is that this perfection "of the head" is intellectually circular, bringing one always back to the original "point" of departure. That regardless of the journey one takes into the depths of the realms of the maths and sciences, which include the soft sciences of art, music and psychology, that one is always brought back to the beginning of the thought, which is also the ending of the thought. In the bible, in the Book of Revelation, this is called the Alpha Omega point of consciousness.

From my experience, one's initial arrival to the silent invisibility of the Alpha Omega point is indeed, most unsettling. This is the fear and trembling experience; where and when there is no visible form appearing for interpretation, it is no wonder that a man is afraid and trembles. Should he return again and again, however, in faith that he won't be destroyed or be annihilated if he cannot attach himself to form, then the fear and trembling passes and he passes into the "peace that passes all understanding."

Of course, no one "has" to "go" to their Alpha Omega point. However, this refusal to "go" does not change the fact that it exists for one's discovery. :-)
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jupiviv
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Re: A UNIFYING THEORY OF THE TOTALITY AND THE ALL

Post by jupiviv »

cousinbasil wrote:Not sure why the idea of a circle is open to such things as refusal, denial, or inability.
Sometimes ignoring certain aspects of a thing makes it easier to see the other aspects of that thing - that is the reason why ideas like circles, points and lines exist. The problems arise when these ideas are thought of as inherently existing.
cousinbasil
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Re: A UNIFYING THEORY OF THE TOTALITY AND THE ALL

Post by cousinbasil »

ma wrote:You say it is not necessary to enter the affective realm when discussing Platonic realities, and then, in the same breath, you say you find discussing Platonic realities [oddly] soothing. Soothing, oddly or not, to me, is an affective experience. If you do not agree, then to what faculty or realm of consciousness do you attribute "soothing?"
You are focusing on the inability of language - my language, at least - to convey a meaning. I meant to say I find the affective realm distracting when talking about Platonic things - unnecessary at best. What would then call pondering and discussing Platonic ideas in the absence of affective associations? I chose the word soothing. Feel free to substitute a better term for emptying oneself of the affective. After all, that part of oneself is never dead but can be quiescent.
Pam Seeback
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Re: A UNIFYING THEORY OF THE TOTALITY AND THE ALL

Post by Pam Seeback »

cousinbasil wrote:
ma wrote:You say it is not necessary to enter the affective realm when discussing Platonic realities, and then, in the same breath, you say you find discussing Platonic realities [oddly] soothing. Soothing, oddly or not, to me, is an affective experience. If you do not agree, then to what faculty or realm of consciousness do you attribute "soothing?"
You are focusing on the inability of language - my language, at least - to convey a meaning. I meant to say I find the affective realm distracting when talking about Platonic things - unnecessary at best. What would then call pondering and discussing Platonic ideas in the absence of affective associations? I chose the word soothing. Feel free to substitute a better term for emptying oneself of the affective. After all, that part of oneself is never dead but can be quiescent.
While one is in the world, yes, it is true that the affective part of oneself is alive, and also that it can be quiescent. It is here that one is given insights as to the nature of Ultimate Reality, insights that come in the form of abstract, non-emotional ideas. I believe we are in agreement on this issue.

My argument to you, and to chikoka, in relation to the subject matter of this thread "A unifying theory of the totality and the All", is that as pure as abstract idea is, unless this purity of idea is the agent of transformation of one's conscience [A = A transformed into righteous thinking, sentience taken into account] then one is not living the truth of A = A.

From my experience, which may or may not ring true to you, abstract thinking is the means by which one is cleaned out of their idea that thought is personal, that such a thing as an independent entity called a "self" exists. It also consistently reinforces the truth that in the non-sentient Mind of "God", A = A. It is a means by which one can objectify themselves so as to understand themselves beyond the emotional conditions/limitations of "being only human." Thinking abstractly is a giant leap of consciousness from the lusting consciousness of belief in "the emotional rights of the self."
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