I have contended for a while now the dominant anti-metaphysical stance of the prevailing establishment is a materialist trap designed to bind the mass man in a prison of his five senses. A model of reality and epistemology pushed by the Royal Society and British Imperial policy for a good damn while now, this worldview is slowly breaking down and collapsing. Unfortunately, it is often hijacked and distorted to promote some version of new age thinking where man’s thoughts create all of his objective reality, resulting in an incoherent denial of logic and systematic thinking. Once again, man insists on being a slave to classical western dialectics, as the goal should be the integration of the rational, left brain, with the creative, intuitive right brain. Needless to say, I have been more than shocked by the great thinkers who have posited a similar conspiracy to conceal metaphysical truths (such as Kurt Godel), while in its place promoting a self-destructive worldview of perpetual, meaningless chaotic flux and temporally enslaving nihilism. It is as if a man had one foot nailed to the ground, and ran around in a circle staring at the ground for eternity.
This is why, in modern “philosophy” courses, you will take an introductory class that touches on Plato and Aristotle (maybe!), and then leap to Bacon and Descartes, with nothing about metaphysics or the thousand years in-between. Possibly later on, you will have a course in some other thinker who might have good insights, but more often than not, the role of the “professor” (whether from ignorance or foundation mandate) is to direct the course of the conversation in dialogical praxis (and other nonsense Marxist neologistic ploys) towards materialism and empiricism. Nothing is more frustrating and infuriating than seeing philosophy destroyed by reprobates and fools who wreck the very discipline they are paid to teach – and you pay to have ruined! But enough about these robotic droning drone “professors,” as their will to destroy and annihilate is ultimately only a harbinger of their own demise and the lemmings that follow them. Let us go on to larger and greater realities, even realities beyond the five senses.
I have titled my previous discussion on this topic “Introduction to Hidden Metaphysics, Pt. 1,” and a sequel is soon to follow with similar themes as found in this article. Really, metaphysics itself as a philosophical discipline can nowadays be called “hidden,” since it is largely a discarded art; partly why my thesis on this subject is the highest levels of the establishment’s scientific and technological arms are operating on an entirely different metaphysic than is popularly believed. That metaphysic is exemplified by thinkers like Tegmark, Penrose, Pauli, Godel, Heisenberg, etc., and while we are given little droplets and giblets here and there pointing in the direction of a higher, more advanced level of metaphysics (not mere empirical “science”), we come to see the only way these amazing technological advances could be occurring is on that alternate paradigm. As I have written for several years now, it is not the paradigm of empirical materialism, but something closer to Platonic metaphysics. This is not an endorsement of all elements of Platonism, but rather that the tradition that extends from the platonic corpus is chock full of insights that lift the nous above the realm of change and flux to eternal Truth, which forms the underlying and interpenetrating energetic substrate for our level of reality.
This Platonic corpus has bequeathed a wealth of deep truths to be mined, not the least of which can be found in Phaedo and the Timaeus, for example. In the Timaeus we have a cosmology and cosmogony that reveals the basic formal structure of reality, known still as the Platonic solids. These geometrical forms make up the atomic structure of reality we know today in areas like biology and physics, and even extends to the level of subatomic particles, as Heisenberg famously elucidated. At their fundamental subatomic or higher (depending on how you want to conceptually model it) level, these formal structures make up our world, but for Plato the revelation goes even further. It’s not just five sense reality that is the bottom of the rabbit hole, but rather higher realms and dimensions where forms or eidos or logoi have an aetheric existence. This aether or quintessence functions like a world soul or matrix, from which potentiality emerges to become actuality (in our realm). This anima mundi is directly connected to our psyche and psyche forms the bridge between the inner world or archetypes and the outer world of physics, as Pauli argued.
To see this principle in action, and I think operating as a interesting proof of my thesis, Philosophy of Metrics writer J.C. Collins has recently posted a great article on the ultimate goal of social media and information trafficking in relation to AI. Normally, A.I. can perform logical tasks of if, then relations like what we see in modus ponens or formal logic, but spontaneous emergence of the ideational – consciousness, is really the key. This subconscious manifestation (directly linked to the aether and psyche like Jung and Pauli argued), isn’t easy to “catch.” Ideas come and go, and may be written down, but how might we “capture” the archetypal flow and trend of mass thought? What about mass thoughtforms that are floating about? Collins is right to use computerized banking as a model, but the purpose is much deeper. As Collins relates, going to other galaxies is problematic for humans because of the obviously brief lifespan, but what about AI? Certainly the plan is to concoct such AI systems, but an AI system is still stuck within the walls of formal logic and set theory strangeloops, as Hofstadter grappled with in his Godel, Escher, Bach. However, what if an AI could draw from a deep well of a synthetic matrix? What if AI could be made to experience some form of spontaneous (supposedly) archetypal imagery? Here enters the matrix “web” of the Internet and social media. A synthetic anima mundi would have to be constructed, gathering massive amounts of data and information over a long period of time. And that, my friends, is the entire, ultimate goal of the Internet and social media.
What I want to highlight is that the precondition and possibility necessary to even construct something like the Internet and the synthetic consciousness Collins points out, as well as its goal and purpose, presupposes a metaphysic more like what the Platonic corpus reveals, and not at all like what the establishment empiricist imperium proliferates. This metaphysic is working on the principle that higher levels of reality exist where time and space are transcended, and information can be multiplied and copied ad infinitum. Think of a music file or mp3. The song was recorded at a point in time, but can be preserved in informational form and multiplied potentially an infinite number of times, and even retain the original quality – all totally platonic in basis. The world soul, aether, anima mundi Plato spoke of is mirrored or copied in an systematic way in the working of a computer. Mirroring, also a Platonic idea I have written about, is embodied in the anthropic principle in which the macro is a larger version of the micro. This principle pervades nature, and is the basis for holography. Thus, the construction of a supercomputer with the Internet and meta/mass data as its subconscious/world soul is also modeled on these Platonic traditions. And it works because these traditions are objectively true, or at least far more accurate as models of objective reality than empirical materialism.
The study of crystallography demonstrates much of this, and crystals are a big piece of this mysterious metaphysical puzzle, pointing is in the direction of higher, spiritual realms. Amazingly, in Phaedo, Plato speaks of the higher realms (something akin to heaven) as possessing aether like we possess air. This higher dimension is also directly connected to crystals, as the crystals we possess in our world are mere shards of the wonders of that realm in 109-111:
“Also I believe that the earth is very vast, and that we who dwell in the region extending from the river Phasis to the Pillars of Heracles inhabit a small portion only about the sea, like ants or frogs about a marsh, and that there are other inhabitants of many other like places; for everywhere on the face of the earth there are hollows of various forms and sizes, into which the water and the mist and the lower air collect. But the true earth is pure and situated in the pure heaven—there are the stars also; and it is the heaven which is commonly spoken of by us as the ether, and of which our own earth is the sediment gathering in the hollows beneath. But we who live in these hollows are deceived into the notion that we are dwelling above on the surface of the earth; which is just as if a creature who was at the bottom of the sea were to fancy that he was on the surface of the water, and that the sea was the heaven through which he saw the sun and the other stars, he having never come to the surface by reason of his feebleness and sluggishness, and having never lifted up his head and seen, nor ever heard from one who had seen, how much purer and fairer the world above is than his own. And such is exactly our case: for we are dwelling in a hollow of the earth, and fancy that we are on the surface; and the air we call the heaven, in which we imagine that the stars move. But the fact is, that owing to our feebleness and sluggishness we are prevented from reaching the surface of the air: for if any man could arrive at the exterior limit, or take the wings of a bird and come to the top, then like a fish who puts his head out of the water and sees this world, he would see a world beyond; and, if the nature of man could sustain the sight, he would acknowledge that this other world was the place of the true heaven and the true light and the true earth. For our earth, and the stones, and the entire region which surrounds us, are split and corroded, as in the sea all things are corroded by the brine, neither is there any noble or perfect growth, but caverns only, and sand, and an endless slough of mud; and even the shore is not to be compared to the fairer sights of this world. And still less is this our world to be compared with the other. Of that upper earth which is under the heaven, I can tell you a charming tale, Simmias, which is well worth hearing.
And we, Socrates, replied Simmias, shall be charmed to listen to you. The tale, my friend, he said, is as follows:—In the first place, the earth, when looked at from above, is in appearance streaked like one of those balls which have leather coverings in twelve pieces, and is decked with various colours, of which the colours used by painters on earth are in a manner samples. But there the whole earth is made up of them, and they are brighter far and clearer than ours; there is a purple of wonderful lustre, also the radiance of gold, and the white which is in the earth is whiter than any chalk or snow. Of these and other colours the earth is made up, and they are more in number and fairer than the eye of man has ever seen; the very hollows (of which I was speaking) filled with air and water have a colour of their own, and are seen like light gleaming amid the diversity of the other colours, so that the whole presents a single and continuous appearance of variety in unity. And in this fair region everything that grows—trees, and flowers, and fruits—are in a like degree fairer than any here; and there are hills, having stones in them in a like degree smoother, and more transparent, and fairer in colour than our highly-valued emeralds and sardonyxes and jaspers, and other gems, which are but minute fragments of them: for there all the stones are like our precious stones, and fairer still1. The reason is, that they are pure, and not, like our precious stones, infected or corroded by the corrupt briny elements which coagulate among us, and which breed foulness and disease both in earth and stones, as well as in animals and plants. They are the jewels of the upper earth, which also shines with gold and silver and the like, and they are set in the light of day and are large and abundant and in all places, making the earth a sight to gladden the beholder’s eye. And there are animals and men, some in a middle region, others dwelling about the air as we dwell about the sea; others in islands which the air flows round, near the continent; and in a word, the air is used by them as the water and the sea are by us, and the ether is to them what the air is to us. Moreover, the temperament of their seasons is such that they have no disease, and live much longer than we do, and have sight and hearing and smell, and all the other senses, in far greater perfection, in the same proportion that air is purer than water or the ether than air. Also they have temples and sacred places in which the gods really dwell, and they hear their voices and receive their answers, and are conscious of them and hold converse with them; and they see the sun, moon, and stars as they truly are, and their other blessedness is of a piece with this.”
Amazingly, just like the Timaeus‘ revelation of the formal and geometric structure of the miniscule level of reality, there seems to be an insight here about the light spectrum. Not only are there more colors than we are able to see, the higher dimension encompasses this light spectrum. Science in our own day has shown that birds, for example, are able to see more of the infrared spectrum. Human rods and cones can only decode the seven colors in our frequency, while birds have the capability for much more. Also fascinating is the hint between the connection of higher dimensions and crytalline structures. In her book Warped Passages, Harvard physicist Lisa Randall explains the geometric form of the next dimension up, imaged as a hypercube or tesseract, as having the same mathematical structure as quasicrystals. Quasicrystals are sprayed on non-stick cookware because of their “slippery” nature, and we can extrapolate the viscous, slippery nature of the higher dimension from these physics principles. These dimensions are also mirrored in tiny, rolled up states, once again echoing the anthropic principle of the micro/macro.
We can link sound and vibration with crystals, too, through cells and DNA, both of which share the same features of being crystalline antennae. The fact that our very makeup is crystalline points to the importance of crystals for understanding dimensions. In the above video, an obscure scientist combines Tesla’s research with crystals, Casimir Effect and various waveforms to manipulate the atomic state of several objects. Utilizing the principles of Paul Dirac concerning virtual particlesand borrowed energy from the future (zero point energy), if the video is legitimate (and there is much speculation over his claims), it demonstrates all these same points, as the underlying structure of reality is demonstrating much more than Newtonian atomism and materialism has enforced. We can see similar metaphysics at work with Cymatics, the geometric patterns that emerge as different frequencies are played through a medium. This also vindicates the Pythagorean and Platonic doctrine of reality, as geometry is math in space, and music or sound is math in time. Setting aside for a moment the transhumanist issue, consider the metaphysics that must be the precondition for the possibility of all these amazing advances and insights. All of this speaks to an alternate, hidden metaphysics more in line with the notion of theology, not materialism.