The Big Split, Alternative to the Big Ban, Einstein demystified

Lomer Pilote

Description

In this book, the author describes the framework of his universal subject residing in the spiritual dimension inhabited by Freud’s two unconsciouses and three of his own. He constructs a scientific theory of the global cosmos that reveals the connection between the terrestrial subject and the creator of the universe and it’s two infinities.

Informations

• Publié par: Les Editions Chapitre.com
• Date de parution: 21 juillet 2014
• Nombre de lectures: 0
• EAN13: 9791029000782
• Langue: English
• Poids de l'ouvrage: 1 Mo

Extrait

The Big Split
Lomer PILOTE
M.D., C.S.P.Q., F.R.C.S.(c), LL.L.
Ph.D.(Science of Religions)
The Big Split
Alternative to the big bang Einstein demystified A mathematico-philosophical spiritual system










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© Les Éditions Chapitre.com, 2014
ISBN : 979-10-290-0078-2
Introduction
Here I am, writing the book I promised my readers to help them understand the concepts I touched upon in earlier books. I began my relatively new career as an author with an exploration of the true deep subject of the conscious self. I set out with a basic psychoanalytic hypothesis endorsed by my philosophical guru, the master of hermeneutics, Paul Ricœur, whose ideas would later be echoed in the writings of another philosopher I discovered more recently, Henri Bergson. From this hypothesis I was able to deduce the quasi-certainty that the psychological state of the immediate superficial conscious was fundamentally false and could not sufficiently represent the fundamental sought subject. I would have to dig much deeper to discover my true subject. I made significant progress in my first books. My research led me to conclude that the fundamental sought subject could only be found at the level of the deep, spiritual, third unconscious. The first two unconsciouses had already been identified: the first in the personal experiences and residual suffering of the id , the second in the Freudian superego . According to Lacan’s interpretation, this superego could be equated with all of the signifiers in our human ancestry which, by means of their linguistic influence and repression transmit meaning and significance to future generations.
I imagined that natural laws could themselves be equated with the repressed human unconscious, perpetuated by genetics. I thought of these natural laws as a fourth unconscious, inscribed inside every last particle. This is the unconscious that science seeks to define and study so as to discover the order of repetition and invariable laws of causality.
Later, adapting one of Jung’s ideas, I concluded that there must be a fifth unconscious in which one could find the fundamental need-desire for some form of spiritual god serving as the causative source of all of the entities and forces in the cosmos. It was within these three last unconsciouses that I located the possible dimension where the object of my research, my true, fundamental, spiritual subject flickers. And to conclude my chapter on the unconsciouses, I briefly insinuated that the absolute god that can be conceived as the creator of the everything that is the universe, could himself be hidden away in his own unconscious, representing therefore a possible fifth unconscious . Obviously my research is incomplete and therefore somewhat dangerous if left to stagnate in its unfinished condition. In reality, any research carried out for the sole purpose of achieving a spiritual goal, which could only be construed as a means of preparation for one’s entry into the metaphysical kingdom of an absolute God, can lead a subject to a form of spirituality that is useful as a point of departure, but dangerous if it results in an esoteric spirituality with no basis in reality or truth – or what scientific objectivity wonks like Karl Popper would call a truth that is not susceptible to falsification, something thus metaphysical without any empirical evidence attainable by way of personal experience.
I had arrived at an inescapable conclusion. The true subject sought by the superficial conscious of my apparent ego could only be constituted in the division, or split , to borrow Lacan’s phrasing, of its being. I was in the presence of two incomplete and empty entities that seemed, initially, to be distinct, but must be consolidated into a single fundamental entity. It’s another way of thinking of the two Cartesian substances of thought and extension.
The physical body would remain intact as an assembled totality for the conscious ego. However, the two entities to be reunited into a true real subject must be conceptualized and represented with one as the empty corporal envelope in exterior space and the other as residing in a deep dimension located within the peripheral envelope of the physical body, where all of the repressed unconsciouses and collected memories reside. And the only entities inaccessible to the immediate conscious that could reside within the global body yet not any Einsteinian spatiotemporal dimension are precisely those of the fifth unconscious.
In my first books, I waded through Lacanian theories of the emptiness of the intersection of fields through the alienation-aphanisis-nihilation of the subject during the Bergsonian course of their incomplete trajectory prior to their inscription in the trajectory of a complete, traced figure, such as a circle or triangle. I refrained from going into detail in this somewhat superficial analysis, and instead, frequently suggested that my readers may be interested in supplementing their understanding with the book I am presently writing.
Generally speaking, I set out to present my own conceptions and to shed light on some of the contradictions, to avoid saying falsehoods, in Einstein’s quantum theory, including those exposed by one of his gurus, Roger Penrose, in his masterpiece, The Emperor’s New Mind.
But in any case, I must dive in and get to the matter at hand. If my higher power sees fit that I should carry on on this Earth, I’ll continue with another series of three or four books that are mostly complete but have yet to be published in French or English, and instead are hibernating on my hard drive.
A long voyage begins with a single step. Mine begins with the most elementary concept: a symbolic mathematical symbol, the number eight . 8. For the purposes of my argument, this unique figure eight can be subdivided into two circles, one superimposed over the other. As distinct entities unto themselves, these circles are connected at the point of contact – a pivot point, as Lacan would say – which integrates them into a single, comprehensive figure of the real eight. This point of contact between the two circles will be central to the present decomposition of the number eight. Lacan traces the trajectory of the upper circle through this point of contact, causing it to penetrate the interior of the lower circle and form the figure of a trajectory known as the interior eight. I’ll take this opportunity to present the two analogous diagrams, the normal eight and the Lacanian internal eight to demonstrate how the upper circle literally penetrates the interior of the lower circle of the same figure wherein it is then contained, and the total original unity of the figure is preserved through the integration of these two circles.

And we can further decompose the interior eight:


Figure 3 is identical to Diagram 2 of the interior eight, except that I added a small ring representing the pivot point of contact around which the perimeter of the upper circle has undergone 180º of torsion to penetrate the lower circle. The point of connection between the new exterior circle represented by the solid line of points and the interior circle represented by the dotted line passes through the small ring at the point zero, 0. This is the pivot point which connects the two circles at their periphery in continuity with no leaps of discontinuity. The pivot point must be a unary feature, conceivable only as a single mathematical point, as Bergson chose to represent the human body.
Jacques Lacan explored the distinctions to be made when one is presented with two groups of distinct objects that eventually must be united into a single collection. He begins his masterpiece, The Seminar, Book XI , by describing the process of relating the unconscious located in the interior circle and the conscious Ego of the global conscious body represented by the exterior circle. For Lacan, this linear process is a rim process , a circular process , to which he gives direction and represents with a little losange . The losange is composed of two overlapping triangles, similar to the two super-positioned circles of the figure eight. Here is a copy of Lacan’s algorithm, found on page 209:

To support the topology of the rim, Lacan writes, one only has to provide it with a vectorial direction, here anti-clockwise . So, if we study the form of the interior eight, we see that the individual points of the two circles will circulate, traveling along the exterior circle and passing through into the interior circle via the pivot point, or point zero, and then returning to the initial circle. Modern mathematicians claim that the objects belonging to two distinct collections can be united into a single collection in two ways: by simple addition, or by a true, integrated reunion. Lacan explains on pages 210-211 of The Seminar:
Symbolic logic, which is very useful in bringing a little light into so tricky a domain, teaches us to distinguish the implications of the operation that we call joining. To speak as one speaks when it is a question of sets, adding two collections together is not identical to joining them. If in this circle, that on the left, there are five objects, and if, in the other, there are also five adding them together makes ten. But some of them may belong to both circles. If there are two that belong to each of the two circles, joining them together will in this instance consist not in doubling their number there will be in all only eight objects. I apologize if I am being naive in reminding you of this, but it is in order to give you the notion that