Einstein and other gods of science

Historical insights & thoughts about the world we live in - and the social conditioning exerted upon us by past and current propaganda.

Postby ICfreely on October 14th, 2015, 4:34 pm

Rudy Algera wrote:I liked this statement in an article I came across somewhere:Quote:

"Mesmerized by News channels and distracted by status quo-supporting Hollywood paradigm, Corporate Citizenry firmly believes itself to be free and safe, while shamelessly parroting events and statements it was indoctrinated to, proudly saluting its flag, listening to and thanking the Stooge-in-Chief."From: http://www.greanvillepost.com/2015/10/0 ... statesman/

DITTO! The quote could be ‘punched-up’ by substituting mesmerized with hypnotized. I was going to add the following article as an addendum to my last post in the ‘Einstein and other gods of science’ thread but alas the ψ-gods would not allow. Due to space-time constrictions it ended up on the editing room floor.

I’m still unsure what mesmerism/magnetism actually is. But hypnotism, without doubt, is omnipresent and is all about suggestibility/susceptibility. Professional hypnotherapists are playing with dangerous forces that are far beyond their depth. I’m talking about ‘beyond the yellow brick road of good and evil science’ type of sorcery.

Studies in Occultism by H. P. Blavatsky
Theosophical University Press Online Edition

Animal magnetism (now called Suggestion and Hypnotism) was the principal agent in theurgic mysteries as also in the Asclepieia--the healing temples of Æsculapius, where the patients once admitted were treated, during the process of "incubation," magnetically, during their sleep.

This creative and life-giving Force--denied and laughed at when named theurgic magic, accused for the last century of being principally based on superstition and fraud, whenever referred to as mesmerism--is now called Hypnotism, Charcotism, Suggestion, "psychology," and what not. But, whatever the expression chosen, it will ever be a loose one if used without a proper qualification. For when epitomized with all its collateral sciences--which are all sciences within the science--it will be found to contain possibilities the nature of which has never been even dreamt of by the oldest and most learned professors of the orthodox physical science. The latter, "authorities" so-called, are no better, indeed, than innocent bald infants, when brought face to face with the mysteries of antediluvian "mesmerism." As stated repeatedly before, the blossoms of magic, whether white or black, divine or infernal, spring all from one root. The "breath of Cybele"--Akâsa tattwa, in India--is the one chief agent, and it underlay the so-called "miracles" and "supernatural" phenomena in all ages, as in every clime. As the parent-root or essence is universal, so are its effects innumerable. Even the greatest adepts can hardly say where its possibilities must stop.

It so happened that just about that time the official Academical Science felt very proud. After centuries of mental stagnation in the realm of medicine and general ignorance, several determined steps in the direction of real knowledge had finally been made. Natural sciences had achieved a decided success, and chemistry and physics were on a fair way to progress. As the Savants of a century ago had not yet grown to that height of sublime modesty which characterizes so pre-eminently their modern successors--they felt very much puffed up with their greatness. The moment for praiseworthy humility, followed by a confession of the relative insignificance of the knowledge of the period--and even of modern knowledge for the matter of that--compared to that which the ancients knew, had not yet arrived. Those were days of naive boasting of the peacocks of science displaying in a body their tails, and demanding universal recognition and admiration. The Sir Oracles were not as numerous as they are now, yet their number was considerable… Had not the leeches well nigh disappeared to make room for diploma-ed physicians with royal licenses to kill and bury a piacere ad libitum? Hence, the nodding "Immortal" in his academical chair was regarded as the sole competent authority in the decision of questions he had never studied, and for rendering verdicts about that which he had never heard of. It was the REIGN OF REASON, and of Science--in its teens; the beginning of the great deadly struggle between Theology and Facts, Spirituality and Materialism. In the educated classes of Society too much faith had been succeeded by no faith at all. The cycle of Science-worship had just set in, with its pilgrimages to the Academy, the Olympus where the "Forty Immortals" are enshrined, and its raids upon everyone who refused to manifest a noisy admiration, a kind of juvenile calf's enthusiasm, at the door of the Fane of Science. When Mesmer arrived, Paris divided its allegiance between the Church which attributed all kinds of phenomena except its own divine miracles to the Devil, and the Academy, which believed in neither God nor Devil, but only in its own infallible wisdom.

But there were minds which would not be satisfied with either of these beliefs. Therefore, after Mesmer had forced all Paris to crowd to his halls, waiting hours to obtain a place in the chair round the miraculous baquet, some people thought that it was time real truth should be found out. They had laid their legitimate desires at the royal feet, and the King forthwith commanded his learned Academy to look into the matter. Then it was, that awakening from their chronic nap, the "Immortals" appointed a committee of investigation, among which was Benjamin Franklin, and chose some of the oldest, wisest and baldest among their "Infants" to watch over the Committee. This was in 1784. Everyone knows what was the report of the latter and the final decision of the Academy. The whole transaction looks now like a general rehearsal of the play, one of the acts of which was performed by the "Dialectical Society" of London and some of England's greatest Scientists, some eighty years later.

One needs too much moral courage, you see, to face the suspicion of one's colleagues, the doubt of the public, and the giggling of fools. "Mystery and charlatanism go hand in hand," they say; and "self-respect and the dignity of the profession," as Magendie remarks in his Physiologie Humaine, "demand that the well informed physician should remember how readily mystery glides into charlatanism." Pity the "well informed physician" should fail to remember that physiology among the rest is full of mystery--profound, inexplicable mystery from A to Z--and ask whether, starting from the above "truism," he should not throw overboard Biology and Physiology as the greatest pieces of charlatanry in modern Science.

But while they deny Mesmerism, they rush into Hypnotism, despite the now scientifically recognised dangers of this science, in which medical practitioners in France are far ahead of the English. And what the former say is, that between the two states of mesmerism (or magnetism as they call it, across the water) and hypnotism "there is an abyss." That one is beneficent, the other maleficent, as it evidently must be; since, according to both Occultism and modern Psychology, hypnotism is produced by the withdrawal of the nervous fluid from the capillary nerves, which being, so to say, the sentries that keep the doors of our senses opened, getting anæsthetized under hypnotic conditions, allow these to get closed. A. H. Simonin reveals many a wholesome truth in his excellent work, "Solution du problème de la suggestion hypnotique."1 Thus he shows that while "in Magnetism (mesmerism) there occurs in the subject a great development of moral faculties"; that his thoughts and feelings "become loftier, and the senses acquire an abnormal acuteness"; in hypnotism, on the contrary, "the subject becomes a simple mirror." It is Suggestion which is the true motor of every action in the hypnotic: and if, occasionally, "seemingly marvelous actions are produced, these are due to the hypnotiser, not to the subject." Again . . . . "In hypnotism instinct, i.e., the animal, reaches its greatest development; so much so, indeed, that the aphorism 'extremes meet' can never receive a better application than to magnetism and hypnotism." How true these words, also, as to the difference between the mesmerised and the hypnotised subjects. "In one, his ideal nature, his moral self--the reflection of his divine nature--are carried to their extreme limits, and the subject becomes almost a celestial being (un ange). In the other, it is his instincts which develop in a most surprising fashion. The hypnotic lowers himself to the level of the animal. From a physiological standpoint, magnetism (Mesmerism) is comforting and curative, and hypnotism, which is but the result of an unbalanced state, is--most dangerous."

In our day the Non-Possumus of the Royal Colleges and Academies is quoted on the Stock Exchange of the world's opinion at a price almost as low as the Non-Possumus of the Vatican. The days of authority whether human or divine, are fast gliding away; and we see already gleaming on future horizons but one tribunal, supreme and final, before which mankind will bow--the Tribunal of Fact and Truth.

Why can't our scientific men say: "We have blundered about Mesmerism; it's practically true"? Not because they are men of science, but simply because they are human. No doubt it is humiliating when you have dogmatised in the name of science to say, "I was wrong." But is it not more humiliating to be found out; and is it not most humiliating, after shuffling and wriggling hopelessly in the inexorable meshes of serried facts, to collapse suddenly, and call the hated net a "suitable enclosure," in which forsooth, you don't mind being caught?

…the amateur Hypnotists of Science dig with their own hands the graves of many a man and woman's intellect; they enslave and paralyse freewill in their "subjects," turn immortal men into soulless, irresponsible automata, and vivisect their souls with as much unconcern as they vivisect the bodies of rabbits and dogs. In short, they are fast blooming into "sorcerers," and are turning science into a vast field of black magic.

Here is the history of occult science in a nutshell. (1) Once known. (2) Lost. (3) Rediscovered. (4) Denied. (5) Reaffirmed, and by slow degrees, under new names, victorious. The evidence for all this is exhaustive and abundant.
Operations were successfully performed under Mesmerism, and all the phenomena which have lately occurred at Leeds and elsewhere to the satisfaction of the doctors were produced in Marylebone fifty-six years ago. Thirty-five years ago Professor Lister did the same--but the introduction of chloroform being more speedy and certain as an anæsthetic, killed for a time the mesmeric treatment. The public interest in Mesmerism died down…

We have accused science of gliding full sail down to the Maëlström of Black Magic, by practising that which ancient Psychology--the most important branch of the Occult Sciences--has always declared as Sorcery in its application to the inner man. We are prepared to maintain what we say. We mean to prove it one of these days, in some future articles, basing ourselves on facts published and the actions produced by the Hypnotism of Vivisectionists themselves. That they are unconscious sorcerers does not make away with the fact that they do practice the Black Art bel et bien. In short the situation is this. The minority of the learned physicians and other scientists experiment in "hypnotism" because they have come to see something in it; while the majority of the members of the R.C.P.'s still deny the actuality of animal magnetism in its mesmeric form, even under its modern mask--hypnotism. The former--entirely ignorant of the fundamental laws of animal magnetism--experiment at hap-hazard, almost blindly. To remain consistent with their declarations (a) that hypnotism is not mesmerism, and (b) that a magnetic aura or fluid passing from the mesmeriser (or hypnotiser) is pure fallacy--they have no right, of course, to apply the laws of the older to the younger science. Hence they interfere with, and awaken to action the most dangerous forces of nature, without being aware of it. Instead of healing diseases--the only use to which animal magnetism under its new name can be legitimately applied--they often inoculate the subjects with their own physical as well as mental ills and vices. For this, and the ignorance of their colleagues of the minority, the disbelieving majority of the Sadducees are greatly responsible. For, by opposing them, they impede free action, and take advantage of the Hypocratic oath, to make them powerless to admit and do much that the believers might and would otherwise do. But as Dr. A. Teste truly says in his work--"There are certain unfortunate truths which compromise those who believe in them, and those especially who are so candid as to avow them publicly." Thus the reason of hypnotism not being studied on its proper lines is self-evident.

Years ago it was remarked: "It is the duty of the Academy and medical authorities to study Mesmerism (i.e., the occult sciences in its spirit) and to subject it to trials; finally, to take away the use and practice of it from persons quite strangers to the art, who abuse this means, and make it an object of lucre and speculation." He who uttered this great truth was "the voice speaking in the desert." But those having some experience in occult psychology would go further. They would say it is incumbent on every scientific body--nay, on every government--to put an end to public exhibitions of this sort. By trying the magic effect of the human will on weaker wills, by deriding the existence of occult forces in Nature--forces whose name is legion--and yet calling out these, under the pretext that they are no independent forces at all, not even psychic in their nature, but "connected with known physical laws" (Binet and Féré), men in authority are virtually responsible for all the dire effects that are and will be following their dangerous public experiments. Verily Karma--the terrible but just Retributive Law--will visit all those who develop the most awful results in the future, generated at those public exhibitions for the amusement of the profane. Let them only think of dangers bred, of new forms of diseases, mental and physical, begotten by such insane handling of psychic will! This is as bad on the moral plane as the artificial introduction of animal matter into the human blood, by the infamous Brown Sequard method, is on the physical. They laugh at the occult sciences and deride Mesmerism?

Crying children frightened into silence by the suggestion of a monster, a devil standing in the corner, by a foolish nurse, have been known to become insane twenty or thirty years later on the same subject. There are mysterious, secret drawers, dark nooks and hiding-places in the labyrinth of our memory, still unknown to physiologists, and which open only once, rarely twice, in man's lifetime, and that only under very abnormal and peculiar conditions. But when they do, it is always some heroic deed committed by a person the least calculated for it, or--a terrible crime perpetrated, the reason for which remains for ever a mystery. . . .

Thus experiments in "suggestion" by persons ignorant of the occult laws, are the most dangerous of pastimes. The action and reaction of ideas on the inner lower "Ego," has never been studied so far, because that Ego itself is terra incognita (even when not denied) to the men of science. Moreover, such performances before a promiscuous public are a danger in themselves. Men of undeniable scientific education who experiment on Hypnotism in public, lend thereby the sanction of their names to such performances. And then every unworthy speculator acute enough to understand the process may, by developing by practice and perseverance the same force in himself, apply it to his own selfish, often criminal, ends. Result on Karmic lines: every Hypnotist, every man of Science, however well-meaning and honorable, once he has allowed himself to become the unconscious instructor of one who learns but to abuse the sacred science, becomes, of course, morally the confederate of every crime committed by this means.
Such is the consequence of public "Hypnotic" experiments which thus lead to, and virtually are, BLACK MAGIC.

Lucifer, June, 1890

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Postby hoi.polloi on October 14th, 2015, 5:57 pm

ICfreely wrote:I’m talking about ‘beyond the yellow brick road of good and evil science’ type of sorcery.

It's funny you should phrase it this way, since The Wonderful Wizard of Oz is itself a kind of contemporary, subconscious, retroactive endorsement of the open genocidal attacks on indigenous people living West of the major European colonies. Not to suggest there was some alternative while the imperial minded hit every angle of the "New World". We're talking mid-millennium here.

It's just interesting to phrase it "beyond the yellow brick road" while the "yellow brick road" is already itself a safe, pleasant, mesmerizing and fantastical abstraction of what evils America committed at its foundation. Of course, there are abstractions even beyond that, where the insensate and numb super-wealthy typically dwell, but a lot of our "cultural" myths are already well "beyond" (I am tempted to push a word like "obliviating") a normal sense of the real world.

The essay I am working on now will go more into it. Thanks as usual for your contributions, ICfreely.
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Postby ICfreely on October 14th, 2015, 7:27 pm

hoi.polloi wrote:...The Wonderful Wizard of Oz is itself a kind of contemporary, subconscious, retroactive endorsement of...

My take on the Wonderful Wiz is a bit too 'out there' to share at the moment. I've been developing/refining it for about a decade. It's still not 'right.' There's still something missing. I hope to finalize/post it someday when the space-time is right.

hoi.polloi wrote:The essay I am working on now will go more into it.

looking forward to it, hoi! If it's not too much trouble, would you mind moving the three preceding posts to Farcevalue's 'Einstein...' thread? I intentionally ended my last post there vaguely in order to confound the false profit-minded folks. I'd like future readers ('onto it' people who are capable of thinking without boxes) to see where I was going with electromagnetism and black magic.
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Re: Einstein and other gods of science

Postby simonshack on October 14th, 2015, 9:40 pm

For those (such as myself, a few hours ago) who know little or nothing about Franz Mesmer (from whom the word 'mesmerize' derives), here's a ... well, yes, a crude Wickedpedia link (sorry) :

Image < The man from whom the word "MESMERIZE" derives
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Re: Einstein and other gods of science

Postby edgewaters on October 14th, 2015, 10:08 pm

simonshack wrote:*
For those (such as myself, a few hours ago) who know little or nothing about Franz Mesmer (from whom the word 'mesmerize' derives), here's a ... well, yes, a crude Wickedpedia link (sorry) :


It's worth checking the link to Maximillian Hell in the article, too.
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Re: Einstein and other gods of science

Postby ICfreely on October 14th, 2015, 11:05 pm

Thanks for the link Simon! Criticizing hypnotism is not an endorsement of mesmerism (whatever that is). It's important to clarify that for people with Hegelian mindsets.
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Re: Einstein and other gods of science

Postby ICfreely on October 27th, 2015, 5:28 am

“In the surrealist period, I wanted to create the iconography of the interior world – the world of the marvellous, of my father Freud. I succeeded in doing it. Today the exterior world – that of physics – has transcended the one of psychology. My father today is Dr Heisenberg.”--Salvador Dalí (Anti-Matter Manifesto)

Surreal Psycho-Relativism: the Ψ-ence of Dali

Formal conspiracy, converging interests or Jungian serendipity – regardless of how one chooses to label it, there’s little doubt about the coordinated social engineering efforts of TpTB in establishing the religion of scientism. Salvador Dali’s active participation in the manufacture & sale of Freudian Psychoanalytics and Einsteinian Relativity is unquestionable.

Surrealism, Art and Modern Science
The years between the two wars, which saw the flourishing of the surrealist movement, were a time of momentous discoveries in the physical sciences. This crucial junction, though not entirely ignored by art historians, has remained until recently only marginally explored. Historians of surrealism have dissected the movement’s political engagement and its reception with reference to psychoanalysis, Marxism and Hegelianism, ethnology and avant-garde art and literature. Yet the birth of surrealism also coincided with two memorable landmarks in the history of science: the institutionalization and popular acceptance of Albert Einstein’s theory of relativity and the emergence of quantum physics. Gavin Parkinson’s Surrealism, Art and Modern Science tells a sweeping story about the surrealists’ reception of the discoveries that changed the field of physics at the beginning of the twentieth century.

This sets the context for an evaluation of how relativity and quantum physics were at the heart of surrealism since its formal beginnings.

Sir Arthur Eddington was among the scientific figures that affected surrealism most… [His] remarkable talent for storytelling resulted in poetic explanations of complex scientific concepts, which often incorporated sophisticated literary quotations from Shakespeare, Lewis Carroll and Jonathan Swift. This aspect of his work fired the surrealists’ imagination and compelled Breton to qualify him as one of the British precursors of surrealism.

…Salvador Dalí’s spectacular fusion of relativity and psychoanalysis, which found its ultimate expression in the 1931 canvas The Persistence of Memory.

Philosophers of science, on the other hand, will be puzzled with the rather vague notion of epistemology that recurrently emerges from the discussion, and perhaps will demand that epistemological issues find a more solid grounding in the metaphysics of the new science. Despite this, Parkinson’s effort to engage with complex scientific concepts – a task that would terrify most art historians – provides a refreshing interdisciplinary perspective on one of the most debated movements in contemporary art. In this respect, Surrealism, Art and Modern Science will certainly open novel and promising paths of investigation into the complex and fascinating relations between art and science at the beginning of the twentieth century.

Chiara Ambrosio
University College London

Dali’s holographic innovations and overall contributions to the shaping of the public perception of ‘space’ (and space-time) also make him one of the most important ‘sci-fi fathers of NASA.’

Dalí’s surrealist activities and the model of scientific experimentation - Astrid Ruffa
This was not the only scientific approach Dalí appropriated. In terms of textual structures, Dalí also simulated the procedures of scientific experimentation with a view to promoting an antiartistic vision of the world

If one examines Dalí’s conception of the documentary mode, one observes a hyperbolic depiction of the mechanism of scientific observation that ultimately leads to a surreal description of reality.

The delirious redefinition of Einstein’s notion of space-time
In elaborating the paranoiac-critical method from 1929-1930 onwards, Dalí developed another conception of surrealism and integrated scientific models in an entirely different way. It was no longer a question of adopting a hyper-objective vision as a starting point to designate the subjectivity and the creativity inherent in any visual perception; but instead, on the contrary, of highlighting the hyper-subjectivity of vision and its inextricable link with objectivity. The paranoiac-critical method actually combines the speculative plane, which claims to be objective (‘critical’), and the irrational plane with its subjective nature (‘paranoiac’). The irrational idea automatically projects itself into reality and is displayed there in an entirely objective manner: it takes the form of reality. The case of Dalí’s Paranoiac Face (1932), a double image, is significant: it may evoke both an African landscape and a Picasso-type face. The obsessive idea of a ‘Picasso-type face’ can be objectivised in the concrete and verifiable forms seen in the postcard of an African landscape.

In order to conceptualise this inextricable link between subjectivity and objectivity, Dalí once again resorted to science [FICTION]: he no longer referred to an investigative method but to a [PSEUDO] scientific concept, that of space-time as defined in Einstein’s theory of General Relativity.

In any case, the association enables him to trace the evolution of the idea of space: from the unsubstantial space of Euclid, one reaches the space-time of Einstein. Dalí set out five stages in this process: 1) the ideal and non physical space of Euclid, which is compared to a ‘broth’; 2) the three dimensional space of René Descartes, which is compared to slightly denser ‘juice’; 3) the space of Newton in which forces are acting and which acquires the ‘gravity of the apple;’ 4) the space of James Clerk Maxwell and Michael Faraday which is characterized by physical states and which appropriates objects by ‘saying’ ‘the apple is mine;’ 5) the four dimensional space of Einstein which is compared to a ‘voracious meat which squeezes strange bodies.’

Finally, it worth noting that, in the Geodesic portrait of Gala35, Gala’s head is shaped like a geodesic dome, as is clearly visible in the preparatory sketch for this work: perhaps this is hardly surprising in that Gala is the ‘other me’ so greatly desired by Dalí.

Dalí, by associating surrealist activities and science, places himself in an ambiguous territory midway between the serious and the playful. He is out of step both with the scientific world (since his experiences are not very scientific due to the overestimation of what is anecdotal and subjective), and with the artistic world (since the imaginative Dalinian world is destined to be misunderstood by those unaware of the scientific issues involved). Dalí’s work is thus at all times met with a partial or complete lack of understanding.

In any case, it invites us to reflect on the multiple models for a representation of the world. Reality is a matter of ‘construction’: it cannot be faithfully represented by science and considered as a point of reference on the basis of which literature and the arts execute imaginative variations. By denouncing an a priori knowledge of the world, Dalí draws our attention to the fact that there is no ontological difference between the scientific and artistic spheres, and nor is one superior to the other in terms of their approach to reality. He thereby draws us into an imaginary world of relative possibilities and truths.

The ‘paranoiac-critical’ method is an accurate appraisal of the line of thinking of most self-proclaimed skeptics. Suffice it to say, Salvador Dali is the Patron Saint Moral Relativism. I will elaborate on this in a forthcoming post on sense perception.

Dali and Science
Dalí used Freud’s principles of psychoanalysis on himself and painted the results with a scientific rigour and precision. His work continued to reflect the key scientific discoveries of the twentieth century spanning Einstein’s notion of space–time, the cracking of the DNA code by Crick, Watson and Wilkins in 1953, and a series of major advances in nuclear physics.

In The disintegration of The persistence of memory, Dalí presents an apocalyptic reinterpretation of his most famous painting, The persistence of memory, 1931 (Museum of Modern Art, New York). By showing the disintegration of the familiar composition, Dalí indicates how he has changed, and indeed how the world has changed, over the two decades between 1931 and 1952. Where once the mysteries of the universe were explained through psychoanalysis, now they are explained through quantum mechanics.

…soft watches still conjure up familiar associations, from the disturbing memento mori reminder of mortality, to the fluid meaninglessness of time in the dream state, to a visual shorthand for the relativity of Einsteinian space time.

It is not the metaphorical melted clock, but the continual augmentation of form, of our entire perceptual scheme, that drives a relentless undercutting of meaning. The curved horizons, intersecting themes and continual disintegration of pattern force me to reassess my basic assumptions when viewing art. I cannot gain a clear ground from which to interpret this work – every attempt to continue the pattern or to build an image falls into obscurity and ambiguity. The colour scheme is striking in its refusal to adhere to distinct contrasts. A very mottled, indistinct pallet of blues and greys seems to bleed between images. There is an unsettling ambiguity in the work’s refusal to provide a distinct perspective. We are challenged over and over, particularly in the mirror curving away, to adjust to the painting’s meanings, not our own.

The disquieting wasteland of Dalí’s earlier work is shattered by the atomic bomb, ‘with all of the objects breaking down and separating into elemental parts, a metaphor of the material world dissolving into its atomic structure.

Following the detonation of the atomic bomb in August 1945, Dalí became captivated with nuclear physics which opened up a mysterious world where a new dimension of reality and matter was possible. Intrigued by the idea that matter is made of tiny particles, he began to paint his own imagery as if it was disintegrating into multiple atoms that floated into space.

This period, known as Nuclear Mysticism, coincided with his return to the Catholic church and many of the paintings appear to use ideas from modern science as a means of reinterpreting and rationalising the Christian religion.

Dalí’s belief that ‘divine mysteries’ might be unlocked through contemporary science (Nuclear Mysticism)
may be hinted at by the magical nature of the Madonna-like face, a mass of spinning spheres in delicate, metallic tones imprinted on a luminous sky.

Dalí was one of the first artists to work with three-dimensional imaging or holography – a new medium discovered by physicist Dennis Gabor (Gábor Dénes) who was awarded a Nobel Prize for his research in 1971.The new technology was brought into being after the invention of the laser in 1960, which delivered a pure, stable light source ideal for creating holograms. In collaboration with specialised experts in the field, including Gabor, Dalí created a number of holographic images, notably two using Multiplex holography, a technique combining special lighting, cinematography and restricted movement on the part of subjects being filmed. The image produced by this method can be viewed three-dimensionally from all sides.

The first involved the young performance artist and rock musician Alice Cooper… The finished Alice Cooper ‘chronohologram’ (…1973) revealed the bare-chested musician clad in exotic jewellery singing into a microphone resembling a segmented Venus de Milo statuette threaded along a glass rod – a symbol of American youth culture shattering past traditions.

Again, I will elaborate on the surreal aspect of scientism in future sense-perception posts. For now, just keep in mind that it truly does take a village (of magicians) to produce a critical mass of 'educated' village idiots.
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Re: Einstein and other gods of science

Postby ICfreely on November 2nd, 2015, 1:06 pm

I’m posting the following article in its entirety a) for posterity and b) because it explains the astro-theosophy of our current scientific paradigm. I can’t stress how important it is to read it in its entirety. Before doing so I recommend reading Simon’s recent “Purim” post (http://cluesforum.info/viewtopic.php?f=27&t=1832&start=255#p2397665) which is relevant to this entire thread. I will refrain from commenting on it (for now) but will definitely elaborate in future posts.

Torah and Science: Scientific Progress from the Geocentric to the Heliocentric Descriptions of the Solar System

Science Versus Torah?

It is often asked how the Torah deals with empirically proven scientific discoveries that seem to contradict the traditional teachings of Judaism.

Some of the most blatant of these apparent contradictions are paramount in astronomy. For instance, we find that in the Torah the universe is considered geocentric, with all the heavenly bodies, the sun, the stars and the moon revolving around the earth, whereas modern science clearly teaches that the earth is actually revolving around the sun, the solar system being heliocentric.

Until Copernicus, the scientific view of the earth corresponded to the Torah's point of view. The earth was considered static and the whole universe revolved around the earth-center. However, Copernicus proved [ :rolleyes: ] empirically that the sun is actually the center of the universe and we on earth, together with the other planets, are moving around the sun-center. This new angle is probably the most significant change of perspective that science has offered in all of history and at first glance it apparently presents a challenge to the Torah perspective. The way that Kabbalah and Hassidism deal with questions such as these is unique, as the following anecdote illustrates, beautifully capturing the relationship between science and the Torah's view of scientific discovery, especially scientific innovations that seem to change the way people relate to the universe.

Although Copernicus, initiated heliocentricity and totally negated geocentricity with his mathematical equations, this new theory did not reach the general public until several centuries later, in the time of one of the great Hassidic masters, the Ruzhiner Rebbe.

When disciples of the Holy Ruzhiner, as he is called in Chabad tradition, heard of this apparently heretical scientific discovery that had turned the world inside-out, as it were, they brought the news to their Rebbe, probably anticipating his absolute denial that such a phenomenon could ever be reconciled with true Torah teachings and that anyone who believed such a thing was an heretic.

However his reaction was very unusual. When he was informed of this, the Holy Ruzhiner remained completely composed and his response was a very special one. He said that whether the earth revolves around the sun or the sun revolves around the earth depends on the service of the tzaddikim, the righteous Jews of the generation. The answer to the question of "What revolves around what?" is not an absolute answer. If, for instance, the tzaddikim in this generation would serve God in a manner in which it would be correct to see Pluto as the center of the solar system, then in some mysterious way scientific discoveries would adapt to reflect that change.

This reply is a revolutionary thought that suggests that in truth there is no debate between Torah and science; rather it is an open field in which the Torah influences science's perspective on physical reality. Moreover, we will see that our understanding of science can actually offer us greater insight into Torah principles.

The service of the tzaddik influences the way science perceives the world because in the eyes of the tzaddik, the earth and the sun etc. are all merely symbols that represent his service of God. The verse in Psalms reads, "The sun and its shield are GOD [Havayah, God's essential Name] God [Elokim]." From this verse we can clearly see that the sun and its shield represent two different aspects of God in some way, Havayah, the essential Name of God corresponds to the center of the sun, while the Name Elokim corresponds to the sun's shield. The Name Elokim is the only Name of God that is used throughout the story of creation and its numerical value in Hebrew (86) equals the value of hateva, "nature"; Elokim is the revelation of the supernatural, essential Name of God (Havayah) as it appears in nature. Just as the sun's shield can be observed and studied physically, so too we can observe the direct effects of God, Elokim as they manifest in nature. The actual sun within its shield cannot be measured at all and therefore alludes to God's Essential Name, Havayah. The Torah thus identifies the two dimensions of Divinity, the supernatural dimension and the natural dimension, as the sun and its shield. Similarly, the other celestial bodies, including the earth, can be identified as symbols of creation itself.

A Case of Perspectives

Accordingly, the variation between geocentricism and heliocentricism can be compared to a difference between a service of God that sees man (on earth) as the center, with God, as it were, revolving around man and caring for all of man's needs; or perceiving God as the center, whereby man is obligated to God and His commandments. This philosophical perspective is well-illustrated by a second story.

There was once a Hassidic fund-raiser who set out to raise funds for a worthy cause. Knowing that in certain towns the Misnagdim (opposers of Hassidism) who lived there did not welcome Hassidim, who were considered a near-heretic cult, the Hassid took pains to disguise his Hassidic behavior, realizing that otherwise he would be thrown out of town without a penny. On passing through one such town, he posed as usual as a misnaged. His disguise paid off and he received generous donations, however one of the leaders of the community got inkling that maybe this fundraiser was actually a hassid. In order to try to discover his real identity, he went over to the hassid and asked him very bluntly, "What do you have to say about this Hassidic cult?" The hassid thought for a moment and replied, "The cult? I know some of those hassidim, all day long they think and talk about themselves, and they don't talk about God at all. The misnagdim, though, they think and talk about God all day and they never talk about themselves." This answer pleased the community leader very much and he gave him an additional contribution. Once the hassid had received all the money and was ready to leave town, he called the man over and said, "I'll explain now what I really meant before when I replied to your question. You see, for Hassidim, it is obvious that God exists, God is an axiom, the question they ask is 'Do I exist?' So all day long they are contemplating whether or not they exist, because God certainly exists. But for a misnaged, the opposite is true, the fact that he exists is obvious to him, but whether or not God exists, that is the question, maybe God never existed? If God exists is He present in my life? Is there Divine Providence? The misnaged questions this all day long, so he is always thinking about God. That is what I meant." The hassid then took to his heels and ran off as fast as his legs would carry him.... This story clearly illustrates two different perspectives of our Divine service relative to our Creator. The contemporary debate whether or not there is an Intelligent Designer to the universe, exactly pinpoints the position of the general public in America today. In Hassidic terminology this is called, "elokut behitchadshut" meaning that God is a conscious novelty, for were it not so, then God would be taken for granted and man would be questioning his own existence. Hassidism offers the reverse perspective, seeing God as being obvious while man's own existence is a constant novelty, my own experience of existence is not the core of reality; it is merely some exterior shell that hides the true essence of reality, which is God.

The Hassidic perspective is looking at reality from God's point of view, so to speak, which is termed da'at elyon, the Divine, higher perspective, where God exists and all of creation is virtually nothing and God re-creates reality at every moment. Whereas the other point of view that sees the world from the position of mankind is called da'at tachton, the lower perspective. From this perspective, God is imperceptible – not that He does not exist – He is merely intangible to our senses and is so hidden from us that we have to constantly remind ourselves of His existence. This gives rise to the intellectual question, "Is there a Designer?" since we will never be able to know Him. We may be able to logically conclude that there must be an Intelligent Designer to the universe but even so, the most we will be able to do is to believe that He exists from this lower perspective of reality.

Two Torah Perspectives

Until Copernicus, as we have mentioned, there was no dispute between Torah and science as to what revolved around what. According to the Holy Ruzhiner, there must have been some change in the way the tzaddikim in Copernicus' time served God that affected the way science perceived the universe. As we are beginning to outline in this article, the Torah also has two different perspectives, these are nigleh, the revealed level of the Torah, and nistar, the hidden level of the Torah. Nigleh is da'at tachton, the lower perspective of the Torah which includes the Bible and all its commentaries, the Talmud and general practicable Torah law, while nistar is da'at elyon, the higher perspective of the Torah that includes Kabbalah and the more esoteric teachings of Jewish mysticism.

Through their service of God, the tzaddikim who diligently study the higher perspective of the Torah, succeed in raising themselves out of the lower, egocentric perspective on reality and begin to see how God perceives the world. This type of service only became available to the general public in the time of the Arizal, and even more so later, in the time of the Ba'al Shem Tov.

The Arizal, Rabbi Isaac Luria, was the outstanding Torah leader who lived in the time of Copernicus. Until the time of the Arizal, study of the holy writings of the Kabbalah was forbidden except by a choice few. Kabbalah had always existed and those who studied nigleh, even though they did not study the Kabbalah, were well-aware of its existence, but it was forbidden to expose the teachings of Jewish mysticism, the inner dimension of the Torah. However, the Arizal received permission from on High to publicize the teachings of Kabbalah and he said that it was a positive commandment to do so, as long as the student fulfilled certain conditions. Later on, the Ba'al Shem Tov released the study of the inner dimension of the Torah to the general public, with the aim of illuminating the world with the inner soul of the Torah in order to hasten the redemption.

Here we are beginning to see how Copernicus' scientific innovation coincided with the opening of new horizons offered by the Arizal. The fact that Copernicus' discovery did not become public until over a century later, can be seen to coincide with the Ba'al Shem Tov, who lived at that time and removed even more restrictions from the study of Kabbalah, the actual meeting between the two becoming apparent in the anecdote about the Holy Ruzhiner, who was the great-grandson of the Ba'al Shem Tov's foremost disciple and successor, the Maggid of Mezeritch. To summarize these stages, we will say that the sun is a symbol of Godliness, something static and unchangeable, while the [u]earth represents a consciousness of change, constant adaptation to the one given, absolute reality and absolute truth.[/u]

Even though all our human senses perceive the earth as being static and the sun revolving around the earth, modern physics, beginning with Copernicus, comes to teach us that in actual fact, man is not the center of the universe. In contrast to the general geocentric-egocentric trend of mankind, even according to Einstein's first version of the specific theory of relativity, it was still not possible to prove or write equations for the sun revolving around the earth, and it is infinitely more simple to describe the sun as the center of the universe. Yet if God created man in such a way that he can only experience the world as being heliocentric, then there is obviously some legitimacy to da'at tachton. This legitimacy manifests scientifically in Einstein's second theory, the general theory of relativity, which proves that it is possible to represent the earth or the sun as being the center of the universe.

A God of Two Perspectives

Although the human scientist may have a problem reconciling this apparent paradox in which two contradictory hypotheses are in force simultaneously, God has no difficulty in doing so. God Himself is called nimna hanimnot, the Paradox of all paradoxes, and in Hannah's song of thanksgiving she declares, Kel deiot Havayah, "GOD is a God of perspectives ." Since the word deiot appears in the plural, with no specific number affixed to it, we follow the general rule of the Torah in such cases and assume that it refers to the minimum plural – two. From here we understand that God simultaneously possesses two perspectives, two levels of consciousness or two ways of knowing His creation. He knows creation as being nothing, looking at it from on High, yet He is not limited to being God on High. While He perceives the whole of creation, man included, as nothing, He is simultaneously present in our psyches, which are also "an actual part of God above." God is simultaneously both infinite and finite!

God's ability to simultaneously contain both extremes of an absolute paradox is one of the most profound concepts in Torah and Kabbalah which until Einstein could not be illustrated on the physical plane. However, the Holy Rabbi Israel of Ruzhin preempted Einstein by a few decades with his own statement of relativity, "Whether the universe is geocentric or heliocentric, depends on the service of the great righteous Jews of the generation."

New Vessels for Old

Copernicus' new discovery not only inverted man's perspective on the solar system, it also paved the way for the discovery of new planets. In ancient times seven celestial bodies in the heavens were considered to be in motion, revolving around the static earth. They are the sun, the moon and the five visible planets: Mercury, Venus, Mars, Jupiter and Saturn. The three planets that have been discovered in the past three centuries, Uranus, Neptune and Pluto, are all invisible to the naked eye. Now, every phenomenon in the world, whether psychological, physical, celestial or in the cosmos, the micro-cosmos, or any other natural system, possesses a Kabbalistic model, corresponding to very basic Kabbalistic frames of reference, the most important of which is the ten sefirot, the ten channels of creation. These ten sefirot are also the ten powers of the soul: three intellectual powers and seven emotive powers. As such, the seven visible, moving celestial bodies were identified with certain sefirot. Kabbalah accepted this perspective and based its teachings upon it – as the Ruzhiner said, that was the way that the tzaddikim served God in their own consciousness at that time – and a very definite model was given as to which planet corresponds to which sefirah. Seven is a very important number, as we are taught that "all sevenths are beloved," and God created the world in such a way that we perceive seven bodies moving in the sky and they correspond in a one-to-one correspondence to seven different powers.

Now, modern day astronomers have reached a different vision of the whole solar system and there is no difficulty in representing this new perspective in corresponding terms. If now tzaddikim serve God in such a way that there are nine, or even ten powers involved in their service of God, then the whole solar system is seen in a different way and this change necessitates outlining a new model that explains that change. If scientists would discover that in actual fact the whole universe is inside-out or upside-down, then this could be explained and depicted by some other Kabbalistic model. Therefore, the inner dimension of the Torah sees no conflict with scientific discoveries of any generation.

We will emphasize once again the most important point of this article: changes in human perception and understanding of the universe depend on our service of the Almighty and once this change affects our perspective of the universe, it is merely a matter of finding the correct Kabbalistic model to describe the system under consideration.

In our case, the addition of three more planets and the innovation of a heliocentric solar system actually improve the previous model of seven, for now all ten sefirot are included in the model, as opposed to the previous model which included only seven sefirot.

Whereas Ptolemy's mathematics of the way the sun and the planets all revolved around the earth was tremendously complex, using cycles and semi-cycles to describe the motion in a very complicated manner, Einstein's statement of E=mc2 is a simple equation and that is the sign of true genius [ :rolleyes: ] for true genius is recognized by its simplicity. Genius is to be able to conceive and to express profound insights of truth in very simple statements. However, Keats was not the first to claim that truth and beauty are interchangeable, for in the Zohar we are taught that the sefirah of tiferet, beauty, is the attribute of our forefather Jacob, of whom it says, "Give truth to Jacob," so when we see something that is as beautifully simple as the fact that the earth is revolving around the sun, we know that it must, in some way be closer to the truth than a more complex illustration of the same idea. Similarly, the discovery of three new planets creates a new and more beautiful model for the universe which is far simpler than the old model.

A World of Knowledge and Lovingkindness

According to our new model the sun is in the place of keter, the super-conscious crown; Mercury represents chochmah, wisdom; and Venus is binah, understanding. This then brings us to our planet earth. Although the sefirah that comes after binah is da'at, when counting the ten sefirot including keter, da'at is usually not included and chesed, loving-kindness, is the sefirah that follows binah. In our case, since there are ten celestial bodies including the sun, we would expect the earth to be in the position of chesed. This is in accordance with the verse in Psalms, "A world of loving-kindness will be constructed." Nonetheless, there is a third power that serves as a bridge between the mind and the heart that is da'at, consciousness itself. Thus according to this model, the planet earth, being the third planet that revolves around the sun, has two aspects to it.

In accordance with this idea, we find that in Hebrew, there are two synonyms for the earth, both of which appear in the verse in Psalms 24, "To GOD is the earth (ha'aretz) and all that fills it, the terrestrial planet (tevel) and all that inhabit it." Whenever there are two words for the same concept in Hebrew, we are taught that each of them has its own specific connotation or meaning to it. In this case, ha'aretz, the earth, refers to the physical planet earth, whereas the second word, tevel, refers specifically to a planet inhabited by intelligent beings.

Similarly, we find in the Zohar that there are two opinions mentioned why God created the world. The first reason is in order that there be intelligent beings that are able to be conscious of God's existence. The other reason mentioned is in order to express His goodness and loving-kindness by the creation of beings who are able to emulate His goodness and loving-kindness to one another and to all creatures on earth. This means that we have two basic missions to carry out on this planet: 1. To become conscious of God and 2. To emulate His loving-kindness to all of mankind, to animals and to the whole of creation.

In our present analysis of the solar system these two qualities are manifest in the position of the earth as the third planet that revolves around the sun, which represents the keter, placing the earth in either the position of da'at, corresponding to the human ability to be conscious of God, or chesed, corresponding to the human ability to emulate and manifest God's power of loving-kindness.

This brings us to the planet Mars which, being red, is clearly suited to the attribute of gevurah, might or severe judgment. Mars is the common point of contact between the old model and the new model, since according to both opinions, Mars corresponds to gevurah. However, in this present analysis it is much clearer that Mars does indeed correspond to the sefirah of gevurah, because of its position directly after the earth which has the position of chesed.
Next is Jupiter, or in Hebrew tzedek, meaning justice. Science currently knows that if Jupiter would be just a little bigger, it would possess significant mass to be a luminary sun in its own rights. In Kabbalah, one of the ways of dividing the sefirot is by dividing them into two groups of five in which the first five parallel the last five. In this model we can definitely see how this quality of Jupiter almost being a sun corresponds with this division, as Jupiter is the first of the second set of five, while the sun itself is the first of the first group of five.

The next planet Saturn, corresponds to netzach, victory, which leaves us with the three new planets, Uranus, Neptune and Pluto, which then correspond respectively to hod, yesod and malchut, as shown in the following table:

...................................crown - Sun.......................................
understanding - Venus........................................wisdom - Mercury
...............................(knowledge - Earth).................................
might - Mars..............................................loving-kindness - Earth
.................................beauty - Jupiter....................................
Thanksgiving - Neptune.........................................victory - Uranus
.................................kingdom - Pluto.....................................

A Naming Game

The Torah, especially its inner dimension, Kabbalah, is called sha'ashuim, delights, indicating that for God, the Torah is like a game. One part of the game that has been conferred upon man is creating a language by which new things that are discovered can be named. The first activity of Adam, the first conscious being, was to name each of the creatures that God brought before him to be named. Similarly, we are taught that the Messiah will invent new words, obviously based on the permutations of known Hebrew roots. From this we can see that a human has the innate ability to name new things that he sees around him and he has the insight to give them the correct name. Since God creates the world through His ten lights which are the sefirot and the 22 vessels which are the letters of the Hebrew alphabet, the correct name for an article is the word whose Hebrew letters in that particular combination and permutation serve as the channel of the article's continual re-creation.

On being presented with three new planets, as yet unnamed in Hebrew, Uranus, Neptune and Pluto, we can suggest Hebrew names for them based on their positions in the sefiriotic tree and the inner meaning of their corresponding sefirot. Uranus could then be called Tam, a conjugate of the root of temimut, simplicity, the inner sense of the sefirah of hod. Amitai would be the name for Neptune, in accordance with the inner sense of the sefirah of yesod – emet, truth; while Pluto would receive the name Shaful, from the root of shiflut, lowliness, the inner sense of the final sefirah, malchut.

A Three-Step Development Process

Returning to the question of heliocentricism versus geocentricism, we can see a definite development in the changes of thought that follows the three-step Hassidic development process of submission, separation, and sweetening. Perhaps Copernicus was unaware of it (or perhaps he did indeed intend to prevail over the church to a certain extent, which he certainly succeeded in doing), but he initiated a revolutionary development, or we could even call it a positive mutation of consciousness. He brought mankind out of an egocentric perspective on reality and gave us a little submission. He replaced universal egocentricity with a phase of cosmic humility by teaching us that we should not feel that we are the center of reality and that everything is revolving around us. Prior to Copernicus it was as if man had invented God, as it were, and his inversion of perspective was a definite progression from that primitive state in which God was almost man's personal possession.

Since Einstein's general theory of relativity, it may seem that it has once more become possible to relapse into acceptance of this primitive, egocentric perspective. However, it is actually a progression in development as we now see that both perspectives can be true, depending on which way one is looking at it. The general theory of relativity offers the option of geocentricity or heliocentricity, without distinguishing between them in terms of correctness; either can be correct. This began a stage of separation in which the scientist is able to choose which opinion best suits his needs. For instance, since it is far simpler to explain the motion of the planets etc. by heliocentrism, this is what is still taught in elementary school, whereas a seasoned student of physics will be able to grasp the complex mathematics of the renewed opinion of geocentrism.

When progressing from one point of consciousness to another, we often discover that the new perspective seems to totally negate the first one (submission), only to discover later that the first perspective is also a valid one (separation). Sweetening occurs when we discover a concealed level of the first perspective that is even higher than the second level of perspective. In terms of geocentrism and heliocentrism; geocentricity is an egocentric and primitive system, whereas heliocentricity transcends geocentricity, totally contradicting it. Relativity claims that either perspective is valid, in which case the stage of sweetening has yet to come, perhaps in the form of a new set of equations that will prove geocentricity more efficiently and neatly than the available mathematics, without contradicting heliocentrism in the slightest.

Three Levels of Consciousness – The Power to Bring God Down to Earth

Since everything depends on the way the tzaddikim serve God, we can further our understanding by using this idea as a parable. If one perceives the world as if God is revolving around him, so to speak, that is self-worship, as if one's ego has invented God.

The animal soul that is common to both Jews and non-Jews is man's lower egocentric consciousness, which we call mudaut atzmit, self-consciousness, the sense of thinking that I am the center and everything else revolves around me and seeing everything as a reflection of my own imaginary self-image. We must step out of that perspective, bringing our egos to a state of total submission, and realize that we are merely servants orbiting around their Master, attentive to His every desire, our own needs being totally insignificant.

One of our missions in living on the "planet of conscious beings" is to transcend that perspective of experiencing the sun moving around the earth or God existing to serve our needs and to reach a state of mudaut Elokit, "Divine consciousness," in which we are constantly aware of the Creator creating a new universe ex-nihilo. This stage is an ongoing process of separation by which we come to the conclusion that we are actually nothing and that God, the true Something, is re-creating the illusion of our existence at every moment.

A true tzaddik reaches the stage of sweetening; a third stage at which God grants him a certain extent of power over God Himself. In the Talmud we are taught that a true servant of God has the power to nullify God's own decrees and he also has the power to pronounce a decree that God will fulfill. God's greatest pleasure is when his children beat Him at His own game, as it were, and He smiles and says, "My children have won over Me!" But only a true son of God, a true tzaddik can reach this level. After having reached the stage at which God is obvious, bipshitut, and he is behitchadshut, constantly questioning his own existence, then the tzaddik is miraculously given the power to triumph over God. This final state is called mudaut tivit, "natural consciousness," which is a state of living Divinity – living as a part of God by allowing that part of the soul which is an actual part of God to direct our lives, as the verse states, "I have said that you are God, and all of you are sons of the Supreme." At this stage we are able to control God's decrees or to decree ourselves, in a natural way.

Two Types of Tzaddikim

The ongoing dispute between God and the true tzaddik is over things which appear to be bad in our lives, but from God's point of view they are actually for our own good, because everything that God does is for the best. From God's perspective even intense suffering that is being inflicted upon us is all for the good, although we do not experience that goodness. Once the tzaddik has reached the level of absolute knowledge, having completely negated his egocentric tendencies (the submission stage, corresponding to the initiation of heliocentricity that completely negated geocentricity), he is now conscious of God's hidden motives to a certain extent (separation; seeing the earth either from the perspective of the sun or from an earthly perspective); or at least he realizes that all the suffering is for the best, even though he may not know how. However, the true tzaddik is not willing to remain at this stage of development and is not willing to accept such affliction; instead he represents the Jewish people in exile before God and beseeches Him to stop their suffering, proving his concern for their physical welfare.

It is then that God gives the tzaddik the power to return to the earthly, geocentric perspective and to control God, making Him revolve around the earth, by sweetening His decree, and this is God's greatest pleasure. This is the difference between Noah and Abraham. Noah did not develop to the stage at which he prayed for the decree to be annulled. He accepted that if God wished to destroy the world in a flood, then it must be good, so he just let it happen, without praying for his generation. This is why he was not chosen to be the founder of the Jewish nation.

Abraham was the first Jew because he not only transcended his primary egocentric status to have complete faith in God; he remained human enough to care for the physical welfare of his contemporaries, as God Himself desires. Nonetheless, the tzaddik does not always win, however hard he tries, for if that was the case then the redemption would already have been here long ago.

The Wedding of Torah and Science

There are some things which are beyond our scope, of which it says, "Do not investigate things that are incredible to you." From this article we can see how we can gain insights into the more profound teachings of the Torah by contemplating phenomena that were once totally incredible, such as the fact that the earth may be revolving around the sun and that there are more planets in the solar system than the eye can see.

As a whole, science represents da'at tachton, the lower perspective, whose innovations are based solely upon empirical observations. Kabbalah represents da'at elyon, the higher perspective that may seem to contradict the lower perspective at times. However, new scientific discoveries may in fact offer us new models of reality that are better than the old ones and more adept to fit the Kabbalistic view of reality.

The Torah perspective on science also enhances our understanding of science; Kabbalah offers a conceptual model that views the various macrocosmic discoveries of science as a microcosm of the universe. When studied as a parable to our own perception and psyches, these models may and should have an educational effect upon us, thus superseding the amoral standpoint that science claims to hold (and the often immoral conclusions that it reaches as a result of its amorality).

Ultimately, Kabbalah and science are interdependent, even though they are currently experienced separately, as we have seen that the service of the tzaddik influences the way science perceives the universe. Once science matures enough to desire the connection between the two perspectives, the time will come for the marriage between the two to take place.

It is not long before science will come to discover that the whole of the universe, the macro-cosmos and the micro-cosmos at all their levels, has one unified structure that is the signature of God. Kabbalah is the key to recognizing that signature.

Based on a class given on the 20th of Cheshvan, 5766 (November 21, 2005) at Stanford University
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Postby kickstones on November 2nd, 2015, 3:15 pm

hoi.polloi wrote:
ICfreely wrote:I’m talking about ‘beyond the yellow brick road of good and evil science’ type of sorcery.

It's funny you should phrase it this way, since The Wonderful Wizard of Oz is itself a kind of contemporary, subconscious, retroactive endorsement of the open genocidal attacks on indigenous people living West of the major European colonies. Not to suggest there was some alternative while the imperial minded hit every angle of the "New World". We're talking mid-millennium here.

It's just interesting to phrase it "beyond the yellow brick road" while the "yellow brick road" is already itself a safe, pleasant, mesmerizing and fantastical abstraction of what evils America committed at its foundation. Of course, there are abstractions even beyond that, where the insensate and numb super-wealthy typically dwell, but a lot of our "cultural" myths are already well "beyond" (I am tempted to push a word like "obliviating") a normal sense of the real world.

L Frank Baum was certainly in a position to attain a conscious understanding of what evils were being committed past and present in that era. Whether or not he subconsciously passed on this information in his writings is open to debate.

His father was prominent oil man and banker who it is said once employed J. D Rockefeller, before falling foul of Rockefeller’s oil monopolization. The same Rockefeller whose fortune was:

'mainly used to create the modern systematic approach of targeted philanthropy. He was able to do this through the creation of foundations that had a major effect on medicine, education and scientific research.'

Baum Jr. was involved in newspaper world. His 2 editorials on the indigenous peoples have received much criticism. He also wrote a poem about "Cardiff giant hoax''

He also ran a hardware store that apparently went bust because he gave out to much credit to the poor farmers.

He was involved in the theater.

The prediction of augmented reality has been linked to his work.

This is about where we are at today.

Hoaxes, theater and scientific research swayed by the dollar.


https://web.archive.org/web/20071209193 ... umedts.htm


https://books.google.hu/books?id=VHZ6UA ... um&f=false
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Re: Einstein and other gods of science

Postby ICfreely on November 4th, 2015, 3:33 am

Interesting musings. Thanks, kickstones!

I'm adding this article as an addendum to my previous post. Although I'm not a bible believer, I agree with Marshall Hall's assessment of modern science. It's a religion! The 'Queen of the Sciences' (astronomy), in a sense, is the 'Whore of Babylon.'

Pythagoras: The First to Mix Religion and Mathematics? - Marshall Hall
Pythagoras (c.582-530 BC) is sometimes represented as a man of science. At other times he is represented as a preacher of mystic doctrines. The truth seems to be that both characterizations are accurate. "The union of mathematical genius and mysticism is common enough," notes The Internet Encyclopedia of Philosophy. 1 That conclusion appears to be an historically sustainable conclusion all the way from old Pythy right on through Copernicus, Kepler, Newton, Einstein, Sagan, the Cabalistic Cosmologists and assorted Big Bangites, and even the quaint math-modeled Panspermia "theory" of professors Hoyle and Wickramasinghe. You know the one; it’s all about alleged comet-borne bacteria kick-starting evolution on the Earth and throughout the alleged millions of galaxies. [See: TSE Pt 1-Cosmic Ancestry]

One could wonder of what sort was the "religion" that was mixed in with "mathematics" to achieve the theories of the above-named "geniuses"[ :rolleyes: ]. And, since pure mathematics knows nothing of subjectivity, much less of religion, isn’t it immediately clear that increasingly arcane mathematics has been nothing more than a specialized tool employed to create a rich variety of "scientific hypotheses"? And is it not equally clear that it is this mystic tool of arcane math which has established the idol of scientism in the all branches of "knowledge" while furthering the "religio/ philosophical" proclivities of the "geniuses" in the driver’s seat at the time?

As for Pythagoras, his religious side led him to teach the doctrine of Rebirth or transmigration [of souls]. Xenophanes made fun of him for pretending to recognize the voice of a departed friend in the howls of a beaten dog. Empedocles seems to be referring to him when he speaks of a man who could remember what happened ten or twenty generations before. It was on this that the doctrine of Recollection, which plays so great a part in Plato, was based. The things we perceive with the senses, Plato argues, remind us of things we knew when the soul was out of the body and could perceive reality directly." 2

(Here we see the real origins of the "immortality of the soul" doctrine which is still a pillar in the Roman church and many Protestant Denominations. This Pythagorean/Platonic Paganism is, of course, the essential cornerstone of the eternal torture chamber Hell doctrine. This is a demonstrably contra-Scriptural teaching that has misrepresented God and will be one of the false doctrine heavyweights to be exposed in the coming Fall of Babylon. [See: Hell: It's Not What You Think It Is]

As for the cosmology of Pythagoras, we learn that it "...started from the cosmical system of Anaximenes, which tells us that the Pythagoreans represented the world as inhaling ‘air’ from the boundless mass outside it, and this ‘air’ is identified with ‘the unlimited’." 3 (Now there is a cosmological concept we don’t hear much about...the "inhaling air" part, that is. The amorphous "unlimited" as a god designation, however, fits quite well with a variety of attenuated agnostic concepts that characterize many past and present leaders in the Theoretical Science Establishment, Kepler [See: Insep-Conc] and Sagan [See: NASAs Agenda] being prime examples.)

Anyway, the summary given in the Internet sketch is this: "Briefly stated, the doctrine of Pythagoras was that all things are numbers. In certain fundamental cases, the early Pythagoreans represented numbers and explained their properties by means of dots arranged in certain ‘figures’ or patterns." 4

So, the long and the short of it is that Pythagorean mysticism--fetchingly disguised as something "scientific"--reduced practically everything to mathematical numbers.

Does that ring any kind of bell in our "information age", frequently called the "digital age"?

Because factual math is so dependable, so exact, so capable of producing technological marvels, people have had good reason to trust anything that is said to be mathematically supportable...such as the Copernican Heliocentricity Model for example; and Newton’s work...and Einstein’s, etc. The same is true of factual science, of course.

Little, however, do people in general even remotely suspect that there is any subjectivity (much less occult spiritism!) involved in either mathematics or science… The Theoretical Science Establishment has cultivated the image that it is uniquely removed and aloof from any contamination by philosophies and religions…

How utterly deceived we’ve all been! Mathematics and Science have been the Devil’s playground at least since Pythagoras! Because of the trust and respect that real math and real science command, they both together have provided the perfect soil in which to plant deception without ever being suspect of wrongdoing...much less detected, exposed, and shut down. Perish the thought!

By the third century B. C., the Greek astronomer, Aristarchus of Samos became probably the first to state that the earth revolves around the sun. (In his book, Copernicus gave credit to Aristarchus, but it was removed.) How he justified his claim is not known, but his idea was quoted by Archimedes, a Greek mathematician and physicist in the same period...who also gave no evidence for the heliocentricity concept. 5 One can readily imagine how the impulse to theorize by these pagan philosopher-scientists grew over the next couple of centuries, so much so that the Apostle Paul marveled at the host of gods they worshipped in Athens (Acts 21-24) and gave this warning from God to Timothy (I Tim. 6:20,21) and to all of us:

Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: Which some professing have erred concerning the faith....

All that was necessary to take advantage of people’s trust in math and science was to allow assumptions and insupportable hypotheses into the picture where scientific work was going on. Then...laud the hypothesizers as the real intellectuals; reward their musings with prizes and position beyond those mundane engineers and workpersons who just plod along with their facts and factually supported hypotheses. Then, once the "scientific elite" is in control--i.e., the theoreticians--all of the assumptions and hypotheses can be upgraded to "theories" and "laws" and just plain "facts".

In other words, all that was necessary to move mathematics and science from being demonstrable purveyors of factual truths to purveyors of nihilistic philosophies and mystic religious myths was to allow a Theoretical Science Establishment to get a beachhead on the "True Facts Continent". Once that beachhead was established with a mathematical model of the "solar" system, the "Copernican Revolution" (it was a revolution all right!), swung into high gear in the universities. There, it steadily conquered the "Queen of the Sciences", i.e., Astronomy, and proceeded to transform Physics to suit the new mathematical model.

(See TSE Pt 2-Hist.BigBang (p.9) for an interesting account of a "restructuring of mathematics" to uphold Copernicanism agreed upon by Communist Physicists in modern times....)

Amazingly, the Copernican Revolution was carried off without the first piece of indisputable evidence, and that fact remains true to this hour. The only achievement of this mega-deception that is undeniably factual, is this: The ursurpation of the role of the Astronomical Sciences by The Theoretical Science Establishment (beginning in earnest with the triumph of the Copernican Mathematical Model and paving the way for anti-Bible Darwinism, Marxism, Freudianism, Einsteinism, and Saganism ) planted the seed for the destruction of the Bible, and hence Christianity, as the source of Absolute Truth from God for all mankind. The completion of this goal is well advanced and is thought by many to be inevitable in the generation now approaching maturity.

At once the most egregious and yet most successfully hidden examples of a mystic religion secretly underpinning and driving what the world has believed was purely secular science are those of the 1st, 12th, 13th, 16th, and 20th century anti-Bible, Kabbalist pieces of their Evolutionary Creation Scenario. When put together, these occult-math-dependent scenarios incorporate all five indispensable parts of what has become today’s cosmological textbook "facts", viz., 1) A 15 billion year old universe (1st century Rabbi HaKanna; 2) Heliocentricity (This mother of today's 15 billion light year thick universe was resurrected from the 3rd century BC Aristarchus Model by Rabban Nachmanides 300 years before Copernicus and his contemporary Rabbi Isaac Luria in the 16th century.) 3) Relativity (Raban Nachmanides' 13th century concept launched by Zionist-Kabbalist Einstein & Co. in the 20th century); 4) Big Bangism (Again, Nachmanides' 13th century concept, put into theoretical science's hall of fame by Kabbalists Penzias, Sagan et al in the 20th century.); 5) Expanding Universe (Attributed to Hubble in 20th century--who denied it. Anyway, a necessary theory based on Big Bang assumption.) [See: NASAs Spirit.Roots, Kabbala 2, Kabbala 6]

Theese eez a gud treek, no? Think about it.

Pythagoras, you started someth'n didn't you? Did you get the seed for all this from what came out of the Babylonian Captivity when you were a young man?? You wascal you....

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Re: Einstein and other gods of science

Postby ICfreely on January 2nd, 2016, 11:11 am

Einstein’s “Falling Man” Conundrum

Happy New Year! Seeing as 2016 marks the 111th anniversary of the Annus Mirabilis of Saint Einstein I thought it fitting to ring in the New Year with the happiest thought of his life:

The genius of space and time
PD Smith - Friday 16 September 2005 19.15 EDT

But Einstein hadn't finished with the laws of physics. Two years later he was day-dreaming at his patent office desk when he saw a builder on the rooftop opposite his window. Physicists find inspiration in the strangest things: Einstein imagined the man falling off the roof and called it "the happiest thought of my life". He realised the man wouldn't feel his own weight, at least not until he hit the ground. Eureka! It was the spur he needed to extend relativity to gravity.

According to quantum-field-theory.net:

Einstein’s thought was not about apples. His falling object was a person, and he saw him fall only in his mind’s eye:

When working on a comprehensive paper on the special theory of relativity… there occurred to me the happiest thought of my life…. for an observer falling freely from the roof of a house there exists – at least in his immediate surroundings – no gravitational field (Einstein’s emphasis). Indeed, if the observer drops some bodies then these remain relative to him in a state of rest or of uniform motion, independent of their particular nature… This simple thought made a deep impression on me. It impelled me toward a theory of gravitation. – A. Einstein (P1982, p. 178-179)

Einstein’s simple thought was only a “thought-experiment”, but today most of us have seen images on television of astronauts in orbiting spacecraft that illustrate dramatically what Einstein saw in his mind’s eye. We call it zero gravity or zero-g. If there had been spacecraft in Einstein’s day, everyone might have had the same happy thought!

Well, the producers of our televised ‘spacecraft’ images have turned Einstein’s 'happy thought' into ‘reality.’

1a: Einstein develops his theory
From his library in his Berlin apartment, Einstein saw a man fall from a nearby rooftop, fortunately onto a pile of soft rubbish. When the man described the event to Einstein, he said that he did not feel the sensation of gravity as he fell, which he would have expected to pull him violently downward.

While Einstein was extending his special theory of relativity, which applies to systems undergoing uniform motion, to systems with non-uniform motion (what he calls difform motion), he remembered the falling man, and realized that gravitation might be described as a "difform motion" (non-uniform motion)
http://cosmictimes.gsfc.nasa.gov/teache ... ds_SpF.pdf

Pile of rubbish, indeed!
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Re: Einstein and other gods of science

Postby Apache on January 6th, 2016, 10:53 am

A perfect example of how a story morphs from someone daydreaming something to it becoming "real" in the fevered minds of NASA. :D
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Re: Einstein and other gods of science

Postby ICfreely on January 21st, 2016, 7:37 am

Now seems as good a time as any to introduce a Persian Psi-God of the Islamic Golden Age.

Meet Nasir al-Din al-Tusi:

It is fair to say that al-Tusi made the most significant development of Ptolemy's model of the planetary system up to the development of the heliocentric model in the time of Copernicus. In al-Tusi's major astronomical treatise, al-Tadhkira fi'ilm al-hay'a (Memoir on astronomy) he [17]:-

... devised a new model of lunar motion, essentially different from Ptolemy's. Abolishing the eccentric and the centre of prosneusis, he founded it exclusively on the principle of eight uniformly rotating spheres and thereby succeeded in representing the irregularities of lunar motion with the same exactness as the "Almagest". His claim that the maximum difference in longitude between the two theories amounts to 10 proves perfectly true. In his model Nasir, for the first time in the history of astronomy, employed a theorem invented by himself which, 250 years later, occurred again in Copernicus, "De Revolutionibus", III 4.

The theorem referred to in this quotation concerns the famous "Tusi-couple" which resolves linear motion into the sum of two circular motions. The aim of al-Tusi with this result was to remove all parts of Ptolemy's system that were not based on the principle of uniform circular motion. Many historians claim that the Tusi-couple result was used by Copernicus after he discovered it in Al-Tusi's work, but not all agree; see for example [38] where it is claimed that Copernicus took the result from Proclus's Commentary on the first book of Euclid and not from al-Tusi.

One of al-Tusi's most important mathematical contributions was the creation of trigonometry as a mathematical discipline in its own right rather than as just a tool for astronomical applications. In Treatise on the quadrilateral al-Tusi gave the first extant exposition of the whole system of plane and spherical trigonometry. As stated in [1]:-

This work is really the first in history on trigonometry as an independent branch of pure mathematics and the first in which all six cases for a right-angled spherical triangle are set forth.

We should mention briefly other fields in which al-Tusi contributed. He wrote a famous work on minerals which contains an interesting theory of colour based on mixtures of black and white, and included chapters on jewels and perfumes. He also wrote on medicine, but his medical works are among his least important. Much more important were al-Tusi's contributions to philosophy and ethics. In particular in philosophy he asked important questions on the nature of space.

Al-Tusi had a number of pupils, one of the better known being Nizam al-a'Raj who also wrote a commentary on the Almagest. Another of his pupils Qutb ad-Din ash-Shirazi gave the first satisfactory mathematical explanation of the rainbow. al-Tusi's influence, which continued through these pupils, is summed up in [1] as follows:-

Al-Tusi's influence, especially in eastern Islam, was immense. Probably, if we take all fields into account, he was more responsible for the revival of the Islamic sciences than any other individual. His bringing together so many competent scholars and scientists at Maragheh resulted not only in the revival of mathematics and astronomy but also in the renewal of Islamic philosophy and even theology.

Nasir al-Din al-Tusi is also the Charles Darwin of the East:

Biology and evolution

In his Akhlaq-i-Nasri, Tusi put forward a basic theory for the evolution of species almost 600 years before Charles Darwin, the English naturalist credited with advancing the idea, was born. He begins his theory of evolution with the universe once consisting of equal and similar elements. According to Tusi, internal contradictions began appearing, and as a result, some substances began developing faster and differently from other substances. He then explains how the elements evolved into minerals, then plants, then animals, and then humans. Tusi then goes on to explain how hereditary variability was an important factor for biological evolution of living things:[22]

"The organisms that can gain the new features faster are more variable. As a result, they gain advantages over other creatures. [...] The bodies are changing as a result of the internal and external interactions."

Tusi discusses how organisms are able to adapt to their environments:[22]

"Look at the world of animals and birds. They have all that is necessary for defense, protection and daily life, including strengths, courage and appropriate tools [organs] [...] Some of these organs are real weapons, [...] For example, horns-spear, teeth and claws-knife and needle, feet and hoofs-cudgel. The thorns and needles of some animals are similar to arrows. [...] Animals that have no other means of defense (as the gazelle and fox) protect themselves with the help of flight and cunning. [...] Some of them, for example, bees, ants and some bird species, have united in communities in order to protect themselves and help each other."

Tusi recognized three types of living things: plants, animals, and humans. He wrote:[22]

"Animals are higher than plants, because they are able to move consciously, go after food, find and eat useful things. [...] There are many differences between the animal and plant species, [...] First of all, the animal kingdom is more complicated. Besides, reason is the most beneficial feature of animals. Owing to reason, they can learn new things and adopt new, non-inherent abilities. For example, the trained horse or hunting falcon is at a higher point of development in the animal world. The first steps of human perfection begin from here."
Tusi then explains how humans evolved from advanced animals:[22]

"Such humans [probably anthropoid apes] live in the Western Sudan and other distant corners of the world. They are close to animals by their habits, deeds and behavior. [...] The human has features that distinguish him from other creatures, but he has other features that unite him with the animal world, vegetable kingdom or even with the inanimate bodies. [...] Before [the creation of humans], all differences between organisms were of the natural origin. The next step will be associated with spiritual perfection, will, observation and knowledge. [...] All these facts prove that the human being is placed on the middle step of the evolutionary stairway. According to his inherent nature, the human is related to the lower beings, and only with the help of his will can he reach the higher development level."

Middle Eastern ‘intellectuals,’ in an effort to restore their image which has been sullied by the mullahs, are quick to play the ‘Tusi 600 years before Darwin’ card. They’re too blinded by pride to actually question the evolution hypothesis. Its validity is a foregone conclusion. Moreover, there are a few dozen super psi-gods of the Islamic Golden Age whose accomplishments mirror Europe’s Enlightenment psi-gods.

Enter stage right - NASA’s ethnically diverse team of bullshitters:

In a June 2010 interview with Qatari news outlet Al Jazeera, Bolden said that the top three goals he was tasked with by President Obama were to help re-inspire children to want to get into science and math, to expand NASA's international relationships, and, "perhaps foremost", "to reach out to the Muslim world... to help them feel good about their historic contribution to science... and math and engineering.”

You have to step way back to truly appreciate the monumental scale scientism!
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Re: Einstein and other gods of science

Postby simonshack on February 12th, 2016, 2:16 pm

Nowadays, there are few things that make me laugh louder than certain statements uttered by the current 'scientific community' of this world. Yesterday, I almost sprayed my afternoon coffee all over the keyboard - as I finished reading this article titled...

"Einstein's right again: Scientists detect ripples in gravity": http://thechronicleherald.ca/world/1341 ... in-gravity

To be sure, it is hailed as "one of the biggest eureka moments in the history of physics" - no less - and claimed to be "as big or bigger" than the 2012 discovery of the subatomic Higgs boson, known as the "God particle." Another scientist is on record saying that "It's really comparable only to Galileo taking up the telescope and looking at the planets". Yup - no less. It's a BIG one.

So what exactly, you may ask, is this Grand Scientific breakthrough all about? Well, it apparently consists of one single "almost imperceptible chirp (or thud?)" recorded by some badass $1.1 billion instruments named LEGO LIGO :

"An all-star international team of astrophysicists used an exquisitely sensitive, $1.1 billion set of twin instruments known as the Laser Interferometer Gravitational-wave Observatory, or LIGO, to detect a gravitational wave generated by the collision of two black holes 1.3 billion light-years from Earth." (...) "It was just a tiny, almost imperceptible "chirp," but it simultaneously opened humanity's ears to the music of the cosmos and proved Einstein right again." (...) "The proof consisted of what scientists called a single chirp — in truth, it sounded more like a thud — that was picked up on Sept. 14. Astronomers played the recording at an overflowing news conference Thursday."

Now, it is of course already tragicomical enough to read that our modern-day scientific community will bombastically celebrate a purported historical cosmic discovery - on the basis of ONE SINGLE CHIRP (or thud?). But hey, what if the thoughtful reader wonders how they can be so certain of their recording? What if the 'chirp' was, say, just someone's cellphone static bleeding into the $1.1 billion apparels, hmm ? Nah, don't you even dare harboring the thought, you foolish armchair skeptic! See, the scientists themselves have scientifically computed the chances of them possibly being wrong - and their confident conclusion is ...

"But the finding had to be verified, using such means as conventional telescopes, before the scientists could say with confidence it was a gravitational wave. They concluded there was less than a 1-in-3.5-million chance they were wrong, he said."

So there - you foolish skeptics ! And don't come here arguing against the science of probability! :lol: :rolleyes:
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Re: Einstein and other gods of science

Postby simonshack on February 14th, 2016, 2:48 am


Please meet Gabriela Gonzalez - who appears to be a top handler of the $1.1billion LIGO apparel (mentioned in my above post):


full link: http://www.youtube.com/watch?v=2jlYZ15M32M

Here she explains how the huge LIEGO works :

full link: http://www.youtube.com/watch?v=ut8w4XD077I

...THAT's the chirp we've been looking for!"

full link: http://www.youtube.com/watch?v=2IG6Alxp3zA

...and here's how the LIGO scientists have been training and "stress-testing" themselves to look for this chirp (a must read!) :

"Blind Injection" Stress-Tests LIGO and VIRGO's Search for Gravitational Waves
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