Being Emergence Existence

Being Emergence Existence Structural Analysis of the Sumerian Epic of Atraḥasis Kent Palmer Ph.D. [email protected] http://kdp.me 714-633-9508 Copyright 2024 KD Palmer1 All Rights Reserved. Not for Distribution. OCD_OntolgyField_15_20240830kdp01a Started 2020.08.30 Draft 01 OCD_OntolgyField_15_20240902kdp02a Diagrams: 2020.09.02 Draft 02 OCD_OntolgyField_15_20240904kdp03a Edit: 2020.09.04 Draft 03 http://orcid.org/0000-0002-5298-4422 http://schematheory.net http://emergentdesign.net Researcher ID O-4956-2015 Abstract: What is the relation between Emergence and Being or Existence? Key Words: Emergence, Being, Existence. What is the relation between Emergence and Being or Emergence and Existence? In this paper, I will reflect on the evolution of my views on this question. The change in these views is due to the results of a Structural Analysis of the Epic of Gilgamesh performed circa 2020. In that paper, the purported sequence of the Emergent Event2 ensconced in the Foundational Mathematical Categories is seen within that Epic while Sumerian has no Being in its language. So this means that Emergence 3 within the Western worldview is prior to the introduction of Being as the key Standing within the worldview. Whereas, previously I thought that Emergence and Nihilism as a duality were part of the ambit of Being and not associated with Existence within our worldview. So lets start at the beginning. When in England in Graduate School at the London School of Economics which is part of the University of London I did a Ph.D. on The Structure of Theoretical Systems in relation to Emergence4. By Emergence I meant what G.H. Mead meant 1 http://independent.academia.edu/KentPalmer See also http://kentpalmer.name 2 https://www.academia.edu/40527984/On_the_Emergence_of_a_Super_synthetic_Theory_of_the_Mathematical_Structure_of_the_ Emergent_Event https://www.academia.edu/40428884/Mathematical_Structure_of_the_Emergent_Event Tilman Hertz, and Maria Mancilla Garcia. “The Event: A Process Ontological Concept to Understand Emergent Phenomena.” Philosophy Kitchen, no. 11, 2019. 3 https://iep.utm.edu/emergence/ https://en.wikipedia.org/wiki/Emergence Tabaczek, Mariusz. Emergence : Towards a New Metaphysics and Philosophy of Science. University of Notre Dame Press, 2019. Santos, Gil C. “Ontological Emergence: How Is That Possible? towards a New Relational Ontology.” Foundations of Science : The Official Journal of the Association for Foundations of Science, Language and Cognition, vol. 20, no. 4, 2015, pp. 429–46. https://www.informationphilosopher.com/knowledge/emergence.html 4 https://www.academia.edu/2711376/THE_STRUCTURE_OF_THEORETICAL_SYSTEMS_IN_RELATION_TO_EMERGENCE 1 by Emergence 5 which is an event that produces a new relation to possibilities oriented toward the future, causes a rewriting of the past, and makes affordances that are available different in the present, but we can infer that the Emergent Event also generates a new mythology or origin story which describes the CoNow of Four-Dimensional Emergent Time6. Emergent Events7 of this kind are seen in the Paradigm Changes of Kuhn 8, The Episteme Changes of Foucault9, and the Epochs of Being of Heidegger10. Figure 1. Foundational Mathematical Categories 5 Mead, G. H., and A. E. Murphy. Philosophy of the Present George Herbert Mead. Open Court Pub Co Chicago, 1932. https://independent.academia.edu/KentPalmer/Heterochronic-Era https://www.academia.edu/35972529/On_the_Cutting_Edge https://www.academia.edu/39703267/Thinking_Deeply_Part_03_Thinking_through_Multi_dimensionality_of_Time See also Emergent Time unpublished manuscript by the author 7 Stenner, Paul. Liminality and Experience : A Transdisciplinary Approach to the Psychosocial. Palgrave Macmillan Limited, 2018. Wagner-Pacifici, Robin Erica. What Is an Event? The University of Chicago Press, 2017. Rainey, Larry B., and O. Thomas Holland, editors. Emergent Behavior in System of Systems Engineering : Real World Applications. CRC Press, 2023. Mittal, Saurabh, et al., editors. Emergent Behavior in Complex Systems Engineering : A Modeling and Simulation Approach. First edition, John Wiley & Sons, Inc., 2018. Grathoff, Richard. The Structure of Social Inconsistencies; a Contribution to a Unified Theory of Play, Game, and Social Action. Martinus Nijhoff, 1970. Eden, Amnon H. Singularity Hypotheses : A Scientific and Philosophical Assessment. Springer, 2012. 8 Kuhn, Thomas S., and Ian Hacking. The Structure of Scientific Revolutions. Fourth edition, The University of Chicago Press, 2012. Wray, K. Brad. Kuhn’s Intellectual Path : Charting the Structure of Scientific Revolutions. Cambridge University Press, 2021. Richards, Robert J., and Lorraine Daston, editors. Kuhn’s Structure of Scientific Revolutions at Fifty : Reflections on a Science Classic. University of Chicago Press, 2016. Wray, K. Brad, editor. Kuhn’s the Structure of Scientific Revolutions at 60. Cambridge University Press, 2024. Kintē, Vasō., and Theodore Arabatzis. Kuhn’s the Structure of Scientific Revolutions Revisited. Routledge, 2012. Kuhn, Thomas S. The Last Writings of Thomas S. Kuhn : Incommensurability in Science. Edited by Bojana Mladenović, University of Chicago Press, 2022. Hoyningen-Huene, Paul. Reconstructing Scientific Revolutions : Thomas S. Kuhn’s Philosophy of Science. University of Chicago Press, 1993. 9 Foucault, Michel. The Order of Things : An Archaeology of the Human Sciences. Routledge, 2002. Iyer, Arun. “Towards an Epistemology of Ruptures : The Case of Heidegger and Foucault.” Ebl, Bloomsbury Publishing, 2014. 10 Heidegger, Martin, and Joan Stambaugh. The End of Philosophy. University of Chicago Press ed, University of Chicago Press, 1973. 6 2 Figure 2. Foundational Mathematical Categories related to kinds of Mathematics The main model I took for these kinds of discontinuous changes that are uncontrollable, but which change everything within the world when they occur was the Episteme Changes of Foucault in The Order of Things. This is because Foucault had the most developed implicit theory of Emergent discontinuous change between epistemes. The model I produced at the time treated the various kinds of Being discovered in Continental Fundamental Ontology inaugurated by Heidegger as a configuration that came together in the Emergent Event to produce a Face of the World which showed that the event was genuine rather than artificial. Artificial Emergent Events do not have ontological depth and thus merely contribute to the Nihilistic Background. You really only know that there is a genuine Emergent Event after the fact based on the depth of the precipitated change. We call an Emergent Event a novum because like a super-nova they are epistemologically blinding and blasting our ontologies to bits in the wake of precipitated pervasive radical change. However, a genuine Emergent Event can be said to produce a Clearing of Being in which Nihilism vanishes as a new configuration of the world comes into effect. The old order of the world did not disappear completely but was deprecated as features once peripheral came to the center of the new regime of the worldview and in which central features became peripheral. An informal description of the sequence of the Emergence of something as an Event in our world might be like this: 1. Old Regime or ‘order of things’ at some scope prior to Emergence is in force and pervasive. This state is called ‘Normal Science’ by Kuhn. 2. Suddenly without warning an unheard-of change occurs within the worldview. We only find out about it after the fact as it starts to affect us or as news of the change arrives from others via some media. At first, it is just considered a change amidst other changes. The depth of the change dawns on us slowly as we realize that it is what Bateson calls a difference that makes a difference. However, sometimes the Emergent event presents as a crisis that overwhelms us with profound change instantaneously. The intensity of affective change may differ. Slow changes may be 3 deeper changes. Deep changes are not necessarily a crisis. If the crisis is something heard of before then it may not be an Emergent Event. Emergent Events are normally unheard of or perhaps peripherally heard of yet a peripheral circumstance that suddenly becomes central. 3. It is a genuine Emergence that is occurring which can really only be isolated after it has occurred. Artificial Emergences are more common which do not change the order of the worldview but merely entrench it more rendering it a deepening crisis. In artificial emergence anomalies pile up but continue to be unaddressed. 4. But what happens in a genuine Emergence is that a new vista is opened up within the worldview that was not apparent previously. It appears that things can be radically different and then we suddenly realize that things are radically different. Genuine Emergence strikes to the core of who we are and what the world is like that we live in. 5. When this new vista becomes apparent, we call that a Clearing of Being within the world. Clearing of Being places the old regime and its ordering under erasure. We see the traces of the possibilities inherent in the new as yet non-existent regime. We realize that the elements of the old regime stand around mutely like ruins. The Event clears the Clearing in Being of the nihilism that was rampant prior to the Emergent Event. This effect seems too bright compared with the too-dark of the nihilistic background that fell away when the new ordering possibilities appeared and became possible for us to seize. 6. The old regime or ‘order of things’ becomes deprecated. We seize the new possibilities that appear within the opened-up vista that reveals a new ‘order of things’ that we can make into a new regime through the social construction of a new reality for ourselves and others. 7. Highlighted are different features of the worldview that were previously peripheral. These peripheral features cohere and slowly form a new pattern. That new pattern becomes a gestalt as we attempt to realize the new possibilities that have opened up. 8. Previous Nihilistic dualisms fade and new dualities that do not appear tainted by nihilism become prominent. 9. Central features of the old worldview which is deprecated are left unattended while we attend to the new coherences of the new order that are spontaneously coming together to form a new pattern within the worldview within the context of the vestiges of the deprecated old regime. 10. A face of the world is produced in which all the kinds of Being discovered by Fundamental Ontology come together into a unique configuration that shows that this is a genuine Emergent Event. 11. Various thinkers attempt to capture the new order that has arisen spontaneously on its own making new models of the worldview. 12. These new models take hold slowly after great resistance by the vested interests that keep trying to reassert the old regime. 13. Eventually the old model is seen as completely obsolete, and the new model is adopted widely but not universally. Final holdouts must die out. 14. Based on the new model of the worldview, history is rewritten in light of the new vista opened up by the Emergent Event. 4 15. The new model of the worldview opens up new future possibilities that were not there previously to be realized. Other possibilities from the old regime are closed off and realized to now be unreal. 16. New affordances become available within the present that allow new things to be done that were not viable bases of behavior previously. People act differently based on their new vision of how the world works within the new regime. 17. New mythologies are created that give new origin stories that justify the new order and this gives rise to a coNow in Relativistic Time where we can see things from the viewpoint of the old regime and then switch to seeing things from the new viewpoint of the current new regime. But over time it becomes difficult to see things the way we used to see them and that is why we need an origin story for the new regime to explain why we can really only see things in the new way and why the old way of seeing things is no longer available to us. 18. Finally, we become fully invested in the new configuration of the worldview and it becomes normalized for us. 19. However, that does not mean that there are no holdouts, and throwbacks, including luddites trying to destroy the new way of the world. Flat-earthers and those who refuse to change always linger. Nostalgia among some for the world prior to the Emergent Event continues. 20. Anomalies start to pile up again that cannot be explained in the new order just as they did in the old worldview which we tried to ignore. Because anomalies build-up does not mean we an precipitate the emergent change. Emergent change always comes from the outside as an overwhelming transformation. But the realization of the depth of the change may take a long time to sink in. 21. Nihilism takes hold again and intensifies endlessly which sucks meaning out of the worldview until it becomes a husk. 22. The New worldview when it first appears is full of meaning that the old worldview lacked due to the burden of Nihilism, but slowly the meaning degrades over time as we are faced with new challenges of nihilism to the new regime. 23. We are waiting for a new Emergent Event that will introduce discontinuous change at a fundamental level within the worldview as anomalies pile up and nihilism increases to unbearable levels. But we cannot make the change happen. We can only wait for it to happen spontaneously over which we have no control and once it occurs it overwhelms us because the new regime is utterly unexpected in its impact upon our own way of living in our world. 24. We sometimes see glimmers of possible new futures, but these fantasies are nearly always wrong which we note when a new regime actually arrives. 25. We are at the mercy of these discontinuous changes within our worldview that happen at all different levels within the worldview. This is a sketch. How it comes about is not the same for all Emergent Events. Each Emergent Event is unique. It is not just something that happens to us, but it changes us along with everything else. Our identity changes in relation to all the things that have changed in the ordering of the world. What are the true changes in each regime? What is allowed to become present and what remains absent changes between different 5 worldview regimes. Our perception of what is real changes as well. Emergence affects how the aspects of Being appear to us within our worldview. The worldview affects our registration of the things in the world 11. Registration is how we keep track of objects outside their immediate presence and simulate how they will change in their absence from us. The order of the world is in the registration that we all do with respect to the objects of our world. It is not the actual ‘order of things’ that is present in our world initially, it is rather how our registration of things changes so our expectations differ between regimes. The Emergent Event affects and restructures the whole world including us as its inhabitants. We are not immune to Emergent Events, they overwhelm us and our whole world when they randomly occur. Only these restructuring transformative metamorphoses that affect everything including ourselves are genuine Emergent Events. Figure 3. Philosophical Principles 11 https://en.wikipedia.org/wiki/Brian_Cantwell_Smith Smith, Brian Cantwell. On the Origin of Objects. MIT Press, 1996. 6 Figure 4. Philosophical Principles In the early work on this problem in my Studies12 for my Dissertation and hinted at in the Dissertation itself 13 the key structure of the worldview was seen as the Meta-levels of Being14. This applied the Ramified Higher Logical Type Theory15 of Russell16 to the different ontological standings that were discovered in Fundamental Ontology within Continental Philosophy. These were Pure Being (present-at-hand, point), Process Being (ready-to-hand, grasp), Hyper Being (in-hand, Differance17, Being crossed out18, bearing up under), and Wild Being (out-of-hand, encompassing). Treating these Ontological Standings of Being as Metalevel Classes within the Ramified Higher Logical Type Theory makes sense of what was discovered in the history of Fundamental Ontology in Continental Philosophy in a way that is useful because it gives us a model of the Western worldview that is structured by these various kinds of Being. But what was poignant was the later discovery that these kinds of Being appear in the First Book we have within the Western tradition which was the RgVeda as the differences between the gods and castes within the Indo-European worldview. This discovery of mine quite a few years after I finished my first dissertation made me want to write a book about it which I called The Fragmentation of Being and the Path Beyond the Void19. That book was a structural analysis of various Indo-European myths using what I called ontomythology that saw them as articulating the various kinds of Being in different ways. Following Dumezil20 it is possible to see that Indo-European mythology is shot through 12 http://eprints.lse.ac.uk/63498/ Palmer, Kent (1978) Studies in the ontology of emergence. https://www.researchgate.net/publication/238771236_The_structure_of_theoretical_systems_in_relation_to_emergence 14 https://www.academia.edu/13194091/Meta_levels_of_Being 15 Copi, Irving M. The Theory of Logical Types (Routledge Revivals). Taylor & amp; Francis, 2011. 16 Whitehead, Alfred North, and Bertrand Russell. Principia Mathematica, to *56. Pbk. ed, Cambridge University Press, 1962. 17 Derrida, Jacques. Writing and Difference. , Translated by Alan Bass, University of Chicago Press, 1978. 18 https://en.wikipedia.org/wiki/Sous_rature https://www.academia.edu/49305193/Deconstruction_as_Repetitive_Crossing_Out_and_the_Movement_of_Appearing_On_Derrida s_1964_65_Heidegger_Reading https://en.wikipedia.org/wiki/Trace_(deconstruction) 19 https://independent.academia.edu/KentPalmer/Fragmentation-of-Being-BOOK 20 Belier, Wouter W. Decayed Gods : Origin and Development of Georges DuméZil’s “IdéOlogie Tripartie”. E.J. Brill, 1991. Barthes, Roland, et al. Structuralism in Myth : LéVi-Strauss, Barthes, DuméZil, and Propp. Edited by Robert Alan Segal, Garland Publishing, Inc., 1996. Dumézil, Georges. Archaic Roman Religion, with an Appendix on the Religion of the Etruscans. University of Chicago Press, 1970. Dumézil, Georges. The Destiny of the Warrior. University of Chicago Press, 1970. Dumézil, Georges. The Destiny of a King. University of Chicago Press, 1973. Dumézil, Georges. The Stakes of the Warrior. Edited by Jaan Puhvel, Translated by David Weeks, University of California Press, 1983. Dumézil, Georges, et al. The Plight of a Sorcerer. University of California Press, 1986. Dumézil, Georges. Mitra-Varuna : An Essay on Two Indo-European Representations of Sovereignty. [2nd ed.], Zone Books, 1988. Dumézil, Georges. Gods of the Ancient Northmen. 1st pbk. ed, University of California Press, 1973. 13 7 with various faces of the world presented as configurations of the kinds of Being alluded to by various mythemes. This book is notably centered around understanding the central primal scene within the worldview called the myth of The Well and the Tree 21 . It tracks various mythological strands that all, one way or the other, embody configurations of the kinds of Being as a means of telling us about the structure of our Western worldview within which we are immersed. But the key is that these kinds of Being have stayed the same throughout the history of the worldview from the remotest times despite all the emergent changes that have come and overwhelmed us historically throughout the development of the worldview. That means there is something permanent within the worldview and that Continental Philosophy via Fundamental Ontology has merely rediscovered this foundation of the worldview. And this fact was the main thing I hoped to convey in writing this very long book that attempted to trace the Indo-European origins of our worldview. The flux of the emergent changes within the history of the worldview occurs in a framework of the metalevels of Being that is itself perduring. The worldview has a lasting structure that is reasserted in each Emergent Event. Because in the Emergent Event as a face of the world is seen in the way the various kinds of Being come together in unique configurations that mark genuine Emergent Events. No matter how deep the change of these Emergent Events the standings that are the framework for the changes itself does not change. That means if everything can change in the worldview in meta-dimension zero, i.e., in spacetime, then the stasis must exist at a transcendent level of meta-dimension one where the meta-levels of the kinds of Being exist. And our theory about how that can happen is that the standings contract into the emergent event at the moment of discontinuous change, but then expand back to become a transcendent basis between emergent events. The standings become immanent in the Emergent Event but remain transcendent between emergent events. The face of the world is a trace of this moment of immanence that is ontologically structured which, like the organization of snowflakes is unique to each emergent event while having an inherent structure that is the same in each emergent event. In this scenario, true immanence only occurs within the Emergent Event itself. Otherwise, the kinds of Being are as meta-levels are Transcendent again after the Emergent Event occurs. After that ontological difference is reestablished. In that moment of Emergent immanence there is a structuring of the kinds of Being together without mixture, not as Beyng22 which is the structureless collapse of the kinds of Being into a being which is Onefold, Unique, and Strange. 21 Bauschatz, Paul C. The Well and the Tree : World and Time in Early Germanic Culture. University of Massachusetts Press, 1982. Heidegger, Martin, et al. Contributions to Philosophy (of the Event). Indiana University Press, 2012. Heidegger, Martin. The History of Beyng. Indiana University Press, 2015. Heidegger, Martin, et al. Mindfulness. Bloomsbury Publishing PLC, 2016. VallegaNeu, Daniela. Heidegger’s Poietic Writings : From Contributions to Philosophy to the Event. Indiana University Press, 2018. 22 8 Figure 5. Divided Line Eventually, I constructed a World Theory23 which was a model of the Worldview based on meta-dimensions and the fibered rational knots that described each level of Transcendence that hovered over the immanence of our embedding in the world outside of spacetime. But that was only after I had created Schemas Theory 24 which organizes the world at metadimension zero. Schemas Theory was developed to give a context to the Special Systems25 and Worlds Theory was developed to give a context of Schemas Theory as I was working on my second dissertation called Emergent Design26. When something appears it appears in a Schema: Facet, Monad, Pattern, Form, System, Meta-system, Domain, Kosmos, and Pluriverse. There are two schemas per dimension and two dimensions per schema in this theory of the possible organizations of things within the worldview. All of these organizations occur in Spacetime/Timespace which I call the Matrix which appears at metadimension zero. This is a finite set of schemas that only go up to dimension nine within the expansion of Pascal’s Triangle that specifies the information infrastructure and the simplices of each dimension in geometry. I had known that the standings that included the kinds of being were finite and that the aspects were finite for a long time, so when I learned that the schemas were finite, then I started looking for a mathematical sequence that had the structure 10, 7, 4, …. 3, 2, 1, 0. It seemed reasonable that this sequence was tending toward 23 https://www.academia.edu/39911722/Thinking_Deeply_Part_06_Thoughts_on_the_Theory_of_Worlds http://schematheory.net Kent D. Palmer, 2021. "General Schemas Theory," Springer Books, in: Gary S. Metcalf & Kyoichi Kijima & Hiroshi Deguchi (ed.), Handbook of Systems Sciences, chapter 44, pages 1251-1281, Springer. https://www.academia.edu/70256404/IDEA_Schemas_Theory 25 Special Systems Theory Archive: https://osf.io/tw37d/ https://philarchive.org/rec/PALSST-3 Palmer, K. D. (2019). Advanced Special Systems Theory. Proceedings of the 62nd Annual Meeting of the ISSS - 2018 Corvallis, OR, USA, 1(1). Retrieved from https://journals.isss.org/index.php/proceedings62nd/article/view/3489 26 https://philarchive.org/rec/PALED https://www.academia.edu/34831961/EMERGENT_DESIGN https://www.academia.edu/36123014/EMERGENT_DESIGN_A_Glossary 24 9 zero. But the only interesting sequence I found during a search of the database of mathematical sequences was that of Fibered Rational Knots27. A05144928 Number of fibered rational knots with n crossings. 0, 1, 1, 1, 2, 3, 4, 7, 10, 16, 25, 40, 62, 101, 159, 257, 410, 663, …. In World Theory, which is a model of just the Western worldview, I used this sequence to produce a model of the levels of Transcendence within the Worldview. • • • • • • • • • • • • 0 1 – Void \ 1 – Manifestation \.........Trinity 1 – Emptiness / 2 – Polarities \.... WorldSoul 3 – Regions / 4 – Aspects: Identity, Truth, Presence, Reality → Meaning → Necessity 7 – Standings: Meta-levels plus Existence, Manifestation and the Amanifest 10 – Schemas: Organizations of phenomena 16 – Arche 25 – Proto-Arche Etc. Text Diagram 1. Meta-dimensions of the Worldview Once we have this mathematically based model of the worldview then it allows us to speculatively explore what such a model might give us in terms of explanatory value concerning the structure of our worldview. The first thing we see is that the Trinity really is at the upper reaches of our worldview. Then below that, we see the WorldSoul that Plato talks about in the Timaeus29. After that, there are the Aspects that transform at each higher Standing within the worldview. What we are looking at is a meta-Ramified Higher Logical Type structure that describes meta-dimensions with a different finite limit at each metaclass within the hierarchy. Kinds of Being are meta-levels based on Ramified Higher Logical Type Theory. We merely produce a higher-order Ramified Higher Logical Type Hierarchy that specifies meta-dimensions to order the transcendences like we have ordered the kinds of Being. But we want each level to be finite rather than infinite in the number of elements that appear at each meta-dimensional level and fibered rational knots as a series give us that. The fibered rational knots are an image of how Aristotle defines man as a rational animal. It is composed of tangles that have rational polynomials to define their crossings, but these knots are embedded in space in a fibered way which is hard to unentangle from the space itself. The rational part has to do with our use of reason an example of which is Hirasawa M., and Murasugi K. “Fibered Torti-Rational Knots.” Journal of Knot Theory and Its Ramifications, vol. 19, no. 10, 2010, pp. 1291–353. https://www.academia.edu/66430814/On_the_Classification_of_Rational_Knot https://en.wikipedia.org/wiki/Fibered_knot John Harer, "How to construct all fibered knots and links", Topology, Volume 21, Issue 3, 1982, Pages 263-280, ISSN 0040-9383. https://knotinfo.math.indiana.edu/descriptions/fibered.html 28 https://oeis.org/A051449 29 Sallis, John. Chorology on Beginning in Plato’s Timaeus. 201th ed, Indiana University Press, 2020. 27 10 understanding things in terms of polynomials in mathematics. The fibered part is our entanglement in our animal-human bodies that results in our finitude and ultimately in our death. The mathematics chosen for this model matches Aristotle’s view of our finite humanity within our worldview. The meta-dimensions allow us to describe a hierarchy of transcendences that each has infinite possible dimensions, but only the dimensions are occupied with elements of the worldview specified by the fibered rational knots. Knots when pushed into the Fourth Dimension unknot, so the structure is itself fragile in the sense that it can go from knotted organization to unknotted unorganized state in an instant. This allows the worldview to change radically. And we speculate that when it does change radically the transcendental winds get pulled into the immanent realm and that is why there is a face of the world that is spontaneously produced. Knots are the archetypes of self-organization. We project this self-organization on transcendent realms that we have no access to. The immanent realm is meta-dimension zero which is schematized and exists in the spacetime/timespace matrix that is eight-dimensional with four dimensions of space and four dimensions of time that are schematized through various symmetry breakings. But what is interesting is that although the transcendences are finite only going up seven levels beneath meta-dimension zero there are infinite infra-meta-dimensions the first of which has 16 arche as Jung suggests in Aion 30 . This is where the Orthogonal Centering Dialectic operates that is embodied in the Geomancy31 of Ilm al-Raml32 (The Science of the Sands33) which is a tableau of Archetypes. Below that there is a deeper proto-arche level with 25 archetypal places and so on to deeper and deeper levels of more complex knotting on to infinity. Ilm al Raml as an Oracle has the form of a Celestial Cause hitting the Earth. When the wings of Transcendence contract and are condensed into the Immanent realm that is the image of the Celestial Cause hitting the Earth. This is a major theme of Traditional Nondual Science34. We see it in the reference to a meteor hitting the earth that occurs several times at the beginning of the Epic of Gilgamesh. The creation of Atlantis as Poseidon’s realm is another indication of this same theme. This is associated with the Creation operator in the Emergent Meta-system35. In other words, the Dynamic of Existence modeled by the Emergent Metasystem based on the Sedenion Hyper-complex Algebra has a moment that emulates the Celestial Cause hitting the Earth by going from Seeds to Monads via the Creation operator. And this is precisely the same as the moment when the Transcendent wings in the Metadimensions collapse into the immanent realm of spacetime/timespace that is schematized. What shows that this has occurred is the face of the world produced when all the kinds of 30 Jung, Carl G. Collected Works of C.G. Jung. Volume 9/2, Collected Works of C.G. Jung, Volume 9 (Part 2) ; Aion: Researches into the Phenomenology of the Self. Edited by Gerhard Adler and R. F.C. Hull, Course Book, Princeton University Press, 2014. 31 Hartmann, Franz. Geomancy : A Method of Divination. Rev. ed., 2005 ed, Ibis Press, 2004. Savage-Smith, Emilie, and Marion Bush Smith. Islamic Geomancy and a Thirteenth-Century Divinatory Device. Undena Publications, 1980. Skinner, Stephen. Terrestrial Astrology : Divination by Geomancy. Routledge & Kegan Paul, 1980. 32 Chahine, Iman C. “Ilm Al-Raml: A Case Study in Mathematizing Divination Systems Using Modular Arithmetic.” The Oriental Anthropologist, vol. 21, no. 1, 2021, pp. 30–48. https://en.wikipedia.org/wiki/Arabic_geomancy https://www.academia.edu/37404266/Fourth_Discourse_on_Perfect_Ideas_Adequate_Ideas_of_Spinoza_and_the_Quadrigrams_of _Ilm_al_Raml 33 ART https://sabinemirlesse.com/Geomancy-The-Science-of-Sand 34 http://nondual.net https://independent.academia.edu/KentPalmer/Nondual-Science https://independent.academia.edu/KentPalmer/Discourses-on-Perfect-Ideas 35 https://www.academia.edu/116150118/Binary_Expression_of_Existence https://www.academia.edu/122544499/Divided_Line_and_the_Structures_of_Ancient_Games https://www.academia.edu/40860982/Nine_Men_s_Morris_Merrills_Game_as_Structural_Analogy_for_the_Western_Worldview 11 Being produce a configuration that is unique to this particular Emergent Event. Such a change is based on nonduality so that the transcendent meta-dimensions transition from knots to unknot and therefore collapse into the immanent realm during the moment of transition from one regime to another. This is seen as the Idea of becoming a participant in the copy with respect to the Platonic Theory of Forms. When the essence path from copy back to Idea is in place then this keeps the transcendent wings spread out into the nullity beyond the immanent realm. Figure 6. Worlds Theory 12 Figure 7. Foundational Mathematical Categories as the Arc of the Emergent Event The recognition of this World Model goes hand in hand with another characterization of the Worldview that says that the core of the Worldview is the Divided Line 36 of Plato and Aristotle. The surface of the worldview is the dialectic that plays out in its history between the emergent clearing of the decks and the build-up of nihilism between emergent events. But the core of the Worldview beneath this surface phenomena of too bright too dark of emergence and nihilism is the Divided Line. It is a model of experience agreed upon by 36 https://www.academia.edu/39520726/Thinking_Deeply_Part_01_Thinking_Through_the_Divided_Line 13 Aristotle and Plato and never questioned after that. Here we see the pressure and constraints being applied to experience by the Worldview through Being. This Divided Line appears in Plato’s Republic as one of three analogies: Sun (Aten), Divided Line (Ra), & Cave (Amun as the hidden sun of the Good). The Divided Line is a geometrical construct that is out of sync with the stages of the coming out of the cave by the released prisoner. The Sun is the source of life and everything good on earth. Ra is the Manifestation of the things in the world that we see through the auspices of the sunlight that amounts to our experience. But that experience on earth makes us like prisoners in the cinema of the cave. If we are released from the cave we see the Sun of the Good which is the source of the cornucopia of a variety of things in the world. What is good for one person is not good for another. This intrinsic variety comes from a hidden source in the origins of things, today we would say it is the result of the combinatorics of DNA. Coming out of the cave is entry into a higher realm that is transcendent where the sources of things exist which is seen in Plato’s Theory of Forms (Ideas). Figure 8. Hierarchies of Social and Individual Understanding The Divided Line is composed of Ratio and Doxa. Doxa is divided into grounded and ungrounded appearances and opinions. Ratio is divided into representable and unrepresentable intelligibles. Doxa has the content of the Aspects of Being: Identity, Truth, Presence, and Reality. Ratio has the content of the Nonduals of Being which are Order, Right, Good, Fate, Sources, and Root. However, the Divided Line has crossing lines, and these are the Nonduals of Existence which are Emptiness, Void, and the utterly nondual Manifestation. Void cuts through Doxa and Emptiness cuts through Ratio as discontinuities. Manifestation cuts through between Ratio and Doxa. Experience has phenomena ordered according to the schemas in meta-dimension zero. The kinds of Being at meta-dimension zero describe various aspects of the Divided Line. For instance, Episteme is the Present-At-Hand of Pure 14 Being associated with representable intelligibles Ratio. Techne is the Ready-to-Hand of Process Being associated with grounded opinions and appearances of Doxa. Hyper Being is the expansion of the Divided Line while Wild Being is the contraction of the Divided Line. Hyper Being goes toward the limit of transcendence which is seen as Ultra Being. Wild Being goes toward the limit of the unconscious which is also seen as Ultra Being. Ungrounded opinion and appearances of Doxa are associated with phronesis (practical nonrepresentable self-judgment) which Heidegger calls Dasein (Being There). Nonrepresentable Ratio is associated with wisdom (Sophia) which we can see embodied in what Rilke calls Hiersein (Here Being). It is the characteristics of finitude that Heidegger leaves out of Dasien like gender, animality, etc. about which we develop wisdom during our lives but which cannot be pinned down by any definition and lead to myriad aporias. The lower limit of the Divided Line is Metis (trickery) and mixture. The upper limit of the Divided Line is the Nous which is supra-rational. All nonduals can only be apprehended Supra-rationally which recognizes the unity simultaneous non-interfering of opposites. Figure 9. WorldSoul So, we order experience with the projection of the schemas within meta-dimension zero. But the Divided Line exists at meta-dimension one where the kinds of Being appear. The Metalevels of Being transition into Existence then Manifestation then the Amanifest. This occurs as the aspects of Being collapse together which appear in meta-dimension two. So, the Divided Line is a model of experience based on the combination of meta-dimensions one and two which are transcendent to the immanence of meta-dimension zero which is spacetime/timespace that is schematized. Science is based on Episteme and Techne in combination which are the Pure and Process Being that Heidegger describes as present-athand and ready-to-hand in Fundamental Ontology. The expansion and contraction of the Divided Line toward the limits of the world in Ultra Being appear as Hyper Being (differance, 15 Being crossed out) and Wild Being37. These two outer phases of the Divided Line are related to Religion as opposed to Science within our worldview. Ultra Being appears as a singularity at the fifth meta-level of Being where Existence appears. Existence is characterized as either in Doxa as the phronesis of Dasein or Ratio as the Sophia of Hiersein. Existence has all the same aspects of Being as the various meta-levels of Being themselves. But at each meta-level of Being the aspects transform which is very difficult to describe because they become stranger at each meta-level of Being. Existence can be interpreted as either empty or void as it is in Buddhism and Taoism. Since these are two nondual explanations of existence it is natural to ask what is utterly nondual, and that is Manifestation. In Manifestation Identity and Presence collapse into each other to give the Way (sharia, dao), and Truth and Reality collapse into each other to give the Virtue (haqq, de). Each phase of the Divided Line has its own virtue which for phronesis is courage, for techne is moderation, for episteme is justice and for sophia is wisdom. The Manifestation (Sifat) also has an opposite which is the NonManifest, but the nondual in which all the aspects collapse together is the Amanifest (Dhat) which is the Godhead (like Vishnu). The aspects appear in meta-dimension two. There are four of them, but together they define meaning and tend toward necessity. What we see is that the first two meta-dimensions are summarized in the Divided Line structure. But the next two meta-dimensions appear as the WorldSoul described by Plato in the Timaeus. This structure is based on the powers of two and three as parallel series. Powers of Two gives us the Pascal Triangle which gives us the binary information infrastructure (bits and bytes) as well as the simplices in geometry. The Powers of Three gives us structures of mediation that appear with reflection and make Peircian semiotics possible. WorldSoul goes up to the third power and at the fourth power is the Matrix Logic38 of August Stern which gives us a logic by which to understand the worldview. Beyond the WorldSoul is the trinity which we see as the dividing lines that cross the Divided Line. The Trinity gives us a three-way complementarity 39 called Triality 40 that appears in the Octonions but is reified into the Christian idea of trinity which is the explanation for the incarnation of the avatar of God in the world which is modeled by Dasein. Dasein projects the world that it is in, like a God, but then is incarnated in that world as a finite being subject to its finitude. This leads to the paradoxical heresy of the death of God that Christianity entails according to Nietzsche. The first two meta-dimensions explain the structure of the Divided Line, and then the next two the WorldSoul which is the source of standard ordering, and then the three top metadimensions indicate the triality of the trinity and point to the nondual dividing lines that cut the Divided Line into segments. Worlds theory unfolds and then explains the structure of the Divided Line and gives it further context in a mathematically inspired model of the Western worldview. Plotnitsky makes the case for multiway complementarity rather than just binary 37 https://www.academia.edu/45180408/Studies_in_Fundamental_Ontology_Introduction_to_Wild_Being Stern, August. Matrix Logic. North-Holland ; Sole distributors for the U.S.A. and Canada, Elsevier, 1988. Stern, August. Matrix Logic and Mind : A Probe into a Unified Theory of Mind and Matter. North-Holland/Elsevier ; Distributors for the U.S. and Canada, Elsevier Science Pub. Co., 1992. Stern, August. Quantum Theoretic Machines : What Is Thought from the Point of View of Physics. Elsevier, 2000. Stern, August. The Quantum Brain : Theory and Implications. North-Holland/Elsevier, 1994. 39 Plotnitsky, Arkady. Complementarity : Anti-Epistemology after Bohr and Derrida. Duke University Press, 1994. Plotnitsky, Arkady. Niels Bohr and Complementarity : An Introduction. Springer, 2013. Plotnitsky, Arkady. Logos and Alogon Thinkable and the Unthinkable in Mathematics, from the Pythagoreans to the Moderns. Springer International Publishing AG, 2023. 40 https://en.wikipedia.org/wiki/Triality https://ncatlab.org/nlab/show/triality https://math.ucr.edu/home/baez/octonions/node7.html https://www.academia.edu/112835226/Problematic_of_the_Triality_of_Reason Kamiya Noriaki. “Triality Groups Associated with Triple Systems and Their Homotope Algebras.” Annales Mathematicae Silesianae, vol. 35, no. 2, 2021, pp. 184–210. Hall, J. I. Moufang Loops and Groups with Triality Are Essentially the Same Thing. American Mathematical Society, 2019. Meinrenken, Eckhard. Clifford Algebras and Lie Theory. Springer, 2013. 38 16 complementarity. But it seems that multiway complementarity is rare, and is in fact limited to triality of three elements and quadralectics of four elements. In my second dissertation Emergent Design41 I make the case for the transformation of quadralectics into pentalectics as a way to explain the possibility of Design42. This is an extension of Hegel’s definition of dialectics and the trialectics of the vanishing mediator related to work that Hegel talks about prior to the transition to Spirit in Phenomenology of Spirit. Trialectics is underpinned by the systematicity of Triality which is a multiway complementarity beyond binary complementarity. If we understand triality as the basis of Aufhebung then Hegel’s ideas of dialectics based on groupoids43 have a much firmer basis44. Figure 10. Quadralectic and Pentalectic45 In the process of developing Schemas Theory as part of Dagger Theory46, I also developed the series of Philosophical Principles47, the Foundational Mathematical Categories48, and the View/Order Hierarchy 49 . The Philosophical Principles: Neganary, Zeroth, First (isolate), Second (relata), Third (continuity), Fourth (synergy), Fifth (integrity), Sixth (poise), Seventh (singularity), Eighth (least action) are derived from the axiomatic undefinables that relate to various dimensions like point, line, surface, solid, hunk, … etc. Badiou says that all Mathematics should be founded on Set Theory. I disagree and say we should provisionally accept all possible foundations for Mathematics. If you take these possible foundations and put them in the series of the Philosophical Principles then you get a series of Categories which eventually I realized might be the underlying structure of the Emergent Event. It is written into the bedrock of Existence. Therefore, it is not a complete surprise that we find it in the Epic of Gilgamesh as giving the FMCs as an underlying structure to the narrative. 41 https://www.academia.edu/34831961/EMERGENT_DESIGN Figure 10. 43 https://www.academia.edu/35992276/Hegels_Groupoids 44 https://www.academia.edu/112835226/Problematic_of_the_Triality_of_Reason 45 https://www.academia.edu/34831961/EMERGENT_DESIGN 46 https://www.academia.edu/70603073/IDEA_Dagger_Theory 47 https://www.academia.edu/70233422/IDEA_Philosophical_Principles 48 https://www.academia.edu/70234587/IDEA_Foundational_Mathematical_Categories 49 https://www.academia.edu/70598317/IDEA_View_Order_Hierarchy 42 17 However, what is surprising is that each transition of Bookended levels as we go from the middle (Set-Mass) downward in the series is accompanied by one of the Nonduals of Being related to the crimes of Enkidu and Gilgamesh. What is unusual is that in the case of the Divided Line, it is the phases of Ratio that encompass the nonduals of Being, but in the Epic of Gilgamesh this structure of the Foundational Mathematical Categories plays the same role as scaffolding. This means these nonduals of Being: Order, Right, Good, Fate, Sources & Root are really more nonduals of Existence like Emptiness and Void. This is surprising. But also, what is surprising is that the lower levels of the folded FMC structure are repeated outside the city, and in that repetition, they extend beyond the series to uncover the Essence and EMS elements as well as the barzakh between them in the story of the Deluge where Enki talks to a wall as a way to spill the beans about the flood to Noah. The Essence (loaves of bread, Fano plane) and EMS (serpent shedding skin) elements are orthogonal to the Set and Mass elements at the fold of the FMC series which allows us to construct the Orthogonal Centering Dialectic which then can be transformed into the Divided Line if we rotate the central line associated with manifestation to be at right angles to the lines of Emptiness and Void. This provides an unexpected super-synthesis of the Divided Line, Orthogonal Centering Dialectic, and FMCs as well as the nonduals of Being/Existence. It is overwhelming to find all this packed into the Narrative of the Epic of Gilgamesh as discovered through Structural Analysis. How much of this is projection? I claim not a lot due to the precision in the way that the story specifies these elements as part of the narrative (see Table 1). But if it is true then it suggests the purview of Being over emergence is much narrower than hitherto realized by me. Figure 11. Relation of Set and Mass to Aggregates 18 1 Set {Gilgamesh, Enkidu} 2 Multiple 3 Humbaba in Forest Site/Event/Intervention 4 5 Enkidu becomes Sick and Dies Singularity Death of Enkidu Null World is Nothing in Face of Death for Everyone 6 Null Giving up Everything in Life to wander 7 Singularity 8 Tunnel to Edge of World Null Waters of Death 9 10 Neganary 7 Loaves of Bread and Impossibility of Sleep (4D Essence of Time, Fano Plane) Set Boatman Sees Wall of City Order: Sovereign Rule of City becomes Oppressive and Tyrannical Crime: Sex with Brides, Endless Polo Games Right: To resources of trees to make the gate Crime: Killing Humbaba Good: Bribe of Ishtar contrasted to bad outcomes for other lovers Crime: Kill Bull of Heaven Mass Distressed People of City Whole City of Uruk with Gate Holon Leg of Bull of Heaven Thrown by Enkidu at Ishtar Holoidal Grief permeates City Singular Fate: Death Crime: Idol of Enkidu Sources: Wilderness from which Enkidu emerged Crime: Abandoning City Gilgamesh leaves his city to wander in the Wilderness Crime: Too Much Grief, Not taking care of the self Root: Gilgamesh wanders alone in the Wilderness becoming like Enkidu with Lion Skin for clothing like Hercules Access to Limit: Rim of World where Gilgamesh is Utterly Alone on Journey Meets Scorpion People Limit: Shore of Sea with Waters of Death Destroying Stone Ones and Crossing Sea Beyond Limit: 14 Isles of Noah with Wife Story of Deluge where God whispers to Wall (Barzakh, Indirect Cause) Transforming Snake and Loss of Plant of Immortality (Emergent Meta-system) Return Journey Box with Tablet with Epic inside Mass Boatman bears witness to the journey World is Everything we can Possess in Life Null Immortality as Impossible pursuit Holoidal Crystalline Trees Singular Edge of World with Barmaid and Boatman Neganary Table 1. Structural Analysis of Epic of Gilgamesh50 50 https://www.academia.edu/122749073/Structural_Analysis_of_the_Epic_of_Gilgamesh 19 First, there is the null category and nothing is there. Then there is a singularity. Then there is the site/event/intervention topology around the singularity. This gives rise to a Multiple. The Multiple is a Topos and the source of the Members of a Set. Next is the Set and the opposite of this Category is the Mass. But these are nihilistic opposites so there must be something nondual between them which we call ipseities in an aggregate which is a swarm. If this swarm becomes modal then we have the Emergent Meta-system with phases as Deleuze says of virtual, actual, real, and possible. But it is impossible to see this nondual cyclical configuration modeling Existence made out of the Special Systems directly. Rather we can only see it indirectly when we realize that Essence and EMS are the duals that appear from the edge of the world in the Gilgamesh Epic. They are duals of each other that are orthogonal to Set and Mass. Between them is the barzakh of the wall at which Enki whispered his warning that Noah overheard and took seriously. Set and Mass are models of the Nondual Manifestation. Set is an example of a Nilsen categories51. In other words, there are categories that are completely self-reliant and are developed within themselves like the structure of Set theory that can be built out of binary elements of Null Set and Empty Set but have no members. Then there are categories that refer to something beyond themselves that are semiotic like the Set refers to elements that appear as completely different from the Multiple as Topos. Set theory combines these two types of Categories into one. This causes problems like Russell’s paradox if the Category tries to refer to itself and have itself as a member rather than something external. Category Theory seeks to heal this problem by considering Sets with functions and demoting elements and making them optional, and replaceable by identity arrows. But the key here is that Intrapenetration of the Pearl is when there is self-construction of nested subsets without elements on the one hand and Intrafusion of the Coral is when there is reference to the elements that are in extension that become members. The dual of this is in the Mass category where there is a boundary full of instances where we can either start at the Boundary and describe the Instances as everything within that boundary which is Intrafusion. On the other hand, we can start at the instance and describe all the instances as part of one Mass in which there is pervasion of what is within the boundary which is Interpenetration. Figure 12. Virtual Particles 51 https://www.academia.edu/45073917/Asymmetries_of_Complementary_Nilsen_Theories 20 Set & Mass Categories are two extremes and what is between these extremes of too much difference in the Set and two little difference in the Mass is Ipseities in an Aggregate which is a Swarm. In the Swarm difference and sameness are balanced and this is the nondual state between these extremes which is hidden as long as we are focused on the Nihilistic opposites of SET/Mass that embody the moments of the model of Nondual Manifestation. Nondual Manifestation being the utterly nondual between Emptiness and Void. Emptiness is realized by the gap in the center of the Set that needs members. Void is the instances that make up the Mass as the points in spacetime that have nothing in them. Between these two extremes is Manifestation which is a kind of utterly nondual fullness that is not directly representable but which is approximated by the Emergent Meta-system cyclical modal swarms. Historically this is represented by the doctrine of Temporal Atoms held by the Ash'arites52 in Islam as described by Maimonides. Shaykh al-Akbar said this was one of the few things that they got right. It basically was a model of how Miracles could happen that countered Democritus' view that Atoms were stable and perduring. It explained how things could be created exnihilo. Today we see a similar theory in the Physics of Virtual Particles below the limit of Planck’s constant that underlies the conserved particles which are created and destroyed instantaneously out of empty space based on the Casimir effect. Notice that this model of Virtual Particles is a face of the world with all the different kinds of Being in a configuration together within the model. Another Example of a face of the world is the differences between the phases of Matter. Figure 13. Differences between phases of matter as a face of the world. Lets think about this in terms of the Model of Nondual Manifestation which is the permutation of permeate/fuse with inter/intra that derives from Fa Tsang 53 in Hua Yen 52 53 https://en.wikipedia.org/wiki/Ash%27arism https://iep.utm.edu/fazang/ 21 Buddhism as seen in the Golden Lion Treatise54. Notice the slash which is the discontinuity between these opposites that represents the barzakh represented by “|” or “||”. The Barzakh is what is beyond and between the four permutations: Intrapenetration, Intrafusion, Interpenetration and Interfusion. It is a structure that has the same form as the Tetralemma but describes the conjunction of Emptiness|Void that gives rise to Emptiness|Manifestation|Void. Barzakh can be interface or interspace. But this begs the question as to what might be the dual of the barzakh which would be intraface and intraspace. In other words, there is facing and spacing within and following the reasoning of Zizek concerning the Den of the Neganary then what is common is -ace between f-ace and sp-ace which is augmented by inter/intra. There are ‘singulars’ as discrete individuals that appear from the multiple to be members of a Set that must be all different from each other. The Unity of Opposites proposes that any two of these singulars can be complementary. Or we might have rarely a triality which is a complementarity of three. If there was a complementarity of four then that would be a quadrality which is the form of the Emergent Meta-system where the singulars are plural and thus seen in Existence as swarms of ipseities in an aggregate. The Barzakh might separate the opposites becoming a barrier between them providing an interface for both. But that Barrier might open up a new vista between them of an interspace. But these singulars might be nested and in that case, there might be also an intraface between nested components, and there might be an intraspace within which those nested components exist. The intraface seems to be like intension and intraspace seems to be like extension. Figure 14. WorldSoul Structure 54 https://www.thezensite.com/ZenTeachings/Miscellaneous/Treatise_on_Golden_Lion.html The Flower Ornament Golden Lion Treatise translated by Tai-Wing Wong (English translation and annotation of Fazang's Treatise on the Golden Lion) https://philpapers.org/archive/WONTFO.pdf Ye Xiong. “Treatise of the Golden Lion” An Exploration of the Doctrine of the Infinite Dependent Arising of Dharmadhātu.” Religions, vol. 15, no. 4, 2024, p. 482, See also Fa zang. An English Translation of Fa-Tsang’s “Commentary on the Awakening of Faith ”. , Translated by Dirck Vorenkamp, E. Mellen, 2004. Aśvaghoṣa., et al. The Awakening of Faith in the Mahayana and Its Commentary, the Principle and Practice of Mahayana Buddhism. SMC Pub., 1900. 22 All of this reminds us of Jean Luc Nancy and his idea of Being Singular Plural where these terms might appear in any order as a triality. But this is also a throwback to Hegel’s idea of the Notion in which Universal (Being), Individual (Singular), and Particular (Plural) are fused. They make up a set of differences that do not make a difference. Nancy is basically saying that the Question of the Meaning of Being is solved by Mitsein and the understanding of the communal “With” of the We that is Us. Meaning is basically the with as is the mediation of Being. It seems this is a meditation similar to that of Badiou where he combines the Being of Set Theory with the Event and the Site and the Multiple. The Multiple is the Topos that is the meta-system of the Formalized System of Set Theory. The Multiple is where the very different elements to be put into the set come from. We can build up all of Set theory from binary null set and empty set, but when it comes to the different elements that are to be added by the membership function to the Set then these must come from the environment of the Set and placed within it and that Meta-system of the Multiple is the Topos that for Badiou is heterogeneous and incommensurable made of radical differences between elements. The Multiple must give us a series of elements that are like a cloud of protoelements radically different from each other that when extracted to put into the Set become discrete and incommensurable in their differences. These radically different elements are ‘singulars’ (individuals) that exist (as pre-individuals) in the plurality of the Multiple. But they exist in a topological Site and when we produce them it is an Event and this event calls forth a behavior (taking from multiple and putting in the set) which is an intervention. For Badiou Sites are in-itself and Events are for-itself (seen reflectively after the fact) and the Intervention or the Behavior is the objective view of what is happening that Sartre talks about in terms of the practico-inert. Badiou is fusing Sartre’s Being and Nothingness with Critique of Dialectical Reason in the creation of the Site/Event/Intervention category that is prior to the Multiple that unfolds as a spacing and mutual facing that emanates from the singularity as a microgenesis55. Jean-Luc Nancy provides another view of this by saying that Being as mediation occurs between the Singular and the Plural OR Singular as mediation occurs between Being and Plural OR Plural as mediation occurs between Being and Singular. This is a triality, a three-way complementarity related to the Notion. But what it describes is the same thing that Badou is talking about by adding the Multiple, the Site, and the Event as well as Intervention in the topological interspace of the interfacing elements described by the With of Mitsein that is the ultimate horizon of the social, out of which the individuals within human groups and the communities arise. Nancy gives a worked example in the terms that he explores in his Hegel commentary about The Restlessness of the Negative 56 . The terms are singulars (individuals) and they are within a plurality. They are an indefinite multiple. The individuals are fused to each other in the plurality making it like the transindividual57 Socius of Deleuze58. Individual singulars interfuse and interpenetrate in a Mass. Öğmen, Haluk, and Bruno G. Breitmeyer. The First Half Second : The Microgenesis and Temporal Dynamics of Unconscious and Conscious Visual Processes. MIT Press, 2006. Abbey, Emily, and Rainer Diriwächter. Innovation Genesis : Microgenesis and the Constructive Mind in Action. Information Age Pub., 2008. Bachmann, Talis. Microgenetic Approach to the Conscious Mind. John Benjamins Pub. Co., 2000. 56 Nancy, Jean-Luc. Hegel : The Restlessness of the Negative. University of Minnesota Press, 2002. 5757 See Simondon for trans-individual and pre-individual which is greater than and less than the individual. Individual in Deleuze is “body without organs”. 58 We call this primordial sociality: https://www.academia.edu/75841130/Emergence_of_Primordial_Sociality https://www.academia.edu/77411604/Social_Ontology 55 23 But then the same thing must be true within each individual singular where there must exist pre-individual desiring machines that have intrafaces within an intraspaces within each other. Castoriadis calls this relationship Magmas59. Each term partakes of the others and is related to the others and interface with the others through mutual reference. Together they form a ‘passage’ or interspace for meaning generation when we compare them to the texts of Hegel. The different themes are ‘exposed’ to each other. But each term has within it intrafaces with the other terms used within a given theme’s context. And each term has intraspaces because they two have their own development as a theme in a different section. All this is before the differentiation of penetration (pervasion) and fusion (embracing) within the Model of Nondual Manifestation. Here we only have the relations between inward/outward and f-acing/sp-acing which is the Ace “|” or Deux “||” of the Barzakh. When we add penetration/fusion then we get the cosmic relation between Heaven and Earth of the Celestial Cause affecting the Earth like in a meteor strike. We get on the one hand Intrafusion of the Notion (difference that makes no difference) and Interpenetration which is Holoidal, i.e., holographic, like the jeweled net of Indra where the jewels reflect each other infinitely. Interpenetration is what properties of a substance do like the white and sweet properties that suffuse a sugar cube. Properties interpenetrate throughout the entire substance as internal relations. But we also get Intrapenetration of the Pearl and Intrafusion of the Coral stone. Intrapenetration is like the nested order of the layers of the Pearl. Intrafusion is like the fused bodies of dead coral that become a substrate for new living layers that produce phantasmagoric forms under the sea. In Hegel, this is exemplified by Creon the king, and Antigone who wants to bury her brother, but Creon denies her brother that humane necessity and her right as a sister for that privilege that trumps her obligations as a citizen to follow the laws of the king. It is the law of the state against the divine law of the family. Creon sees himself as sovereign at the center of a hierarchy that controls where his word is the law (i.e., Sovereignty and Patriarchy). Antigone only sees dead bodies lying about that should be buried as part of traditional ancestor worship. This model of Nondual Manifestation was originally developed by Fa Tsang in his Golden Lion Treatise within Hua Yen Buddhism. It models the conjunction between Emptiness (Sunyata) and Void (WeiJi) that produced the theoretical basis for transmission in Zen Buddhism. It is striking the similarity of these two concepts of Hegel and Fa Tsang that was pointed out to me by my extraordinary philosophy professor Alfonso Verdu60 at the University of Kansas when I was studying Buddhist Philosophy with him. He told me that Hegel and Fa Tsang shared a lot of ideas in common but until I studied Hegel in more depth in a reading group during the pandemic I did not realize the depth of their alignment. I call this alignment the Model of Nondual Manifestation. I have applied this joint theory to understanding Sufism and found many examples of this model in the works of various Sufic masters like Shaykh al-Akbar61 in 59 Castoriadis, Cornelius. World in Fragments : Writings on Politics, Society, Psychoanalysis, and the Imagination. Edited by David Ames Curtis, Stanford University Press, 1997. Castoriadis, Cornelius. The Castoriadis Reader. Blackwell Publishers, 1997. Castoriadis, Cornelius. The Imaginary Institution of Society. 1st pbk. ed., 1998, MIT Press, 1987. 60 Verdú, Alfonso. The Philosophy of Buddhism : A “Totalistic” Synthesis. M. Nijhoff ; Distributors for the U.S. and Canada, Kluwer Boston, 1981. Verdú, Alfonso. Early Buddhist Philosophy in the Light of the Four Noble Truths. Motilal Banarsidass, 1985. Verdú, Alfonso. Dialectical Aspects in Buddhist Thought : Studies in Sino-Japanese MahāYāNa Idealism. Center for East Asian Studies, University of Kansas ; Sole distributors in USA & Canada, Paragon Book Gallery, 1974. Verdu, Alfonso. The Philosophy of Buddhism. Springer Netherlands, 1981. 61 Ibn al-ʻArabī, and ʻAbd al-ʻAzīz Sulṭān Ṭāhir Manṣūb. The Openings Revealed in Makkah. , Translated by Eric Winkel, Pir Press, 2020. 24 Seals of Wisdom62 and Shaykh Mahmud Shabistari in Secret Garden63. It also appears in The Meaning of Man64 which I think is one of the most amazing books ever written65 by Sidi Ali al-Jamal. Badiou is fusing the thought of Sartre in his two major books and then using that to propose the Site/Event/Intervention topology that underlies the Multiple out of which the Singulars that become members in the set arise which is a Topos, i.e. the meta-system of the formal system of the Set. Sartre’s work in Critique of Dialectical Reason is based on the work of Simondon. Simondon identifies transindividual and pre-individual moments from the individual in their ontogenesis which is transductive like the production of snowflakes. Transindividual is prior to the Social. Pre-individual is prior to the individual. Deleuze calls the pre-individual desiring machines. Deleuze calls the Trans-individual the Socius. Deleuze identifies the individual with the body without organs. These are like the hierarchy of the Special Systems. Socius is the Reflexive Social Special System. A Body without Organs is like the Autopoietic Symbiotic Special System. Desiring as well as Avoiding, Disseminating, or Absorbing “Machines” are like the Dissipative Ordering Special System. Sartre developed the Social group within the revolutionary situation of the storming of the Bastille with the Fused Group, then the Pledge Group, and finally the Organized Group. These are sandwiched between the Serial non-group and the institution. But Sartre produces a model that is objective based on behavior rather than subjective based on the for-itself. The in-itself becomes the practico-inert that the social group works with to build its world actively. Badiou wants to pack all this behavioral viewpoint into an intervention. The Event is foritself which in Deleuze is Repetition. The Site is in-itself which for Deleuze is Difference. Intervention is a secondary feedback loop beyond the reflectivity of the subject recognizing the event at the site in a situation. A situation even in Sartre is a slice of a world. Intervention only can occur on the basis of with as it is a behavior, and action of someone at the Site in recognition of the Event. The site is a movement in the ‘Outplace’ of projective topological extension, and what Badiou 66 is ignoring is the «Inplace» of injective intension within Subjectivity which is a separation out of the for-itself from the in-itself within the site as opposed to the creation of extension in the topology of the place. 62 Ibn al-ʻArabī. The Seals of Wisdom : From the Fusus Al-Hikam. Concord Grove Press, 1983. Especially the Section on Ibrahim. Shabistarī, Maḥmūd ibn ʻAbd al-Karīm, and Asadullah ad-Dhaakir Yate. The Secret Garden. Zahra, 1982. Jamal, ʻAlī. The Meaning of Man : The Foundations of the Science of Knowledge. Diwan Press, 1977. 6565 Similar in depth to Luo, Qinshun, and Irene Bloom. Knowledge Painfully Acquired : The Kʻun Chih Chi. Columbia University Press, 1987. 66 Badiou, Alain. Theory of the Subject. Bloomsbury, 2009. 63 64 25 Figure 15. Schemas Theory The key point of all this is that Badiou, and I would say Nancy too, are looking at what is prior to the Set where there are singulars in the heterogeneous and incommensurable Multiple that hold radical difference that will produce elements that are all different from each other to become members of a Set. They are both exploring the topology of the place with extensional distance in which these singulars (as individuals) within the multiple exist. Nancy calls these Being Singular Plural as a model of the Mitsein as the ultimate social horizon. Badiou wants this theory as a way to make Set Theory philosophical by saying where the members of the set come from which we now know based on Lawvere 67 is a topos68. Badiou adds the Site to be the In-itself and the Event to be the For-itself and then the intervention as the behavioral perspective that Sartre develops in Critique of Dialectical Reason69. We can transition via Simondon70 to Deleuze71 and understand the stages of the revolutionary group (storming the Bastille) in terms of fused group, pledged group, and organized group. The fused group embodies Wild Being and is Autopoietic Symbiotic. The Pledge group is Dissipative Ordering and embodies Hyper Being. The Organized group is Reflexive Social and embodies Process Being. The Serial situation of the Meta-system and the Institution which is a System are the bookends of these categories of special groups that arise 67 https://en.wikipedia.org/wiki/William_Lawvere Lawvere, F. W., and S. H. Schanuel. Conceptual Mathematics : A First Introduction to Categories. Cambridge University Press, 1997. Lawvere, F. W. An Elementary Theory of the Category of Sets. University of Chicago, Dept. of Mathematics. Lawvere, F. W., and Robert Rosebrugh. Sets for Mathematics. Cambridge University Press, 2003. Lawvere, F. W. Categorical Foundations of Set Theory and Logic. [Buffalo Workshop Press?], 1992. 68 Mac Lane, Saunders, and Ieke Moerdijk. Sheaves in Geometry and Logic : A First Introduction to Topos Theory. Springer New York, 1992. Barr, Michael, and Charles Wells. Toposes, Triples, and Theories. Springer-Verlag, 1985. Lawvere, F. W., et al., editors. Model Theory and Topoi. Springer, 2008. 69 Sartre, Jean-Paul, et al. Critique of Dialectical Reason. New ed, Verso, 2006. Two volumes. 70 Chabot, Pascal, et al. The Philosophy of Simondon : Between Technology and Individuation. Bloomsbury Academic, 2013. Combes, Muriel. Gilbert Simondon and the Philosophy of the Transindividual. MIT Press, 2013. Mills, Simon. Gilbert Simondon : Information, Technology, and Media. Rowman & Littlefield International, 2016. Scott, David. Gilbert Simondon’s Psychic and Collective Individuation : A Critical Introduction and Guide. Edinburgh University Press, 2014. Simondon, Gilbert. Individuation in Light of Notions of Form and Information. , Translated by Taylor Adkins, University of Minnesota Press, 2020. Two volumes. 71 Gracieuse, Marjorie, and Alex Tissandier, editors. Deleuze and Simondon. Department of Philosophy, University of Warwick, 2012. 26 in the revolutionary situation and are the nihilistic duals that show us different faces of Pure Being. Seriality is a Pure Being of extensional dispersal as difference and non-relation. The Institution is the reified organization that is frozen when the revolutionary situation becomes stultified after the new emergent regime solidifies into normality. However, this is only part of the situation because Set is the dual of Mass and when you take mass and add a mereology you get a Whole as a mereotopology. When you allow the wholes within the wholes to appear then you see holons72 ala Koestler73. But we can see that these wholes can also be Holographic (Holoidal 74 ) like cells with DNA in them that reflect the pattern of the whole organism. And then at the other extreme from the singularity which is the origin of the Site/Event/Intervention complex, there is the Singular, like spacetime, in which there is only one ‘singular’, a unique single individual that is all-encompassing and not individuated further but completely fused. These are different from the individuated Singulars within the Multiple which are many. The Singular that is beyond Interpenetration is a Unique One and different from a Singularity that is the origin of the cycle of Emergence. Emergence cycles through the possible orders that might be foundations for mathematics in the order of the corollary Philosophical Principles. When we fold the FMC series at the Set/Mass crease then we get what I call the Microgenesis of the Cycle of Emergence. Figure 16. Microgenesis of the Emergent Meta-system 72 73 74 Part and whole at the same time like organs in the body. Koestler, Arthur. Janus : A Summing Up. 1st Vintage Books ed, Vintage Books, 1978. Coined by Leonard, George. The Silent Pulse : A Search for the Perfect Rhythm That Exists in Each of Us. 1st ed, Dutton, 1978. 27 In the Epic of Gilgamesh under our interpretation we see the microgenetic bookend structure of the FMC series within its narrative, such that at each level there is a crime committed that the gods eventually avenge with the death of Enkidu, but each crime is a violation of one of the nonduals of Being. We thought that the Nonduals of Being existed in the Ratio part of the Divided Line as scaffolding around them. But here they appear within the scaffolding of the Microgenesis of the FMC structure of Emergence. Besides the repetition of the last stages of the Microgenesis of the FMCs outside the city as we approach the edge of the world we see that the Epic goes beyond the FMCs to produce on the Island of Noah a figure indicating Essence (seven loaves) and a figure indicating the EMS (snake shedding skin) and these figures are introduced by the Barzakh figure of the Wall that Enki whispers to in order to alert Noah of the danger of the Flood. This produces the orthogonal second-order duals to Set and Mass and points toward the nonduality of the Barzakh. So, we get the Orthogonal Centering Dialectic which then we can turn into the Divided Line by making the line separating Ratio and Doxa of Manifestation connect to the dividing lines of Emptiness and Void. We can accept that the FMCs are written into the Bedrock of Existence so that they exist outside of Being. However, we did not imagine that the Nonduals of Being applied to Existence as well. They are supra-rational but we associated them with Being as the content of the Ratio and considered the nonduals of existence to only be Emptiness and Void. How do the FMCs become the scaffolding to contain the nonduals of Being and now Existence rather than the Ratio part of the Divided Line. The FMC structure in its bookended progression toward the outside of the city contains the nonduals of Being/Existence which are the subjects of the crimes of Gilgamesh and Enkidu. But these lead us toward the surplus beyond the City where the lower levels of the FMC bookends are repeated and then extended beyond the edge of the world to the Islands of Noah. Gilgamesh brings back knowledge of the relation between sleep and death, the story of the Deluge, and the knowledge of the transformation of the snake shedding his skin and what that means. If immortality is impossible then regeneration is still possible. Time in the dream is different from time outside the dream and this is a metaphor for the difference between Life and Death and the experience of time that is relativistic. The relativistic twin seems to live longer but his clocks are merely going slower. If they are both in relativistic inertial reference frames then there is a difference between now and coNow. Simultaneity is an interspace instead of a coincident interface between events. The Wisdom that Gilgamesh brings back really is Deep. It produces the possibility of the Orthogonal Centering Dialectic from the overflow of the FMC microgenetic series. The Orthogonal Centering Dialectic can be seen as a single transformation of the Divided Line rotating 90 degrees the line of manifestation, so it abuts the lines of Emptiness and Void within the Divided Line. This is a super-synthesis that is quite unexpected and is embedded in the deep structure of the narrative of the Epic of Gilgamesh that we see in this reading. This is quite extraordinary. 28 Figure 17. EMS characteristics in relation to FMC Arc Emergence is something we attributed to Being because of its duality with Nihilism. But also because it produces the face of the World where the various kinds of Being come together into a unified synthesis that pulls the far-flung structures of transcendence into immanence during the Emergent Event. And we can see that this injection of transcendence into immanence is an analogy for the Celestial Cause from the Heavens impacting the Earth. We see that Emergence is not just in Indo-European epics but also in the first Epic of Gilgamesh from Sumeria. Genuine Emergence is what occurs when the Celestial Cause hits the Earth. This is the archetypal image of Genuine Emergence. It is written as the FMCs into the Bedrock of Existence. But also, the Nonduals of Being appear in Existence which can be realized in the unfolding of the microgenesis of the FMC series seen as paired bookends. We can also see the meta-levels of Being in the Epic75. So, it appears that none of these structures are unique to the realm of Being. Rather they unexpectedly have precursors in the Sumerian Worldview which we might add was the cradle not just of Judaism but also Islam both of which revere Abraham who was an educated Mesopotamian 76 who left civilization for the hinterlands inhabited by other Semites than the Assyrians between Mesopotamia and Egypt, i.e. in the Barzakh between these two long-lived agricultural civilizations built around rivers. The Indo-European Hittites 77 were raiders from the periphery that split off earliest from the Yamnaya culture78 of the Russian steps. The Hittites fully participated in the international See “Structural Analysis of the Epic of Gilgamesh” paper Rosenberg, David. Abraham : The First Historical Biography. Basic Books, 2006. Bryce, Trevor. Warriors of Anatolia : A Concise History of the Hittites. I.B. Tauris & Co. Ltd, 2019. Labruto, Fausto. The Quest for the Hittites : Uncovering a Forgotten Civilization. McFarland & Company, Inc., Publishers, 2023. 7878 Kristiansen, Kristian, et al., editors. The Indo-European Puzzle Revisited : Integrating Archaeology, Genetics, and Linguistics. Cambridge University Press, 2023. Mallory, J. P. In Search of the Indo-Europeans : Language, Archaeology and Myth. Thames and 75 76 77 29 culture of the Middle East until it was destroyed in 1177 BC writing letters in Cuneiform as did the Egyptians. Semites and the Sumerians formed a synchronistic union in Akkadian Culture79. Other Semites that became the Jews or Arabs lived between the great long-lived agricultural riverine empires of Mesopotamia-Sumaria and Egypt. This was the crucible of the Western civilization with its worldview that later became Greco-Roman and then Eurocentric as the Indo-European influence became stronger. But the Field out of which the Eurocentric Indo-European worldview arose was this Middle Eastern fusion of worlds through commerce and international interaction that existed before 1177 BC. Figure 18. Aspects and Nonduals Being The best view of Being is that given by Moro 80 in light of Transformational Grammar. Transformational Grammar is asymmetric in its modeling of all languages. But Being is symmetrical and is thus an anomaly in language as it is difficult to model it with Transformational Grammar which can model almost all language features in a wide variety of Languages. Moro goes on to explain that within this Symmetrical structure of Being that is specific to Indo-European languages the main duality is between Being and Seeming. And this is precisely the same duality that exists in the Divided Line between Ratio and Doxa. But there is an asymmetry even within this anomaly which is between Being (tò tí ên eînai)/Seeming (tò tí esti) and there is (to on)81. There is stands as a pointer to Existence within Being. It is different from Existence which is pointed at by the shard of there is within Being. This is very interesting because it is this there is that Heidegger associates with Dasein Hudson, 1989. Whittle, A. W. R., et al., editors. Ancient DNA and the European Neolithic : Relations and Descent. Oxbow Books, 2023. 79 https://en.wikipedia.org/wiki/Akkadian_Empire 80 Moro, Andrea. A Brief History of the Verb to Be. , Translated by Bonnie McClellan-Broussard, The MIT Press, 2017. 81 “Tò tí esti, tò tí ên eînai, tò ón: sense and translation” by Alfonso García Marqués, Universidad de Murcia https://traslapalabra.com/a-garcia-marques-to-ti-esti-to-ti-en-einai-to-on-sense-and-translation-2016-i/ “In consequence, we establish that tò tí ên eînai cannot be translated as “essence” or “quiddity”, since these terms have an abstract content. They would be useful, though, to translate tò tí esti, although the articulated expression is preferable (the what-it-is). We maintain that the most appropriate version of the long translation is “the what-it-was-being“. Concerning tò ón, we propose that, while retaining its translation as entity, we should also add existent as an alternative and complementary translation.” 30 and Phronesis. And this is why the analytic of Dasein 82 in Being in Time is so prescient because this really is a linguistic structure within the anomaly of Being separated out from the Being/Seeming duality. But unfortunately, Heidegger didn’t get to Division III83 of Being and Time where he was to analyze Being itself outside of the analytic of Dasein. Heidegger consulted Jaspers and decided not to publish this third part of Being and Time and eventually seems to have destroyed the manuscript when the committee that was considering giving him a place at Marburg thought Divisions I and II were enough. So basically the first two Divisions of Being and Time is only the analytic of Dasein which is the there is. The Duality of Being/Seeming as a whole which is the other part of Being in the Indo-European Language is not fully addressed by Heidegger. But Heidegger’s strategy of using There is of Dasein as a leverage point to approach the meaning of Being was correct, but he never got around to exploring Being itself as a whole which would include the other part of the linguistic anomaly. The key point about Being as a linguistic anomaly is that it is not Universal as it is assumed to be in the Western tradition. Instead, other languages have other standings that are central to their viewpoint on the world. We call these other standings Existentials which are extremely varied and unrelated to each other. The term ‘existential’ in this context merely means that these other terms do not have the continuity of Being which in the Western tradition is considered Univocal even though Being itself has within it many latent dualities and other even more complex structures. See Brentano's book 84 on the various meanings of Being in Aristotle as a sample of various structures imputed to Being that break it up into fragments. This book was given to Heidegger as a student as a prize and is the origin of his thinking on Being. But the key to the internal fragmentation of Being is the fact that it has various linguistic roots that are structured in Proto-Indo-European around the pattern of Es/Er//Bhue/Wes/Wer with five key roots 85 that make up the complex of Being. This structure mirrors the functions of the gods and castes that Dumezil finds in Indo-European Mythology. The Slashes that are the discontinuities between these roots represent the metalevels of Being. It is finding that the Meta-levels of Being are the differences between the primary gods in the RgVeda that shows us that these ontological structures discovered by Fundamental Ontology are very old and have perdured through all the emergent changes within the Western tradition that emphasizes one language at a time as the carrier of the tradition shifts between different Indo-European linguistic groups like Greek, Latin, German, French, English, etc. This insight was the reason that I decided to write The Fragmentation of Being and the Path Beyond the Void to explore the various appearances of the Meta-levels of Being in Indo-European Mythology which I called Ontomythology. However, there is a direct connection between the Divided Line with the division between Ratio/Doxa and the Being/Seeming split in the Linguistic Symmetry which is a symmetrical anomaly in IndoEuropean language that cannot be handled easily by Transformational Grammar that is intrinsically asymmetrical. But it is very interesting that the there is appears as an asymmetry that breaks off from the duality of Being/Seeming which then gets associated with Phronesis and Dasein in Heidegger. Misal, Pratap Chandra. From Transcendental Analytic to Analytic of Dasein : Heidegger’s Analysis and Interpretation of Kant’s Notion of Truth. 2003 Dissertation. Catholic University of America. 2003. Keane, Niall. "Dasein and World: Heidegger’s Reconceiving of the Transcendental After Husserl" Journal of Transcendental Philosophy, vol. 1, no. 3, 2020, pp. 265-287. 83 Badiou, Alain. Division III of Heidegger’s Being and Time : The Unanswered Question of Being. Edited by Lee Braver, The MIT Press, 2015. https://ndpr.nd.edu/reviews/division-iii-of-heideggers-being-and-time-the-unanswered-question-of-being 84 Brentano, Franz, and Rolf George. On the Several Senses of Being in Aristotle. University of California Press, 1975. 85 https://www.academia.edu/3795432/Primal_Ontology_and_Archaic_Existentiality 82 31 Figure 19. Kinds of Being However, Heidegger errors86 in my opinion because after associating Episteme with Pure Being (present-at-hand) and Techne with Process Being (ready-to-hand) Heidegger ignores Sophia and does not have an element of his existential ontology associated with Wisdom in the Divided Line. We can see this missing element that is like Dasein, its spectral dual87, in Rilke’s Hiersein 88 which Heidegger criticizes. But we can see Hiersein as associated with Sophia and the eliminated characteristics of Dasein like Gender and Animality and other aspects of Finitude. What this shows us is that the There is shows up twice, once in Doxa as Dasein related to phronesis and once in Ratio as Hiersein related to Sophia. This is a lost piece of the there is that Heidegger does not recognize that shows up in the Divided Line. Once we realize that Dasein and Hiersein are duals of each other just like the Pure Being of present-at-hand of Episteme and the Process Being of the ready-to-hand of Techne then we see how the Linguistic anomaly grounds the structure of the Divided Line because the there is is doubled so that it can appear both in the Ratio and in Doxa. This is a missing element in Heidegger’s analysis of Dasein in Being and Time. There needs to be a parallel analysis of Hiersein of Rilke in order to get a complete picture of the possibilities of existential analysis. 86 https://www.academia.edu/35704153/Heideggers_Error_Philosophy_without_Sophia Isrow, Zachary. The Spectricity of Humanness Spectral Ontology and Being-in-the-World. Walter de Gruyter GmbH, 2022. 88 Hébert, Lindsay Marie. “Hiersein” in Rainer Maria Rilke’s Seventh and Ninth Duino Elegies. 2012. Metzger, Erika A., and Michael M. Metzger. A Companion to the Works of Rainer Maria Rilke. Camden House, 2001. p201. 87 32 Figure 20. Interleaving Being and Existence This problem with Dasein shows up in its inner structure which has an asymmetry within it. When we get the mapping of the Existentials: Befindlichkeit, Verstehen, and Rede to the moments of time we find that Befindlichkeit is mapped to the Past, Verstehen to the Future but the Present is mapped to Verfallen which are the anti-existentials taken together as a kind of falling. Rede associated with Mitsein is unmapped. So, there is another missing fragment that could be mapped to the CoNow of four-dimensional time. We make that mapping, but we see it is part of the Hiersein. The Hiersein exists in a coNow alongside Dasein temporality. This is a relativistic view that sunders simultaneity and allows different inertial reference frames to have different views of the phase transition between time and space. It is because of this asymmetry in the assignment of existentials to moments of time that there is an opening for the insertion of four-dimensional time within Being and Time which is the introduction of the relativistic coNow as a fourth moment of time. Another place where this exists is in Hua Yen Buddhism with the 9 times and the tenth time, where the tenth time is the coNow that is an overview of the whole of time. The other 9 times are the various combinatorics of the three standard linear moments of time. But there are very few other references to genuine four-dimensional time in the literature of the Western tradition. An exception is Four Quartets89 by T.S. Eliot. Eliot was influenced by John W. Dunne90 who thought about the idea of Multi-dimensional time. Dunne also influenced Tolkien who embedded his theory in Lord of the Rings91 as the different perception of time by the various Eliot, T. S. Four Quartets. Harcourt, Brace and Company, 1943. Dacre, James, et al. T.S. Eliot’s Four Quartets. Directed by Sophie Fiennes and Ralph Fiennes, Kino Lorber, 2023. 90 https://en.wikipedia.org/wiki/J._W._Dunne Dunne, J. W. The Serial Universe. Faber, 1950. Dunne, J. W. An Experiment with Time. Dover Publications, 2022. 91 Tolkien, J. R. R., and Wayne G. Hammond. The Lord of the Rings. 60th anniversary edition, HarperCollinsPublishers, 2014. Flieger, Verlyn. “A Question of Time : J.R.R. Tolkien’s Road to FaëRie.” OKS Print, Kent State University Press, 1997. Flieger, Verlyn. Interrupted Music : The Making of Tolkien’s Mythology. Kent State University Press, 2005. Flieger, Verlyn. Splintered Light : Logos and Language in Tolkien’s World. Wm. B. Eerdmans, 1983. Tolkien, J. R. R. The Silmarillion. Edited by Christopher Tolkien, 1st American ed, Houghton Mifflin, 1977. 89 33 humanoid races. Turns out Tolkien was right that at one point there were several different human-like species living at the same time in the pre-history of our species92. However, we can also see the traces of four-dimensional time in various philosophies like here in Heidegger93. But what is interesting is that one image of four-dimensional time can be the Fano plane with 7 points and 7 lines with three lines intersecting in a point and three points per line. The outer rim of points that appear as a triangle are the nine points in which all three moments are embedded in each moment separately. Because of overlaps of these lines these 9 points are reduced to 6, and the 7th point is the coNow that is associated with the 10th point in Hua Yen temporality. The Fano plane is the product of the octonion but of the part of the algebra that is fully imaginary. So there are 7 imaginaries with an 8th real that is left out. The Fano Plane is the first Projective Plane and it is nondual. It is made of seven monads that are both lines and points in Schemas Theory. These monads are distributed in a network in which seven lines intersect at 7 points in the structure that has three lines per point and three points per line. From this starting position, there are produced many different mathematical structures that are projective planes with varying numbers of point line equalities. We associate the four moments of time (past, present Now, absent coNow, future) associated with four-dimensional time with the Fano Plane which is the simplest Projective Geometry. But also it is the nondual topology associated with the Reflexive Social Special System in the series of the Mobius Strip and Kleinian Bottle which are both associated with the other special systems. But also we associate the Projective Geometries with Essence (Ousia) in the Platonic Theory of Forms (Ideas). Essence is a structure that is closed and inward relating. It turns out that projective geometry is a good model for essences. So, we see the Fano Projective Plane as the minimal essence that exemplifies the internal relations of Hegel. Internal relations are between properties in a substance. They interpenetrate in the substance like the whiteness and the sweetness of a sugar cube. However, Deleuze wants to go deeper and so he talks about Internal Difference which is hierarchical. They are like the differences in a conformal Ising model where different phase transitions branch off from each other. This is what gives us the Orthogonal Centering Dialectic that uses orthogonal Nihilistic Duals to methodically discriminate between External and Internal Difference. Once we have identified the distance between these two differences one horizontal and the other vertical then we can search for the Nondual Difference that is approximately at the golden mean between them. The Orthogonal Centering Dialectic gives us a method for ascertaining Nondual Difference in the context of orthogonal nihilistic duals, by identifying internal difference as the dual of external difference. Nondual Difference is non-nihilistic. This was known by the author of the Iliad and placed in his story of the conflict between Achilles and Agamemnon which is the heart of the story in that epic. The structure of the Orthogonal Centering Dialectic is also found in Ilm al-Raml (the science of the sands) which is an Arab Oracle known in the West as Geomancy. This Geomancy technique from the Arabs fills in a missing heuristic level in the binary progression of Chinese heuristics and thus points toward the full picture of Traditional Nondual Science a pre-modern science that we have been trying to archeologically unearth94. 92 https://www.livescience.com/how-many-human-species.html See Emergent Time unpublished manuscript by the author. 94 https://independent.academia.edu/KentPalmer/Discourses-on-Perfect-Ideas http://nondual.net https://independent.academia.edu/KentPalmer/Nondual-Science https://independent.academia.edu/KentPalmer/HolonomicMedicinal-Theory https://www.academia.edu/35789569/Perfect_Ideas 93 34 The Dual of Essence represented by Projective Planes is the Emergent Meta-system that is a combination of the various Special Systems95 in a modal cycle. Where the Essence is closed the Emergent Meta-system is open composed of inter-transforming swarms with different modalities. The EMS is made up of four swarms: Seeds in a pod, Monads in a swarm, Views in a constellation, and Candidates in a slate. It has four operations that are Creation, Mutual Action, Schematization, and Annihilation taking us in a cycle between nodes. Its modes are as Deleuze says in Bergsonism: Virtual, Actual, Real, and Possible. Because it is based on Hyper-complex algebras it is just as anomalous as the projective planes but dualistically opposite of them in every way. Projective Planes come from the Octonion at the Reflexive Social Special System level. The other topologies associated with the other Special Systems are the Mobius Strip and Kleinian Bottle. These are nondual surfaces that are anomalous in topology and are one-sided. All the Special Systems combined with the Normal System give us the cycle of the Emergent Meta-system. So, the Emergent Meta-system is a side effect of the same structure that gives us the Projective Planes at the Octonion level. However, the Emergent Meta-system is at the Sedenion level which loses the division property and thus has division by zero singularities embedded in it. The Sedenion becomes a model for Existence. On the other hand, in the Theory of Forms (Ideas) Plato produces an Essence as the mediator between Idea (Form) and Copy. The other relation between a Form (Idea) and a copy is the direct participation of the Form in the Copy. This means a direct transformation which is what the EMS is modeling. However, instead of one Idea, there are four that are inter-transforming in a modal cycle. Each swarm as a whole can be seen as participating in the next swarm in the cycle via their transformational operation. Once we set up the difference between these nihilistic extremes then we can attend to Internal difference that has the form of the Matroid from which all geometries are derived. The Matroid embodies the property of Orthogonality. This means that internal differences can be seen as dimensional differences that are hierarchical going up through the dimensions. Unfortunately, at this time we can only go up to the second dimension in Conformal Ising Models and so higher dimensions cannot be computed now. So, we have to guess where those phase branches are in higher dimensions. Some fear we will never be able to calculate these branch points for higher dimensions. That is why we need a method to go from extensional horizontal differences to hierarchical dimensional vertical differences of the type that Deleuze finds in Nietzsche such as between value systems. This is very much like the transition between Extension to Intension. This means nondual difference is like transparent hyper-intension that focuses on counter-factual situations. We can focus in on nondual difference by adding yet another orthogonal nihilistic dual to the stack and further defining internal difference so that nondual difference is pushed back to the wild-intension of impossible worlds that we see in counterfactual worlds. If we revolve again and add a fourth nihilistic dual to the stack then we start to approach ultra being where not just the world is counterfactual but existence itself is counterfactual, i.e., non-existence and impossibility transforms into necessity. At any rate, we can imagine going up to higher levels by repeating the 90-degree turns at higher levels of Orthogonality in the stack of Nihilistic duals. But 95 https://www.academia.edu/118283520/Platos_NOMOS_Autopoietic_Symbiotic_Special_Systems_in_Platos_Laws https://www.academia.edu/39712936/Thinking_Deeply_Part_05_Nondual_Thoughts https://www.academia.edu/39528195/Plotinus_Special_Systems_Theory_and_Four_Dimensional_Time https://www.academia.edu/36093396/Advanced_Special_Systems_Theory https://www.academia.edu/3795281/Special_Systems_Theory https://www.academia.edu/34804726/Reflexive_Autopoietic_Dissipative_Special_Systems_Theory 35 always the internal difference once glimpsed becomes the means of going toward a nonnihilistic nondual difference between internal difference however deep and the surface of external difference. Figure 21. Standings Between Essence and EMS we find the wall separating Noah and Enki as the barzakh. Enki talks to the wall, not Noah to warn him of the Deluge. Noah takes the warning seriously and builds a boat, the Ark, which allows him to survive the flood. This barzakh appears between the Essence and the EMS as neither closed nor open, but openly closed. Victor Frankl 96 describes the ‘Openly-Closed system’. Such a system is like a sphere in four-dimensional space which you can enter without piercing its spherical surface by accessing it through the higher dimension. Nonduality of Manifestation is like being able to penetrate obliquely and being embraced without directly piercing the surface. It takes advantage of the anomalous openness of an otherwise apparently closed system. The Ark is a closed system made to withstand the waters of the Flood. The Ark only has a purpose if there is a flood. Knowing when to build an Ark at the right time and place prior to a flood is a propitious event. Obviously, the one who does such a thing and the Flood comes has friends in high places. Noah in order to know when to come out of the Ark sends birds out to see if they come back. The air is another medium to access the higher land which cannot be seen from the Ark. The 96 Frankl, Victor E., and Psychotherapynet. Viktor Frankl on the Search for Meaning. Psychotherapy.net, 1984. Frankl, Viktor E. The Doctor and the Soul : From Psychotherapy to Logotherapy. 2nd expanded ed, Bantam Books, 1965. Costello, Stephen J. Applied Logotherapy : Viktor Frankl’s Philosophical Psychology. Cambridge Scholars Publishing, 2019. Shantall, Teria. The Life-Changıng Impact of Viktor Frankl’s Logotherapy. Springer, 2020. McLafferty, Charles L., and Jay Levinson, editors. Logotherapy and Existential Analysis. Springer, 2024. Mũkoma wa Ngũgĩ. Logotherapy. University of Nebraska Press, 2016. Soggie, Neil A. Logotherapy : Viktor Frankl, Life and Work. Rowman & Littlefield, 2016. 36 air is the escape route by which the birds lead the others out after the flood is over, so they know it is safe to come out of the Ark. The Ark is closed to the water of the flood that is inundating everything but open to the air that can be accessed by birds. Noah’s teaching is that there are ways to escape the clutches of death temporarily even if you cannot escape it permanently, as for instance with the herb of renewal that Gilgamesh loses on the way home. Gilgamesh comes back empty-handed. But he brings with him the boatman as a witness to his journey. There is no other witness to the tale that Odysseus tells on Scheira in the Odyssey. Gilgamesh brings the boatman back with him and thus provides a witness to go along with the tablets in the box where he records his tale. The box is closed which the tablet of the Epic is written on, but the Boatman also inspects the walls around the city and climbs on them. There is the openness of the city walls which is a ring of earth that is in contrast with the tablet in the box where the tale is saved for posterity. Figure 22. Nonduals of Being Existence Existence appears in the meta-levels of the standings at meta-level five. There is a phase shift at that level that is inexplicable from Being to Existence. But what we realize is that there is a fifth kind of Being called Ultra Being that is a singularity in the plenum of Existence. There we see Being from the outside through the externalities of existence. All the lower kinds of Being unfold from this singularity of Ultra Being that may be a transcendence or the unconscious, i.e., supra or infra limit. But the Standings go on and that is because the aspects collapse together as we go higher and higher in the standings. The aspects transformed at each new standing until we got to Existence which has the aspects without Being getting in the way, and tainting Existence, obscuring it. From the Standing of Existence which is characterized by being neither aspect nor anti-aspect. This means neither identity nor 37 difference, neither truth nor fiction (falsehood), neither presence nor absence, and neither reality nor irreality (illusion). This state of neither aspect nor anti-aspect can be interpreted as either Void (Wu Ji as in Taoism) or Emptiness (Sunyata as in Buddhism). These are dual nonduals. So, the question occurs to us what is utterly nondual? And that is called Manifestation the next standing beyond Existence. We take this term from M. Henry who is referring to Meister Eckhart’s97 description of the Godhead. Manifestation of the Attributes of God is the context for describing the Non-Manifest of the Godhead which is like a desert without any attributes which he calls the Essence of Manifestation98. The most interesting thing about Meister Eckhart’s picture of the desert of the Godhead is that he says it boils. This boiling is a way of talking about Interpenetration as the Fire because when we do wrong to things that we are interpenetrated with that is the experience of the Fires of Hell. Paradise by implication is when we are in harmony with those things we are interpenetrated with. Meister Eckhart was greatly influenced in his version of Christian mysticism by Islamic Mysticism, i.e., Sufism. His basic critique is of the ‘Ontological Monism’ of Heidegger. He posits that there is something, the Essence of Manifestation that is never manifest. This is basically the point that Heidegger explores in his Contributions99 book about Beyng where Lethia (closure) comes before and is more primordial than Alethia (disclosure). Manifestation is positive and full and is characterized as the Sifat (Attributes) of God. Beyond that is another standing which is the Amanifest beyond Manifestation (seen) and the NonManifest (unseen) which is associated with the Dhat (Essence) or Godhead known through negative theology (like nirguna Brhaman). At the level of Manifestation, the aspects of Identity and Presence collapse together into the Way (Sharia, dao). At the level of the Amanifest these composite aspects further collapse together giving a condensate or singular, like the Bose-Einstein condensate. The opposite of Existence is called the Quintessence. The Quintessence is both an aspect and anti-aspect at the same time. It is the Philosopher's Stone, i.e. primordial substance of the zeroth degree. Manifestation is the generalization of the Quintessence which is suprarational. It is the Aspect and anti-aspect in conjunction. Existence is the rock beside the road that no one cares about, no one projects value on which no one moves. Quintessence is like the large Rock that Plato talks about in the Laws that is on no boundary (Laws 842e-843b), it is in fact the stone from which all boundary stones are measured. For instance, like the Omphalos100 at Delphi. Quintessence is not Being. Being is in fact mixture of Aspects and Anti-aspects or their isolation from their anti-aspect. We try to purify Being from the antiaspects but it is always haunted by the anti-aspects. And this is what makes Being obscure, tainted, tarnished, or even poisoned. Existence is clear like Air being more pellucid while Being is somewhat less diaphanous like Water, less transparent. Existence is like being Naked while Being is like having clothes on. Non-existence is like empty space beyond the 97 Flasch, Kurt. Meister Eckhart : Philosopher of Christianity. , Translated by Anne Schindel and Aaron Vanides, Yale University Press, 2015. Schürmann, Reiner, and Eckhart. Meister Eckhart, Mystic and Philosopher : Translations with Commentary. Indiana University Press, 1978. Eckhart, and Bernard McGinn. The Complete Mystical Works of Meister Eckhart. , Translated by Maurice O’C. Walshe, Crossroad Pub. Co., 2009. Mojsisch, Burkhard, and Orrin F. Summerell. Meister Eckhart : Analogy, Univocity, and Unity. B.R. Grüner, 2001. Dobie, Robert J. Logos & Revelation : Ibn ’Arabi, Meister Eckhart, and Mystical Hermeneutics. Catholic University of America Press, 2010. Langley, Michael. Dissertation at Graduate Theological Union. A Historical and Philosophical Juxtaposition of Meister Eckhart and Baruch Spinoza. 2014. Shah-Kazemi, Reza. Paths to Transcendence : According to Shankara, Ibn Arabi, and Meister Eckhart. World Wisdom, 2006. 98 Henry, Michel. The Essence of Manifestation. Nijhoff, 1973. 99 Heidegger, Martin, et al. Contributions to Philosophy (of the Event). Indiana University Press, 2012. 100 https://en.wikipedia.org/wiki/Omphalos_of_Delphi 38 atmosphere perfectly transparent with no medium. But air is compressible while water is not so air has more dynamics than fluids. So, the Air of existence is a richer medium than water which is less transpicuous. Figure 23. Intertwining of Being and Existence But there is a specific history that relates Existence and Being in the Western tradition. It was the Arabs that mediated the transmission of Aristotle and Plato to the Latin Europeans. They did commentaries on the Greek originals and in them, they distinguished Being in Greek from Wujud in Arabic. Wujud is the term for Existence par excellence. They use the word Kun as a technical term for the surplus of Being over Existence. But this is in fact an error because Kun actually means Manifestation. Arabic has terms for Existence (Wujud) and Manifestation (Kun) but no Being. But in the translations, these terms were used to denote Existence which is the normal standing on the one hand, and the surplus of Being over Existence as Kun treated as a technical term on the other hand. As a side note, Schelling used Kun and related it to Can and made this the basis for his theory of Potencies101. Thus, the Arabs surreptitiously introduced Existence as Wujud as a baseline into the Western tradition, even though that is not in Greek. Rather in Greek is the there is (to on) which is a pointer to Existence from within Being instead. It lived an implicit life in the Western tradition until the rise of existentialism which was looking for a different term than Being. But when this term was first introduced it was used to denote the difference between Pure Being and Process Being. So, Existence is a standard term in the Western tradition introduced by the Arabs from their Existential which was Wujud. Wujud means finding after searching and up-welling which can become ecstasy. Existence originated as Wujud and lived latently as ‘Existence’ within the tradition, but became Ex-sistence102 (Projection) that was 101 https://www.academia.edu/45240096/Schelling_Discovers_the_Higher_Logical_Types_of_Being “Ek-sistence is a condition of being outside of oneself, of not fully coinciding with oneself or being reducible to one’s current properties. The ek-sistent, Heidegger explains, is “set outside of itself,” “ex-posed” (aus-setzend, GA9:189/144). Human existence, 102 39 seized upon and became an issue when Existentialism 103 was introduced. However, ‘Existence’ in this sense is like a floating signifier. It is meant to represent a new kind of Being beyond the normal type of Being. So, for instance, when Kierkegaard uses the term Tilværelse104 means being here or being there in Dutch which implies something like Pure Being. However, Tilblivelse and at blive til has an implication of becoming or living. So here Tilblivelse and at blive til indicate Process Being, i.e. becoming. On the other hand, Existents in Kierkegaard means “to stand out” which is the normal meaning of projection. Kierkegaard is attempting to indicate both Pure and Process Being in his Dutch terminology. However, when Hyper Being or Wild Being are the new types of Being that are explored these are considered the existential bedrock. And if you continue this application of Ex-istence to higher and higher meta-levels of Being then you eventually run into actual Existence at the fifth meta-level which is a sudden and inexplicable transition. The fact is that terminologies of Existence in the Western tradition tend in the first instance to point to other kinds of Being rather than to Existence proper outside of Being like Wujud. Finding actual pointers to Existence can be difficult. I remember looking for it in Nietzsche’s Thus Spake Zarathustra105 and found it in an Orientalist pastiche scene in which there were dancers in the desert106. Nietzsche was making fun of the orientalists. “Existence” should be a pointer toward existence but more likely than not it is a pointer to a different kind of Being that is taken to be existence from within Being but is just another face of Being itself. Breaking out of Being to experience Existence is not easy for us embedded in this worldview. Phenomenology talks about intentionality, and that every perception in consciousness is a perception of something. Husserl’s motto was “Back to the Things Themselves”. There is the intentional Heidegger argues, is ek-sistent in this sense.” https://www.cambridge.org/core/books/abs/cambridge-heidegger-lexicon/eksistenceeksistenz/C78548237FFDBE1D518259C7DFA0BC9C 103 https://en.wikipedia.org/wiki/Existentialism 104 “In the text itself the distinction between ‘Existents’ and ‘Tilværelsen’ is consistently observed, at the cost of some slight circumlocution with regard to forms of the latter. The former, as often pointed out, has the etymological sense of ‘standing out’ (exsistere) and has the feel of a philosophical category, while ‘Tilværelse(n)’ gives the more immediate sense of ‘being here’, or ‘being there’ (in general), and acquires the sense of ‘life itself’, or ‘this existence of ours’. The verb forms ‘at være til’ (to be there), ‘blive til’ (come to be, come about), etc., are translated in ways that circumvent ‘exist’ and its cognates, while in order to keep track of the distinction in the original the Danish is given in the footnotes.” Kierkegaard, Søren, et al. Concluding Unscientific Postscript. Princeton University Press, 2019. Note on the translation xxxviii. Widenman, R. (1968). Kierkegaard’s Terminology - and English. KIERKEGAARDIANA, 7. https://doi.org/10.7146/kga.v7i0.31469 p. 124. The copulative verb at være is in itself no problem, but as soon as Til is added we are in trouble, since we immediately find that our English vocabulary does not stretch far enough to equate with both at være til and at existere, and worse, we have no word or expression to render satisfactorily Tilværelse or at være til. Tilværelse is defined by Molbech’s dictionary mentioned above (col. 1213) as “a thing’s being, not alone in thought or in the idea, but in the real, in actuality (existence).” But then it continues with: “to have a pitiful Tilværelse (to live a pitiful life).” Tilværelsen, if used in a more general sense, gives a representation of the actual, persisting world with all its contingencies, attributes, etc., but it gives us a rather static picture. When applied to an individual it usually refers to his present life or welfare and is almost invariably — in colloquial usage — employed in such a manner as to indicate just how things stand with that person. A sentence such as “jeg er til for din skyld” would best be translated by “I am here (or exist) for your sake” .32 Existents, by contrast, brings us to the idea of being situated in time and space and thus accentuating motion as one of its essential ingredients; it has, so to speak, more breadth or extension, or, in Kierkegaard’s terminology — since the existence with which he is concerned is that of a human being — it implicates becoming or change. … Tilblivelse and at blive til present the above situation in reverse; it is not possible in Danish to differentiate between ‘to come into being’ and ‘to come into existence’, the two Danish terms above having to serve for both. Until the advent of Kierkegaard’s works this problem (as well as many others) was not to acute, but now where precision is required and with stress having been placed on existence and on an absolutely paradoxical form of generation, we become obliged to settle this question if we are to produce a faithful reproduction in English of Kierkegaard’s thought, especially since the category of change (Forandring) is pivotal in his thinking. Heretofore (with the exception of Prof. Hong’s revision of the Fragments), a maze of expressions have been drawn upon, with ‘coming-into-being’ and ‘to come into being’, respectively, as the most preferred. 105 Nietzsche, Friedrich Wilhelm, and Graham Parkes. Thus Spoke Zarathustra : A Book for Everyone and No One. Oxford University Press, 2005. Parkes, Graham, editor. Nietzsche and Asian Thought. , Translated by Setsuko Aihara, University of Chicago Press, 1991. May, Reinhard, and Graham Parkes. Heidegger’s Hidden Sources : East Asian Influences on His Work. Routledge, 1996. Parkes, Graham. Composing the Soul : Reaches of Nietzsche’s Psychology. University of Chicago Press, 1994. 106 Among Daughters of the Desert Section 76 in Nietzsche, Friedrich Wilhelm, and R. J. Hollingdale. Thus Spoke Zarathustra : A Book for Everyone and No One. Repr. with new chronology and further reading 2003, Penguin, 2003. 40 morphe (which is a projection, Dasein is pure projection) and the hyle which is the qualia or matter of consciousness. Then based on this duality there is noema which are the essences of things seen in consciousness through introspection and on the other hand there is the noesis which are the different modes of being conscious like cognition, memory, percepts, etc. Noesis and Noema are combinations of the Intentional Morphe and the Hyle in different proportions. Nomea is more Hyle and Noesis is more Intentional Morphe. However, we can see that this harkens back to Form and Content as aition107. The form is projected on content in this phenomenological model of Husserl’s. Gurwitsch108 tried to introduce the idea of the gestalt into Phenomenology and he brought into consideration peripheral phenomena in the margins of consciousness that are indefinite. This is a view of phenomena that places everything within Being within intentional consciousness. But beneath consciousness that is intentional is non-intentional (non-thematic) awareness that Husserl does not consider. It is this non-intentional awareness that uncovers and exposes to us our Existence. Being always covers over Existence. Zeus kills the Typhoon. Apollo kills the Python. These monsters have chiasmic names. The triumph of St George over the Dragon is a perfect example of this kind of suppression of the Awareness of Existence that lives silently under intentional consciousness. Existence is what you are aware of if you are not talking to yourself, and you are just looking around you with no particular intentions. For instance, just being aware of your body, your breathing, your feelings, your passing thoughts and imaginations or memories that you are not trying to control or direct. Today they speak of Mindfulness109 as a way of focusing on these ephemera of awareness. We do not value these ephemera that we are aware of because they well up and then fade away. They are what we find when we just become aware of ourselves. Later we might focus our attention on them and try to make something of them in some intentional way and then bring them into consciousness as more than an awareness, as something to think about, something to remember, something we imagined as determinate with specificity to be reflected upon. There is a whole level of awareness below consciousness with intention where we are just looking, just having idle thoughts, or perhaps are in a trance that is our interface with awareness. There are many things we are not aware of and these things appear to be processed by our unconscious. But we can be aware of things that we do not focus on and bring to consciousness intentionally They are unintentional circumstances of our situation that we are aware of but don’t focus on or do anything about. Our attention is elsewhere on the things we bring to consciousness that are important to us. 107 We do not discuss the other kinds of aition here, i.e., efficient cause and final cause. See https://www.academia.edu/3795321/What_are_the_Principles_that_arise_in_Practice 108 Gurwitsch, Aron, et al. The Field of Consciousness : Phenomenology of Theme, Thematic Field, and Marginal Consciousness. Springer, 2010. Gurwitsch, Aron, and Lester Embree. Marginal Consciousness. Ohio University Press, 1985. Gurwitsch, Aron. Husserl’s Theory of the Intentionality of Consciousness in Historical Perspective. Johns Hopkins Press, 1967. 109 Čopelj, Erol. Phenomenological Reflections on Mindfulness in the Buddhist Tradition. Routledge, 2022. Ferrarello, Susi, and Christos Hadjioannou, editors. The Routledge Handbook of Phenomenology of Mindfulness. Routledge, 2024. 41 Figure 24. Special Systems Schemas theory generalizes “Form” to other possible schemas like “Pattern” or “System”. Schemas Theory finds 10 schemas which include Facet, Monad, Pattern, Form, System, Metasystem, Domain, World, Kosmos, and Pluriverse. All these schematizations are the result of the intentional morphe giving spacetime an organization. But all the schemas are discrete organizations where things appear and have their hyle or qualia organized in a way that makes sense to us. But there are multiple schemas and they follow the rule of two schemas per dimension and two dimensions per schema. But there is also what remains unschematized of which we are aware but cannot put our finger on in a given situation because they do not fit the schema we are projecting. Schemas underly the presentation of entities within consciousness and they are much richer than just the schema of Form that Philosophy usually uses as its exclusive organizational template. There are really multiple templates for processing experience that are projected onto things that we have to deal with as we do arbitrage on experience. But Awareness shows through the cracks. For instance, A tree is a combination of a pattern and a form. It is a pattern of leaves on branches but stepping back and looking at the whole tree it is a form. In other words, the tree itself actually seen overflows the schemas we project onto it. We are aware of that overflowing and superabundance of actual phenomena. Part of that super-abundance is that any of the schemas could be projected on any given phenomenon. Thus, there is a difference between Ontological Schemas and Ontic Emergent Levels of phenomena. The ontic emergent levels are what are out there to be seen in terms of the various levels of coherence in the phenomena. But a given ontic phenomena might be understood through various schemas being projected on to it. The history of the Schema idea is covered by Umberto Eco in Kant and the Platypus110 so we don’t have to rehearse that here. Where Husserl says intentional “morphe” indicates “form” that is projected on hyle or qualia of experience of things, we can pick any of the schemas to project and they are not projected on disorganized phenomena but rather phenomena already organized into emergent levels within the phenomena itself. So right there our phenomenology becomes more complex because there are ultimately 10 distinct schemas that can be projected on the various ontic emergent hierarchies of things in Existence. When we talk about hyle or qualia we are talking about things we can become aware of and onto which we can project the template of a schema. There is a world out there 110 Eco, Umberto. Kant and the Platypus : Essays on Language and Cognition. 1st Harvest ed, Harcourt, 1999. 42 beyond the screen of hyle or qualia that is itself organized independently that we then perceive darkly through the lens of projected schemas. Existence is what we are aware of beyond the screen of hyle and qualia that appears to be the atomic level of experience in consciousness. But awareness overflows consciousness beyond that screen and actually goes to the things themselves making them visible by projecting schemas on them and then reading off of those gestalt-like responses to the projections as perceptions that appear to us in consciousness. It is here that Sense Certainty and Perception show up in Phenomenology of Spirit as described by Hegel. This description by Hegel has the structure of the View/Order Hierarchy that is part of Dagger Theory. Beyond Sense Certainty and Perception then Existence is a whole realm of experience we are aware of but which are normally ignored that we process to get ‘things themselves’ into consciousness so we can fulfill our intentions. The processing entails projection which is the work of Dasein as pure projector of the schemas from which we get a readback out of perceptions that are preorganized by the schemas which become part of our experience. Within the schemas we recognize things that we can then handle as part of our intentional operations on what appears to us in consciousness pre-processed that we are not really aware of doing ourselves. But there is more to us than just pure projection which is an idea that we can trace back to Hume that was taken up by Kant but really refined by Brentano who Husserl got it from and made it the key idea in Phenomenology. Heidegger abstracted out the intentionality as projection and called it Dasein. There is in fact the other side of us connected to our finitude even more than merely through death, which is related to Hiersein of Rilke that experiences wonder of life through things like gender, animality, and other finitude ignored by Heidegger that can lead to a deeper appreciation of the world and greater awareness of who we are as finite beings. Through a deeper kind of phenomenology that looks out at the vista of Existence, we would have access to everything we are aware of beyond intentional consciousness that is focused on Being but ignores Existence. Existence is all the things in the world that we leave in place, do not care about, and do not operate on behaviorally because we have no concern for them or value them explicitly so they have no Being for us, they merely Exist. Existence is all around us and is merely all the things we ignore in our world. We are aware of it but we have no concern for it nor any care for it except in passing as common courtesy. 43 Figure 25. A Diagram that attempts to explain Schematization111 This brings us to think about essences as Husserl understands them. They are the organization of things in consciousness that has structure rather than remaining unstructured hyle. It is here where Husserl plugs into the Platonic Theory of Forms (Ideas). Ideas have concrete actualized copies. Ideas can directly participate in those ideas as prototypes. Or Copies can indirectly be the appearances of essences that are constraints of properties which then mediate the relation of those copies to the idea. These essences are called ousia in Plato that order exemplars based on the structure of the Idea. Husserl only has one way of worldmaking which is expansion and contraction. If we expand a cup to be very large so we cannot drink out of it, then it is no longer a cup. By expansion and contraction, we test essences to make sure they have the necessary fit, function, and schematic formation that is necessary to make things work within our world. Goodman suggests other ways of Worldmaking112 beyond the expansion and contraction of essences. Charles W. Rusch, “On Understanding Awareness”, Journal of Aesthetic Education 4. no. 4 (Oct. 1970):58; Cited in Sensory Design J.M. Malnar and F. Vodvarka, U. Minnesota Press 2004. 112 Goodman, Nelson. Ways of Worldmaking. Hackett Publishing Company, 1978. 111 44 We need all the ways of worldmaking we can find. Husserl only deals with the mediated way that Copies relate to ideas. The other way is by direct participation in the prototype. In this, the idea is incarnated as an avatar within the phenomena itself. This is more in keeping with Heidegger’s late philosophy113 of things that speaks of the fourfold of Heaven, Earth, Mortals, and Immortals which is how Socrates describes the mythopoetic world114. While we are on the subject of Sumeria, it is appropriate to note that the relation that the Sumerians had with their gods implied the Theory of Forms (Ideas) and so this is very ancient source for this theory attributed to Plato. It comes out of a way of life of the Sumerians where they associated with and interacted with their gods on a daily basis. The Sumerians had thousands of gods even down to each person having their own personal gods. These gods had human form like the Greek gods. There was a pantheon of the most important of these gods that numbered somewhere between 30 and 100. But the key point that would become important later is that they represented their gods with Idols that occupied temples that were like family residences like those of other well-to-do humans in the city, only more so in every way. These dolls would be dressed, fed, and otherwise maintained as the empty center of the vortex of the general economy which produced surpluses that supported people who had no other work to do but maintain the temple and lavish a rich lifestyle on what were essentially puppets. So, the gods themselves were the Ideas that existed in a sublime realm beyond human experience and the puppets cared for by humans were Copies. These gods were said to be present in their idol statues and this is the idea of participation where the avatars inhabit their materialized likeness. Also, the gods of Sumera had attributes that were like the attributes of the Greek gods so it is clear that the Greeks borrowed their idea of a god from the Sumerians115 and not the Egyptians. So each god had an essence that was indicated by the associated paraphernalia of that god and its characteristics. And we should be clear that the Sumerians and Greek gods are what is called in Arabic Jinn116. And Jinn is said to eat by smell. And so it was the aromas from the elaborate dishes that were set before them in sumptuous meals that were how they received their sustenance before the leftovers were eaten by the Priests and others. So the feeding of the god's actual food which seems to make no sense does make some sense when we realize that it was the aromas of the food that were the means of eating by the gods that inhabited the statues and which had essential characteristics by which gods were always described. So, the Sumerians were Platonists and the Theory of Forms (Ideas) is the way they saw their relation to their gods every day that informed their religious behavior and concepts of what they were doing within a world inhabited by not just humans who were their slaves but also by these masters for whom they worked. This was a way to organize their generalized surplus-producing economy. The Surplus was given to the deities and then redistributed after the gift was formally received in the temple. The Temple of the god being worshiped became a nexus for the redistribution of the surplus that then sustained the higher non-productive part of the population who were living off the largess of the gods. The Theory of Forms (Ideas) is not just an esoteric way of framing the basis for mathematics and things made by craftsmen that do not exist in nature. 113 Mitchell, Andrew J. The Fourfold : Reading the Late Heidegger. Northwestern University Press, 2015, McEwen, Indra Kagis. Socrates’ Ancestor : An Essay on Architectural Beginnings. MIT Press, 1993. 115 Penglase, Charles. Greek Myths and Mesopotamia : Parallels and Influence in the Homeric Hymns and Hesiod. Routledge ; Published in the USA and Canada by Routledge, 1994, 116 El-Zein, Amira. Islam, Arabs, and the Intelligent World of the Jinn. Syracuse University Press, 2009. Like Faries or Elves described by Tolkien. Rašić, Dunja. Bedeviled : Jinn Doppelgangers in Islam and Akbarian Sufism. State University of New York Press, 2024. Kinga Németh. “The Jinn - the Culprit of the Arabic World.” Különleges Bánásmód, vol. 10, no. Special Issue, 2024. 114 45 Rather whole civilizations including the Greek but going back to the Sumerians were using this theory as their way of understanding how to interact with the idols of their Gods as stand-ins for the gods themselves117. Emergence The main phenomenon that I have tried to study in my career is Emergent Events. The first dissertation was The Structure of Theoretical Systems in Relation to Emergence118. All the real work I did on this subject back then was in a thousand pages of unpublished studies. The Dissertation was meant to be a simplification and a summary of the “Studies in the Ontology of Emergence”119. The Dissertation focused on Primary Causality which was a way into the subject of Celestial Causation that we see emphasized in the Epic of Gilgamesh. The main thing that was presented as a discovery was the meta-levels of Being. These later were explored in the context of ontomythology as a way of looking at myths in the Indo-European worldview. This was captured in my book The Fragmentation of Being and the Path Beyond the Void120. In writing that book I discovered Schemas Theory and Special Systems Theory and these became the focus of my attention in working papers written after that and in various published papers presented at conferences of INCOSE 121 and ISSS122. It also led to my second dissertation on Emergent Design 123 where I applied Schemas Theory to the problem of Design124 and developed Dagger Theory125 which also contains the Philosophical Principles126, Foundational Mathematical Categories127, and View/Order Hierarchy128. The study of Emergence took a turn when I started looking for the Foundational Mathematical Category series in Epics such as the Odyssey and Beowulf and found them there. In another series of studies I was looking for the Divided Line in various texts and found it in Phaedrus, Clouds, and Sermon on the Mount and tried to find it in other texts like Thus Spake Zarathustra. I also looked for it in the Epic of Gilgamesh and found it there. Another strand of exploration was concerning the Orthogonal Centering Dialectic129. It is in the Iliad with the story of Achilles and Agamemnon, but also I found it in the Odyssey. All of this research into Epics came to a head when I did my Structural Analysis of Gilgamesh in which I saw not just the FMCs but also the nonduals of Being in the text that gave way to a model of the Orthogonal Centering Dialectic as well. Suddenly I had a super-synthesis of all these lines of investigation centering on the oldest Epic in existence recovered from oblivion in the archeological remains of the oldest civilization. FMCs were the basic structuring mechanism of the narrative. That narrative was driven by the crimes of Gilgamesh and 117 Bottéro, Jean. Religion in Ancient Mesopotamia. Pbk. ed, University of Chicago Press, 2004. Bottéro, Jean. Mesopotamia : Writing, Reasoning, and the Gods. , Translated by Zainab Bahrani and Marc Van de Mieroop, 1st paperback ed, University of Chicago Press, 1992. Bottéro, Jean, et al. Ancestor of the West : Writing, Reasoning, and Religion in Mesopotamia, Elam, and Greece. University of Chicago Press, 2000. Bottéro, Jean, et al. Everyday Life in Ancient Mesopotamia. , Translated by Antonia Nevill, Johns Hopkins University Press, 2001. 118 https://www.academia.edu/2711376/THE_STRUCTURE_OF_THEORETICAL_SYSTEMS_IN_RELATION_TO_EMERGENCE https://etheses.lse.ac.uk/3174/ 119 https://eprints.lse.ac.uk/63498/ Incomplete manuscript 120 https://independent.academia.edu/KentPalmer/Fragmentation-of-Being-BOOK 121 http://incose.org 122 http://isss.org 123 https://www.academia.edu/34831961/EMERGENT_DESIGN 124 https://independent.academia.edu/KentPalmer/Foundations-of-Systems-Architecture-Design 125 https://www.academia.edu/70603073/IDEA_Dagger_Theory 126 https://www.academia.edu/70233422/IDEA_Philosophical_Principles 127 https://www.academia.edu/70234587/IDEA_Foundational_Mathematical_Categories 128 https://www.academia.edu/70598317/IDEA_View_Order_Hierarchy 129 https://www.academia.edu/40535203/On_the_Orthogonal_Centering_Dialectic 46 Enkidu that were related to the sequence of the Nonduals of Being. But the narrative took us beyond the end of the world where we received wisdom related to the essence of time and EMS as well as giving us a picture of the barzakh in the wall that Enki talked to overheard by Noah (Utnapishtim), so that we could retrieve the Orthogonal Centering Dialectic from that ancient epic as well. This was a stunning turn of events. I tried to read further in the Akkadian and Mesopotamian (and Sumerian) material and considered doing a commentary on the Epic to try to show in more specific and concrete terms that this interpretation worked with the specifics in the text. However, at that point, the Pandemic came along and I was distracted by other projects. Now I have gone back and edited that structural analysis paper along with other related papers in this series and it seems to me after all this time that the structural analysis still seems to hold water. But this brings us back to considering the implications of the results of this interpretation. Because I have said that mathematics is written into the bedrock of existence, it is not surprising to find the FMCs there in existence prior to the entry of Being as the basic standing into the worldview. But the idea that the nonduals of Being would be there and that we could even glean the meta-levels of Being as being embodied by the text is a surprise because this series attested in the Republic of Plato seems to have been specific to the content of Ratio within the Divided Line up to this point. Also, it is difficult to see how the meta-levels of Being could be there in the Epic when there was no Being in their culture. The fact that these things along with the Divided Line appear in later Indo-European epics does not shake our comprehension of the nature of Being, but the structural analysis of the Epic of Gilgamesh does because we wonder what else that appears as part of Being might be really part of Existence. It means the scope of Being is not as broad as thought hitherto. It brings up the question of what precisely is the role of Being in the tradition. Seems like many of these broad structures that we attributed to Being might have been present before in Existence. Emergence appears to have existed as a central part of the worldview from the very beginning. And the Orthogonal Centering Dialectic appears to be presented by the narrative as an antidote for nihilism also in that beginning. We can also see the Divided Line and the Meta-levels of Being there. It is really shocking. Many of the structures we have attributed to Being were there in Existence before the advent of Being as the primary standing in the worldview. If the structural interpretation holds then this shakes the foundation of our understanding of Ontology within the Western worldview, and much that we attributed to Being alone appears to have existed in Existence in the origins of our civilization in Sumeria that developed into Mesopotamia. I cannot convey just how surprising this result is to me. But it also shows how having data can change our theories significantly which is what Science is all about. We are studying the Western worldview. We want to know about its nature and structure. I thought I had a good idea of what this nature and structure was. But now that initial long-standing understanding is being challenged by this new data about the origins of the worldview. Let’s recap130. Only the Indo-Europeans have Being in their language131. This has come to predominate within our world due to the expansion of the Yamnaya people out of the steppes 130130 With a brief potted history. Olander, Thomas, editor. The Indo-European Language Family : A Phylogenetic Perspective. Cambridge University Press, 2022. Benveniste, Émile. Indo-European Language and Society. Faber, 1973. Demoule, Jean-Paul. The Indo-Europeans : Archaeology, Language, Race, and the Search for the Origins of the West. , Translated by Rhoda Cronin-Allanic, Oxford University Press, 2023. 131 47 of Russia around 4000 BC132. Agriculture was discovered in 8500 BC in Anatolia which was a natural breadbasket. The development of Irrigation allowed it to spread to the area of current-day Iraq near the end of the Tigris and Euphrates rivers around 4000 BC where the first cities were founded 133 . This is about the same time the Hittites as a branch of the Yamnaya culture entered Anatolia134. The first city was URUK, where Gilgamesh was king but close by was UR and other original large cities. At the peak of Uruk’s power around 3100 BCE, the city is thought to have been inhabited by 40,000 people, with up to 90,000 people living in the surrounding territory. Gilgamesh, who built the first wall around a city, had exploits that became legendary, and the first Epic was written about him which was developed over the course of the centuries in the Cuneiform written culture 135 . But that written culture was destroyed and lost to history around 1177 BC136. After that137, there was a dark age and then Greek Culture developed and Alexander took over the known world 138. The Greeks were replaced by the Romans. The Roman Empire split and Byzantium eventually fell and so the last bastion of the remains of Roman civilization was in Rome Italy speaking Latin which is in Europe 139 . The remains of the Roman civilization in Europe suffered greatly under the plague that wiped out a large percentage of the population in Europe140. This produced Feudalism which then slowly amalgamated those fiefdoms into states. Europe colonized the world starting around 1400 AD and after the colonial period, we have globalization where the Western worldview is still dominant throughout the world141. Thus, what started with the Yamnaya expansion around 4000 BC ended in a new colonial expansion. So today about 60 percent of the population of the earth speak IndoEuropean languages. This worldview established by technological and scientific advances now is threatening our existence on the planet due to global warming. That civilization is based on the standing of Being. It seems imperative that we learn as much as we can about our worldview so as to try to find a way to avoid extinction. Thus, there is reason to study the nature and structure of the Western worldview that revolves around the Standing of Being. Being itself is complex. There are several internal dualities within Being that might be emphasized. Because of Aristotle’s doctrine of Univocity despite these internal articulations, Being is treated as if it were one thing. But in actuality, it has multiple characteristics and features that are very different from each other including a complex fragmented root structure along with Having in Indo-European languages. Continental Philosophy under the rubric of Fundamental Ontology has begun to explore the various kinds of Being and we have Mallory, J. P., and Douglas Q. Adams. The Oxford Iintroduction to Proto Indo European and the Proto Indo European World. Oxford University Press, 2006. 132 Reich, David. Who We Are and How We Got Here : Ancient DNA and the New Science of the Human Past. First Vintage books edition, Vintage Books, 2018. 133 Podany, Amanda H. Weavers, Scribes, and Kings : A New History of the Ancient near East. Oxford University Press, 2022. 134 Anthony, David W. The Horse, the Wheel, and Language : How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World. Princeton University Press, 2010. 135 Radner, Karen, and Eleanor Robson. The Oxford Handbook of Cuneiform Culture. Oxford University Press, 2011. Glassner, Jean-Jacques, et al. The Invention of Cuneiform : Writing in Sumer. Johns Hopkins University Press, 2003. 136 Cline, Eric H. 1177 B.C. : The Year Civilization Collapsed. Revised and updated, Princeton University Press, 2021. 137 Cline, Eric H. After 1177 B. C. : The Survival of Civilizations. Princeton University Press, 2024. 138 Cary, M. History of the Greek World from 323 to 146 B.C. Routledge, 2024, 139 Boatwright, Mary Taliaferro, et al. A Brief History of the Romans. Second edition, Oxford University Press, 2005. 140 Aberth, John. The Black Death : A New History of the Great Mortality in Europe, 1347-1500. Oxford University Press, 20 Kitsikopoulos, Harilaos. Agrarian Change and Crisis in Europe, 1200-1500. Taylor & Francis, 2011.. 141 Greer, Thomas H., and Gavin Lewis. A Brief History of the Western World. Volume I, to 1715. Ninth edition, Wadsworth Cengage Learning, 2005. Quinn, Josephine Crawley. How the World Made the West : A 4,000 Year History. Random House, 2024. 48 interpreted these as meta-levels using Russell’s Ramified Higher Logical Type Theory. And we have tied these to Emergence by the idea that in the Emergent Event, a face of the world is projected if the Emergence is genuine. Emergent Events are discontinuous changes in the history of the worldview that determine how it unfolds. It turns out there is a dialectical relation between Emergence and Nihilism within the Worldview. We can connect how G.H. Mead describes Emergent Events with how Stanley Rosen describes Nihilism142. Nihilism143 is the background on which the Emergent Event appears. If the Emergence is genuine with a full face of the world appears and the Nihilism clears temporarily as the ordering regime of the Worldview shifts. If the Emergence is not genuine then nihilism is intensified and increased. However, over time Nihilism increases anyway because Emergences produce deeper nihilism for the most part. Whatever relief we get in an Emergent Event is short-lived and afterward we realize that the nihilistic situation has actually gotten worse. So overall Nihilism increases, and Emergence seems to clear that nihilism but in the long run intensifies it. A great exposition of this intensification of Nihilism is found in Jose Arguelles' The Transformative Vision144. The fact that the basic process in the Western worldview is the production of Nihilism was first stated clearly by Nietzsche in Will to Power145. The best view of what Nihilism is was given by Stanley Rosen in his book Nihilism which compares Heidegger and Wittgenstein’s philosophy as a Nihilistic dual. But then the question is whether Nihilism of this kind is central to the Western worldview itself. How we can see this is a central part of the Worldview is the situation of Achilles in his conflict with Agamemnon in the Iliad. However, the interaction of Nihilism and Emergence has not been explored enough. Nihilism is too dark while Emergence is too light, they are meta-nihilistic duals and the appreciation of this gives us insight into the surface phenomena of the worldview which produces nihilistic duals in all domains within the world but then on the other hand wipes clean that slate of built-up nihilism occasionally through Emergent Events that cannot be predicted and overwhelm us when they do occur. Emergent Events change everything in their wake. We cannot predict when they will come. But once they do come in a particular realm of endeavor then they completely reorder that realm deprecating whatever order existed previously. Whereas Nihilism sucks meaning out of the world by showing us that the opposing forces in the world are really the same, Emergence on the other hand, establishes differences that make a difference 146 in the world through instituting temporal discontinuities and dislocations within our world. Genuine Emergences cause history to be Rosen, Stanley. Nihilism : A Philosophical Essay. St. Augustine’s Press, 1969. Metzger, Jeffrey A. Nietzsche, Nihilism and the Philosophy of the Future. Continuum, 2009. Diken, Bülent. Nihilism. Routledge, 2009. Gertz, Nolen. Nihilism. The MIT Press, 2019. Whisker, James B., and John R. Coe. Nihilism: : The Philosophy of Nothingness. Nova Science Publishers, 2021. Stepenberg, Maia. Against Nihilism Nietzsche Meets Dostoevsky. Black Rose Books, 2019. Stewart, Jon. A History of Nihilism in the Nineteenth Century : Confrontations with Nothingness. Cambridge University Press, 2023. Weinacht, Aaron. Nikolai Chernyshevskii and Ayn Rand : Russian Nihilism Travels to America. Lexington Books, 2021. Possenti, Vittorio. Nihilism and Metaphysics : The Third Voyage. , Translated by Daniel B. Gallagher, State University of New York Press, 2014. Tongeren, Paul van. Friedrich Nietzsche and European Nihilism. Cambridge Scholars Publishing, 2018. Strickland, John. The Age of Nihilism : Christendom from the Great War to the Culture Wars. Ancient Faith Publishing, 2022. Weller, Shane. Modernism and Nihilism. Palgrave Macmillan, 2011. 144 Argüelles, José. The Transformative Vision : Reflections on the Nature and History of Human Expression. Shambhala ; Distributed by Random House, 1975. 145 Nietzsche, Friedrich Wilhelm, and Oscar Levy. The Will to Power. Volumes I and II : An Attempted Transvaluation of All Values. Digireads.com Publishing, 2010. Nietzsche, Friedrich Wilhelm. The Will to Power : Selections from the Notebooks of the 1880s. , Translated by R. Kevin Hill and Michael A. Scarpitti, Penguin Books, 2017. Doyle, Tsarina. Nietzsche’s Metaphysics of the Will to Power : The Possibility of Value. Cambridge University Press, 2018. Kofman, Sarah, and Duncan Large. Nietzsche and Metaphor. Athlone Press, 1993. Daskalakes, Derek T. Friedrich Nietzsche and the Will to Power. 2012. 146 Bateson, Gregory, and Mary Catherine Bateson. Steps to an Ecology of Mind. University of Chicago Press edition, University of Chicago Press, 1972. 142 143 49 rewritten to account for the change that has occurred. New possibilities not hitherto noticed spring into existence while others are closed off. New affordances appear in the present that allow us to do things that were not possible or not easy to accomplish previously. New myths and origin tales appear to justify the changes that have occurred without warning. This can happen at various scopes like with paradigms in Kun, epistemes in Foucault, and epochs of Being in Heidegger. The most important events in the history of the Worldview are the Emergent Events that define the evolution of the worldview in that history. But also, that history is rife with artificial fabricated nihilistic distinctions that cause the nihilism to intensify between emergent events that are only canceled with the advent of the cultural novum of the Emergent Event. Structural Analysis of The Epic of Atraḥasis Let's look at the epic of Atarhasis147 from Sumeria as an example of an Emergent Event, in this case, the creation of man. Summary 147 ▪ The conditions immediately after the Creation: the Lower Gods have to work very hard and start to complain ▪ Revolt of the Lower Gods ▪ Negotiations with the Great Gods ▪ Proposal to create humans, to relieve the Lower Gods from their labor ▪ Creation of the Man ▪ Man's noisy behavior; new complaints from the gods ▪ The supreme god Enlil's decision to extinguish mankind by a Great Flood ▪ Atraḥasis is warned in a dream ▪ Enki explains the dream to Atraḥasis (and betrays the plan) ▪ Construction of the Ark ▪ Boarding of the Ark ▪ Departure ▪ The Great Flood ▪ The gods are hungry because there are no farmers left to bring sacrifices, and decide to spare Atraḥasis, even though he is a rebel ▪ Regulations to cut down the noise: childbirth, infant mortality, and celibacy https://www.livius.org/sources/content/anet/104-106-the-epic-of-atrahasis/ 50 There is a background problem. The Igigi gods148 are having to do labor for the higher Gods, Anunnaki149. They rebel and as a result, it is decided to create man to replace them and to do the labor needed to sustain the gods as a whole. The creation of Man is the first Emergent Event. It solves the problem of the Igigi gods having to work all the time for the higher gods and thus is a relief to them. However, the proliferation of Men causes another problem which is that they are noisy and keep Enlil awake. Enlil tries to destroy them with a flood. But Enki leaks the fact that the flood is coming to Noah so he can save himself. Noah takes the hint and builds the Ark. The Ark is a second Emergent Event. It makes no sense to build a ship on the land unless you know a flood is coming. Noah gets wind of it via Enki talking to a wall but really seeking to inform Noah so his family would not be destroyed. The Flood does come, and Noah and his family are saved. They let out birds to see if the land had appeared yet. Basically, it is the same myth of Noah that appears in the Bible. The Jews were in exile in Mesopotamia when they wrote the Bible so this is an obvious borrowing. It also appears as the story that Noah tells Gilgamesh who visits him at the edge of the world. But what does this story tell us about Emergence? The first thing it tells us is that an emergent event like the creation of man solves some problems (Igigi gods having to work) but then creates other problems like the noise that bothers Enlil. So much so that Enlil decides to destroy Mankind even though it means that the source of food and service that man gives the gods would be curtailed. This might be called shooting oneself in the foot to spite one's face150. Enlil will make the gods go hungry or have to work again because he cannot put up with noisy humans. But once it is decided that the deluge would happen Enki divulges the plan to Noah so he can prepare. Enki is told not to tell the humans, so he talks to a wall and Noah overhears. In other words, it is indirect communication. To others Noah building a boat on land when there is no rain on the horizon was foolish. The Ark is a carrier for the seed of Humanity past the event of the Flood. Just as the warning is indirectly delivered, the plan to destroy all of humanity is only partially successful. Humans are left to do the work for the gods, but measures are put in place to make sure their numbers are limited so they don’t bother Enlil again. This inaugurates prophecy which is indirect communication between the gods and men. It eventually leads to Noah being immortal whom Gilgamesh visits to try to get for himself immortality. What we want to do here is conflate Man as an inaugurating Emergent Event with the Ark which is a subsequent subsidiary Emergent Event. Part of Mankind goes into the Ark and is saved from the Deluge. The nihilism caused by the emergence of Man is the noise that irritates Enlil. Enlil wants to wipe away that noise and chatter and thus get rid of the nihilism wiping the slate clean but also taking us back to a time when some gods had to work. This work is agricultural and produces the Accursed Share 151 that Bataille speaks of. The creation of Man inaugurates the 148 https://en.wikipedia.org/wiki/Igigi https://en.wikipedia.org/wiki/Anunnaki 150 https://malaphors.com/2014/10/02/you-are-shooting-yourself-in-the-foot-to-spite-your-face/ 151 Bataille, Georges, and Robert Hurley. Accursed Share. Zone Bks., U.S, 1992. Bataille, Georges. The Accursed Share : An Essay on General Economy. Vol. 1, Consumption. Zone ; Distributed by MIT, 1988. Coelen, Marcus, and Mark Hewson. Georges Bataille : Key Concepts. First edition, Routledge, 2016. Plotnitsky, Arkady. Reconfigurations : Critical Theory and General Economy. University Press of Florida, 1993. Hörl, Erich, and James Burton, editors. General Ecology : The New Ecological Paradigm. Bloomsbury Academic, 2017. Ross, Stephen David. The Gift of Kinds : The Good in Abundance : An Ethic of the Earth. State University of New York Press, 1999. Ross, Stephen David. The Gift of Property : Having the Good : Betraying Genitivity, Economy and Ecology, an Ethic of the Earth. State University of New York Press, 2001. Ross, Stephen David. The Gift of Touch : Embodying 149 51 slavery of Man to the Gods that Plato mentions. This means the lower-class gods called the Igigi no longer have to fulfill the role of man working to support the other gods. Due to the annoyance of the noise Enlil would take the gods back to a place where the lower-class gods the Igigi were servants again. The creation of man shifts the responsibilities of servitude in service of the gods. • • • • • • • • • • • • • • There is a deficiency in the situation within the worlds (Igigi gods have to work) Gods create Man to fill this role after the Igigi gods rebel. Man is created from a killed god (like Dionysus, like Christ) and thus is partially divine. Mankind does the work of supporting the Gods, but then is noisy (Nihilistic Chatter) Enlil wants to eliminate the noise and his solution is to eliminate the men. Enlil wants a clean slate where there are no more men to be noisy. He devises the plan to have a flood to accomplish his goal of wiping out mankind. But the other gods do not want to return to work so they hatch a plan to save some of mankind So, Enki leaks the plan indirectly to Noah Noah builds the Ark It starts raining and the flood actually comes and Noah’s family is saved Noah is granted immortality by the Gods. Limits are put on the surviving men who continue to serve the gods Gilgamesh seeks out Noah and is told the story of the Deluge which he brings back to his city Implicit in this account is how the emergence of man creates nihilistic side effects which Enlil wants to wipe away. We call this the Clearing of Being. The emergence of man produces the affordance that the Igigi gods no longer have to work. But that only happens because the Igigi gods rebel. So, the first nihilistic outcome is the revolt of the Igigi gods that questions the order among the gods. The creation of Man shifts this to a clear distinction between servants and masters because lower-level Igigi gods no longer have to work. But the work of men is accompanied by nihilistic chatter and noise that Enlil wants to clear, and he plans to do that by wiping out men but that means the Igigi gods will have to work again. So, the gods plot to undermine Enlil's genocidal plan. Enki leaks the plan indirectly to Noah who acts on it. The Ark is built by the townspeople and Noah feeds them for their Labor. The Deluge comes and Noah and his family and the seeds of other animals also are taken into the boat. Ark and the family and animals and grains that the boat carries are allowed narrow survival against the odds subverting the plans of Enlil. Humans survive but their births are limited so they will not make so much noise in the future. Ark is a System and the earth overcome by the crisis of the Flood is a Meta-system. Mankind is really those that survived the flood before that they were proliferating out of control and although they were doing work freeing the IIgigi gods of that responsibility toward the other gods but creating the side effect of noisiness at the same time. The nihilism of noisiness and chatter had to stop. Enlil was going to stop it at any cost, by stopping people. But he did not succeed due to the intrigue of other gods who supported human existence and worked for them. Out of it, we get the survival of men who continue to work for the gods and the beginnings of prophecy. Noah got the Good. State University of New York Press, 1998. Ross, Stephen David. The Gift of Truth : Gathering the Good. State University of New York Press, 1997. Ross, Stephen David. The Gift of Beauty : The Good as Art. State University of New York Press, 1996, 52 immortality out of it. He gives Gilgamesh the wisdom about death that he needs to carry on in the world despite his grief for Enkidu and fear of his own impending death. The wiping out of humans to return the peace prior to their noise after their creation to work for Gods is an example of Pure Being. That means that there would only be gods again and no men and the gods have as their nature Pure Being and they are present-at-hand to each other in their assembly. The work that the humans do for the gods to support them is an example of Process Being. We see the ready-to-hand in the tools that the Igigi gods use and then destroy when they rebel. The indirect communication between Enki and Noah is an example of Hyper Being. This is what Deleuze calls quasi-causality. It reflects the fact that the gods as a whole both want men to survive but also want peace and quiet. It is an ambiguous message that is received from Enki yet Noah decides he knows what it means. Wild Being is the Deluge itself that comes in to destroy all humans without Arks to take refuge in. Ultra Being is the blood of the god that is killed to make it possible to make men who are useful. Men are domesticated by the Gods. They are treated as tame animals that are made to do their labor and work in the fields producing grain with as much surplus as possible. Grains are a mixed blessing because living in cities is not very healthy for humans152. The extra grain that is produced, the Accursed Share153, is lavished on the Gods in the Temples at the heart of the cities. This is a means of redistributing the extra resources to those in the Temples that maintain the god's magnificent lifestyle by feeding, clothing, washing, carrying around effigies, and idols that represent the gods who cannot actually use what is presented to them. Yet the surplus population that does not participate in the production of the surplus yield get to consume what is left over from the meals of the gods. The god's temples act like a bank in as much as it takes in surplus gifts and redistribute the goods that were dedicated to the gods to sustain others within the general economy of the city. What is produced in the temple by craftsmen and maintenance workers like cooks are all sorts of luxury goods for the gods that otherwise would not exist. Notice the analogy between the Ark and the City. The city was a new invention in Sumeria. It gathered together the people into a systematic container that otherwise were scattered in small villages. Humans that lived in cities were fully human meaning tame and civilized, unlike the wild men like Enkidu who lived in the wilderness and were sympathetic with the animals. Those who lived in the cities served the gods who were dolls taken care of in their temples by priests. These dolls that were treated as if they were humans were fed and cared for within their temples. They were the empty center around which all the work of producing harvest surpluses went on. The priests controlled the work that produced the goods that those who lived in the temple needed. It was a general economy because it had an accursed share above and beyond what was needed to survive. This surplus was used to support the gods and it was pretended that it also fed the gods who oversaw the work of the griping humans who were slaves of the gods including the Igigi gods who used to do this work. So, the Ark is analogous to the city which is like a ship in the world that has the whole population of the city within it. Mankind in the ark is self-sufficient as the flood rages beneath them. Mankind in the City has all the paraphernalia of civilization that does not exist in the wilderness beyond the city. But the city has a meta-system within it as well. The floating signifier in this meta-system within the city is the god which is a doll that ‘lives’ in a temple that mimics the Ruler. The Ruler is the first servant of the God. He organizes the agricultural work that supports the city. He demands the extra labor of the citizens to produce a wall to protect the city 152 153 Scott, James C. Against the Grain : A Deep History of the Earliest States. Yale University Press, 2017. Bataille, Georges, and Robert Hurley. Accursed Share. Zone Bks., U.S, 1992. 53 which needs a gate that he procures with the help of Enkidu. There is a deflection here because the god which is the source of power is really a floating signifier that the ruler uses to justify the work that supports the city. Humans' attention is diverted to the gods and their worship to justify their work, but also take their mind off the rulers that were pushing them to produce ever more so that non-productive humans could hang on and be supported by the surplus. That surplus was supplemented by whatever could be taken from other cities in martial campaigns led by the ruler. When these cities first appeared with 40,000 people gathered together all of a sudden the only central buildings were the temples and there was no wall. It was the conflict with other cities that necessitated the building of walls. Some of those temples were Ziggurats, multi-story temples with stairways to the sky that come down to us as the tower of Babel in the Bible. Mankind was made with the blood of a god, Gilgamesh was 2/3 god and 1/3 human. Mankind was an offshoot of the gods that replaced the Igigi gods as workers when they revolted. However, the high god An sent angels with the arts of civilization, Me, that were collected by Enlil and handed over to Enki to guard who inadvertently gave them to Innana (Ishtar) who gave them to men. But those arts of civilization were delivered by seven Angels to mankind 154. They were a heterogeneous collection of the mechanisms of civilized society that existed in the first Cities as the way things were done and the supporting equipment needed within the city to carry out human business as well as pleasures. The city was organized through the Me. But Me is the central standing which is a copula when it is a verb. The other standings are gub and gal2 which is associated also with gal1. Gal2 𒅅 is the door of the city which is nondual between inside and outside. Gal1 𒃲 is the wonder that is felt when standing (gub 𒁺) at the door looking in or out. It is at these gates of the city that observers stood watching what came in or went out which was correlated with events in the city. This way one could auger what the gods might be planning next to have occur within the city. They took as signs of the effect of Celestial Causes on the city what came in the four gates of the city. We start to see that the emergent event of the advent of man has a complex structure. Ark stands between Man and City. Through the Ark, men come to inhabit the City after the Deluge. Through the ordeal of the narrow survival of men, they received their essence that constrained their reproduction and the length of their lives so they were less annoying to Enlil. The Ark therefore mediates the Idea of Man as a perfect being and the embodiment of men within the city. The Ark because it allowed a small number of men to survive allowed the essence of those men to be altered so that they are more finite than they were when first created before the Flood. The Ark therefore gathers the participation of primordial perfect Man as Ideal in his limited current copies and the altered essence of current men that makes them more finite so they do not approximate so closely the Ideal of perfected Man so closely as when he was first created. We see how nihilism appears as work for the gods and the noise made by humans. Enlil wants a Clearing of Being wherein all traces of men are erased from the earth after his creation thus getting rid of the nihilism of noise and chatter at the same time as getting rid of the substitute or supplement of men who do work for the gods as their slaves. The constitution of man takes place from the death of a god using his blood to give life to men. But men proliferate and cause noise and this has to be stopped. Instead of the slate being wiped clean there is an exception made and Noah is warned. He builds the Ark and his family survives. Measures were taken to limit the growth of the population of man to cut down on the noise. But men continued to work supplying the necessities for the gods including the 154 These angels are called the bright ones and they have been thought to be associated with seven flares from petroleum near the surface of the earth that existed in antiquity. 54 Igigi gods who no longer had to work. The prophecy came into the world so that men could get an inkling of what the Gods planned to do. The Ark was the prototype city but just carrying the family of Noah, which was probably the size of the villages prior to the establishment of the first city. Noah was given immortality and Gilgamesh went to visit him to get that from him, but he came back empty-handed. Deluge was a wild gauntlet that man had to go through where its population was reduced. We know from genetic studies that such a gauntlet did exist where the human population was reduced on the earth at some point so there is a single eve who is the mother of all humans. However, that happened much earlier in human evolution on earth. Figure 26. Foundational Mathematical Categories and Unconscious Operations of Deleuze 55 Foundational Mathematical Category series in order of the Philosophical Principles Atraḥasis narrative scenes Line numbers Emergent Meta-system alternating nodes and operations Null -2 Human Beings did not exist. Igigi gods did work to support higher gods Singularity -1 neganary Igigi Gods Revolt, set fire to their own tools, spaces & workbaskets [61] 1-45 EMS seeds node – the impetus for man's creation was the Igigi rebellion Site/Event/Intervention 0 zeroth as void Igigi Gods go to see Enlil to complain at night [70]. Enlil sends a messenger to talk to the Igigi and hear their complaint. 132-145 EMS creation operation – the action of the group together to make a request for relief Multiple 1 isolata The assembly of the Gods decides to create man. 150 EMS monads node – the entire pantheon of the gods meet together and decide to create man Set 2 relata Mami Midwife of the Gods is asked to make Man. She says that Enki should do it because he cleanses all. Sets up bath to cleanse all the Gods but one God is slaughtered Aw-ilu (meaning man155) who had the inspiration in the first place. 190 EMS mutual action operation – Midwife says it needs to be a joint effort Mass 3 continua Mami makes man from a Mixture of God’s flesh, blood, clay, and spit from all a gods. 225-245 EMS views node – all the gods are involved in the process Whole 4 synergy Man is made. The killed god is the spirit in man. Mami renamed Belet-kala-ili (Mistress of all the gods) 255-245 EMS schematization operation (Plan) – Man is formed Holon 5 integrity Atraḥasis' dream leads him to construct the Ark after Enki talks to the wall. ib35-ic35 EMS candidates node – how those who will survive is chosen by Enki Holoid 6 poise Deluge inundates the whole earth in a flood. i50; ii5iii20 EMS annihilation operation – The rest of humanity is killed except Noah’s family Nonexistence 155 https://en.wiktionary.org/wiki/aw%C4%ABlum#:~:text=aw%C4%ABlum%20m%20(plural%20aw%C4%ABl%C3%BB)%20(,human% 20being 56 Singular 7 = 1 fusion into new isolata Ark contains the seed of all humanity and the animals that support their life ii29-ii55 EMS seeds node – Seeds of a new epoch of human flourishing are in the Ark Null 8 = 0 least action in emptiness. ultra efficaciousness Mankind is limited by death in childbirth and other measures to keep the population down. Death of Men while Mankind survives to work as slaves to the gods. iii45-iiid5 Essence (constraints on reproductive properties of Man) Negenary (imaginary) -1 new singularity Atraḥasis is given immortality for saving humanity and renamed Utnapishtim Gilgamesh Epic The impossibility of human immortality is realized in the anomaly of Noah as gift from gods Table 2. FMCs as Emergent Event in Atraḥasis myth of human creation It appears that we can find an alignment of the FMCs with the unfolding of the Emergent Event of the creation of Mankind in the myth Atraḥasis. It looks as if not only is the scaffolding of the FMC series followed but also there is some relation to the structure of the Emergent Meta-system alternating between nodes and operations. This correspondence is not as perfect as that in the Epic of Gilgamesh with the Microgenesis of the FMCs and the Nonduals of Being/Existence. I thought that what was needed was another source that showed that the FMCs were involved in the Sumerian mythological tradition. But when I first read the Atraḥasis ‘creation of man’ myth it did not seem to fit. But as I started this section on Emergence I thought I would just try to see if the FMC series fit. Slowly as I worked with the narrative I could see the parallels appearing as I compared each FMC to the corresponding part of the narrative. But then as I worked with it further I could see some vague correspondence to the cycle of the EMS as well so I included that even though it is a more speculative relationship. The fact that this follows the FMC series without the fold of the microgenesis series is very helpful. What this suggests is that the Sumerian tradition is much more sophisticated than it first appears. The stories seem to us naïve and primitive compared to later epics. But this is belied by the fact that there is an implicit correspondence between story elements and these sophisticated patterns that are preserved in later epics. How much this is a projection is a question that needs to be further explored. The correspondence with the Emergent Meta-system (EMS) is not exact so this is probably more of a hermeneutical projection. If that projection turns out to be well founded that means the story is based on the EMS as a model of Existence. But the correspondence with the FMC linear series that we think of as a model in mathematics for emergence written in the bedrock of existence is much more exact but still not as good as the correspondence of the micogenesis folded series and the narrative of Gilgamesh. But the fact that we have now two different myths in relation to the FMC series in the Philosophical Principles order is significant. For the first time, we have a deep insight into the origins of the Western worldview and it shows that many of the features and patterns we see expressed in later Epics are already there in the first Epic and this other creation of Man story. And I think this possibility changes our outlook on our worldview. It is more highly structured than we might have imagined. The Sumerians and later Akkadians really understood their worldview deeply to be able to put its structures into narratives like this to pass on their knowledge of the worldview. This structure stuck and was elaborated on in later epics within the tradition. And so, this gives us an excellent view of the nature and structure of the worldview. The structure had to do with the FMC series, the kinds of Being meta-levels, the Orthogonal Centering Dialectic, the series of Nonduals 57 of Being that were embedded in the narrative of Gilgamesh some of which appear in the Atraḥasis myth as well as a confirmation (FMCs and vague hints of EMS structure). The nature of the worldview is seen in the fact that we can see the Divided Line in the narrative or Gilgamesh as well in a separate analysis which we see in many other foundational texts within the worldview. This means that they were self-consciously aware of these structures, and the structures not only captured the sequence and stages of the Emergent Event (like the advent of Enkidu or the creation of Man) but described the model of experience that seems to hold sway in the worldview from the beginning which was described explicitly by Plato (in his Republic) and Aristotle (in his Ethics) and then goes more or less unquestioned throughout the rest of the development of the Western philosophical tradition. However, some of the features of this model that we have attributed to Being seem to be there already in Existence before Being took over the worldview as the major standing. This factual material that comes out of our analysis causes us to reorient our understanding of Being narrowing its scope somewhat. It appears that most of the nature and structure of the Western worldview was in place from the beginning and the incursion of Being through the Hittites and later by the Yamnaya push into Europe establishing Being as the predominant standing did not have as great of an effect as we thought previously. This is a good thing when our structural analyses cause us to question our own assumptions and prior conclusions as we attempt to apply a scientific approach through structural analysis to our materials concerning the worldview. The Western worldview is better structured than we might have imagined and that structure seems to persist throughout its development. But that persistence is not so much dependent on Being as we previously thought but rather seems to be inscribed into Existence at an even more fundamental level which is wildly unexpected. Of course, more work needs to be done to see if there are other examples in various other Sumerian myths and stories that have been rescued from oblivion. It is just odd that we know more about this first civilization than we know about subsequent history within our worldview because they wrote on clay tablets and those have been preserved so that once they are deciphered their lost world opens up to us again and gives us access to the earliest historical strata of our civilization which is even more important to us than the Egyptian civilization because the characteristics of the Greek gods are very similar to those of the Sumerian gods even though the gods themselves are different. And without these structural analyses, the real meaning and intent of these epics remain hidden. The epics are like a manual for how to live in a worldview that produces nihilistic opposites like crazy and is shot through with emergent discontinuities in its history and development. Without the structural analyses, we remain oblivious to what our own epics are telling us. The fact that the authors of these narratives are packing this implicit information about the worldview into the narratives tells us that there is an unexpected sophistication to their thoughts about their own world. It really is a World-view in as much as it is a view that they attained which is self-conscious about the world in which they are living, enough to have deep insights into that world and to be able to structure a narrative that implicitly points toward these matters that are at the heart of our experience within the worldview. It is really astounding when you think about the implications of that self-knowledge of those who wrote these stories. And it makes you think that perhaps Hegel was right that there is some kind of ‘Absolute Knowledge’ in our worldview that was there from the beginning and that we must rediscover in order to understand fully our place within our own worldview. 58 Figure 27. Entire Emergent Event Arc [Large] 59 Figure 28. Downward Limb of Emergent Event Arc [Large] 60 Figure 29. Top of Emergent Event Arc [Large] 61 Figure 30. Upward Limb of Emergent Event Arc [Large] 62 Figure 31. Site/Event Situation [Large] 63 Figure 32. Embedded EMS Characteristics [Large] 64 Figure 33. Necessity of Nothingness and Wild Being in relation to Divided Line 65 66