SUPERSANITY

The following is the abstraction of a  topic currently featured in V.H. Ironside, Behold! I Teach You Superman 

“And are not all things closely bound together in such wise that This Moment draweth all coming things after it? Consequently - itself also?”

Nietzsche

Physics is the product of man’s discontinuous understanding of time. It is an exact science because the principal features of a problem are limited to setting up as an intellectual quantity that which has hitherto consisted in the occurrence of an experience. Synchronicity, by contrast, is open to study only through the subjective method of self-examination, which science

discounts because it suggests a connection that goes beyond certifiable facts. Its own understanding is strictly causal, and mathematical reasoning is the only method that physics can recognize, whether derived from experience or cognition. Undeniably, therefore, the nature of classical physics may be most plainly seen in the limits of its tolerance. The Collective, let it be remembered, demands of its scheme of nature something besides this bright, hard light of deduction or induction. Namely a certain quality that we may call ‘Supersanity’, and which may conceivably include the unknown as well as the known without any sort of dependence of the one upon the other being demonstrable. Such Supersanity is, of course, irretrievably removed from men who live with and within a causal dynamic, and incapable therefore of being grasped as an element of the Collective by the conscious mind. 

            Yet, one cannot rest satisfied until a deeper unity between the individual and collective properties of the world has been observed, needless to say. But whether it has or not, it seems fairly plain to me that while the observed anomalies may well obey quantum laws (in effect, the blurring of the distinctions between object and subject), the scientific objections that oppose them are strictly subject to Newtonian laws. A disparity of judgment which continues to prevail

in contemporary physics as a baffling almost schizophrenic oddity, even though these are not matters of philosophical inference but questions of physical reasoning and analytical proof. For the irony of a discipline of indeterminate physics dedicated to the free and open flow of information being censored by the classical rule of cause and effect will be lost on no one. Hence, the conclusion at which I arrive is that the non-classical view of science and the paranormal are of the same derivation, but that the instant they are challenged by reason, quantum physics yields to analysis and ‘the paranormal’ becomes a causeless, purposeless, purely occasional shadow world of disparate and abeyant phenomena that interpenetrate our own. For if causality is knowledge conceived of as order, the unanimity of knowledge and being not only ceases to be self-explanatory, it ceases to be viable. In a word, being and causality are antithetical.

            With his assertions of science and causality, modern man subjects his instinctive experience to an interminable nexus of functional associations, blotting out the fact that the very concepts of space and time will cease to apply under extreme extra-sensory, or indeed, quantum-mechanical, circumstances. Nor, for that matter, is causality a given a priori rule, but a

mechanically determined a posteriori directive. In a word, causality is the willed form of reason. And  to acknowledge anything else would fatally undermine a theory which appears to draw a psychic analogy with the mind-expanding properties of a highly abstract branch of relativistic physics also known as quantum field theory, in which material ‘objects’ are subject to forces transmitted by fields with none of the discontinuity in thought peculiar to language or analytical perception.

            Proponents of homeopathy consider that water molecules retain a “memory” of whatever herb or ingredient was used in the original solution, and that accordingly the ultimate dilution is more powerful than the substance was to begin with.  Needless to say, this completely negates the way we compute or manipulate our biochemical information, and  the trick with the concept of the virtual particle, which really should be thought of as a virtual field, is that it exists at every point in space, so that each part retains the characteristics of the whole rather than having a specific location. While waves are encoders and carriers of all information, the particle

approach is satisfactory only if the data are representative of the phenomena one wants to measure, and if criteria exist which eliminate the possible complexity of the probalistic diffusion. For my point here is indeed, that this ‘sum-over-histories’ or so-called ‘path-integral’ approach is an equivalent way of understanding that there are areas of human knowledge which rely on unconscious, or collective, information and not just plain analyses of facts. A constant, inherent potential that never integrates into anything solid until the act of mindful recognition. And that is where the probabilities add up to synchronicities.  As a matter of fact, looked at from within its own sphere, such a sum-over-histories is by no means the undifferentiated mathematical residue it appears in the eyes of less qualified observers. It is nothing, if not the absolute knowledge, or the sum-of-its-qualities, which gives access to ever increasing conceptual scales and which embraces all the psychodynamic elements of the human mind as constituents of the universe itself.