About UFO Religions and An Ontological Gap Between Communicating Worlds

 About UFO Religions and An Ontological Gap Between Communicating Worlds

By Giorgio Piacenza

When does a genuine UFO contact group become "religious"? I see it in terms of people dogmatically holding on to some beliefs, a leader that cannot be challenged and followers continued support of that leader.

When one opens the mind and heart (or mind-heart system) to information that is essentially real but which challenges the status quo, the meaning-making process (inclusive of self-identity, physical needs, and group dynamics) of a contact group may fall short of the expressions needed to represent the contact experience more accurately.

This may be due to the fact that human nature is currently adapted to a physical world with a higher entropy level than that of (many or most) of the NHI. Hence, the contact experience may need to be artificially sustained by the "will to believe" that produces forms of (physical and socially related) negentropy necessary for keeping the group going.

Syntropy is the tendency of matter to converge in higher states of order as time moves forward. In unorthodox physics, it depends upon retrocausal influences and is considered necessary for life and precognitive phenomena to take place. Advanced NHI may be able to perceive more of the future than us. Thus, they may be able to use more future potentials in actual causal events because their consciousnesses would also be naturally adapted to physical worlds in which de degree of syntropy is greater.

Einstein’s original energy/momentum/mass equation for Special Relativity implied the existence of retrocausal influences on real matter because it was a quadratic equation: E2 = m2 c4 + p2c2 (where E is energy, m is mass, p momentum and c the constant of the speed of light).

The square root solution has a positive and a negative solution and the negative solution implies retrocausal influences. But – unfortunately - Einstein soon dismissed the negative solution because he felt that it didn’t have physical meaning according to experience. However, it is consistent with valid physical theories such as that of John A. Wheeler’s that includes “advanced waves.”

“The relativistically invariant version of Schrödinger’s wave equation (ψ) was developed by Klein and Gordon in 1926, by introducing the energy/momentum/mass relation of Einstein’s special relativity.”

Source: http://www.sintropia.it/journal/english/2010-eng-1-4.pdf

However, just like UFOs and the paranormal are dismissed, the physical meaning of the negative solution was also simply dismissed offhand.

The negative solution (-E) may relate to the paranormal, precognition, the expression of life in the physical world, and even a spiritual state of unity and confidence.

Consciously, we mostly experience the positive time-forward solution and the negative, time-backward solution seems to be detected subconsciously or by precognition and presentiment. But many physical NHI interfacing on Earth may live in alternate physical lower “densities” (also with lower inertias) in which retrocausal influences are more exteriorly visible in their outer objective quadrants and their subjective experience would – naturally - be adapted to this. Clear contact would require a form of healthy “fusion of reality densities.”

Moreover, the conscious awareness of these NHI may be able to consider and actualize more possibilities and basically experience a more fluid “extended present” in which future potentials are actual and associated with one or more possible pasts. More of what is subconscious or unconscious in us would be conscious in them.

One of the reasons for the interpretive misunderstandings may be that people contacting the energies, consciousnesses, and spacetimes of NHI (or other people) in realities that possess greater convergence or “syntropy” in linear, time-forward, cause-effect, experiential progression tend to interpret the future and possibilities as occurring soon or immediately within their experience of the present.

They would think that there are impending, momentous events (like a quick shift in dimensions) and would seek to validate this by misinterpreting scientific information (for instance that the Schumann resonance is increasing without differentiating the stable base frequency from its peaks and overtones).

This would be because – upon reintegrating themselves in our primary physical reality - they will continue to interpret more syntropic otherworldly things in linear ways adapted to a world of lesser syntropy and greater entropy. That is, a world in which future potentials do not manifest as actual causes with as much intensity as in the worlds of the “NHI” that have been contacted.

What ends up missing is a satisfactory convergence of forms of factual thinking cognition and gnosis/felt knowingness/feeling/recognition and – basically - the “will to believe” used to compensate for this scarcity is not aligned with an adequate integration of facts and feelings.

Both an excess of exterior material objectivism (exterior pattern rigidity) and an excess of “you-create-your-own-reality” subjectivism would represent distorting adaptations to a gap between primary human and NHI ontological realities and one of the main reasons why many “prime contactees” forming contact groups in our world may falter based on this. Facts and feelings must converge in a higher level of integration to better characterize or signify the worlds of (most?) NHI.

Remaining within a dichotomous insurgence against materialist skepticism of otherworldly realities, the New Age subjectivist dictum “you are what you believe” or “what you feel is the only reality that matters” delivers an incomplete attempt to bridge the entropic gap between ontologically distinct, experienced worlds.

In “UFO religions,” in order to sustain their understanding of the experience and the group going leaders end up extracting support (an expression of negentropy) from in-group and out-group supporters. This would also be coupled to their psychical and physical need to maintain internal coherence against entropy. But, unless this negentropy is converted into syntropy the group will not more authentically represent the otherworldly.

Humanity’s adequate convergence of physical and multidimensional science with spirituality/integrating universal principles/and a more comprehensive understanding of “religion” (as a more accurate convergence of objectivity with felt revelation), may evolve into a “factognosis” in which facts and knowingness - feelings cohere or match more perfectly.

We would be more clearly capable of representing worlds in which syntropy is more intense than in our (still primary) physical experiential world as we also rise to the occasion and learn to explore them consciously and at will.

Integrative epistemic reflexivity should be compatible with the rise of this (closer to nonduality) convergence of facts and knowingness or “factognosis.”

INTERDIMENSIONAL CONTACTS An Integral Search for Complementary and Transdimensional Patterns

 http://www.integralworld.net/piacenza32.html

Exopolitical & Integrative Comments on Steve McIntosh's "Why Centrism Fails and How to Achieve Better Political Cooperation"

My Comments on Steve McIntosh's "Why Centrism Fails and How We can Better Achieve Political Cooperation" whose link is found at http://www.culturalevolution.org/political-campaigns/why-centrism-fails-and-how-we-can-better-achieve-political-cooperation/#comment-26607

Steve McIntosh offers a clear and excellent understanding of the current political and ideological quandaries from an evolutionary, integrative perspective and, in my view, his proposals for creatively reconciling polarized ideological camps make sense. I also think that the integrative approach is the coming solution to the excess of polarization endangering society and governing, that is, unless dominant holon-like social factions escaping checks and balances, unless unacknowledged shadows lingering between social developmental levels constituting various types of hidden, unchecked power groups behind the scenes prove so formidable as to subvert the normal cultural evolutionary process.

We must allow faith-based, traditionalist findings to be recognized by modern and post modern ideologues and vice versa. In fact, there already exist values in common but the heroic defense of each other's valid truths or positions blinds in a cognitively disconnecting manner.

Upon overcoming the unnoticed hubris within incipient integrality, unable to see how it has also blocked away important truths from previous stages, I must say that the "Values Integration" path deftly proposed by Steve McIntosh (primarily based upon Ken Wilber's Integral Theory) is not a form of mediocre centrism sometimes understood as a lackluster Middle Ground often indistinctly catering to power and corruption or even to democratic principles as required. Rather, it is more like Aristotle's dynamic and virtuous Golden Mean which can constitute a synergistic, dynamic integration of the best society-building values from different ideological factions accompanied by the negation of the mutual negation of each other's positive values along with their negative ones as practiced today in a dogmatic fashion by polarized ideological social factions.

In fact, for quite some time, I had also been thinking along the same lines but find McIntosh's exposition quite clear and to the point. Seriously recognizing the positive contributions of all cultural ideological factions and associated developmental levels (even previous and beyond the named traditionalist, modernist and postmodernist stages) will also be a "test of integrality." I say this because there still linger important issues that are not well-considered within the integral movement which tends to be too closely aligned with acceptable issues found in cultural evolutionary stages close to the post postmodern. Thus, denials and or suppression or the submersion as subject of what could have been recognized as object a long time ago in important pre-modern traditionalist religious and pre-traditionalist religious stages have also been incorporated in the incipient integral stages of development. But this needs to change in order to provide a truly inclusive integral stage. Divine intervention and the otherworldly are both genuine and necessary issues for a comprehensive Meta Theory that reunites subjectivity and objectivity in the collective and individual across body, mind and spirit.

Besides income inequality, another shadow that lingers on from pre-integral stages is the formation of a kind of de facto oligarchy also hijacking and distorting the normal modern political process to a significant degree, a situation in which many of the largest corporations, the financial sector and some of most powerful families have gained an excessive ascendancy over The People as a multivariate analysis conducted by political scientists Gilens and Page demonstrated.

Besides this, there's the denial and the potential effects of recognizing what truly seems to be the existence of an assorted multi-realm-utilizing, non-human, intelligent presence associated to the truly mysterious aspects of the UFO phenomenon, something which has been either purposefully denied or suppressed due to modern social taboo and/or denied/misunderstood/vilified by some pre-modern, religious fundamentalists. Accepting of the ET presence and/or disclosing this semi-covert presence interacting with thousands (or perhaps millions) worldwide will - naturally - be interpreted according to the various pre-integral developmental perspectives in both positive and negative terms. Furthermore, secret, highly compartmentalized and officially non-existent research on this issue may be related to power groups partially or almost completely outside the purview of normal politics and constitutional checks and balances conforming what Historian Richard Dolan proposes as a "break-away civilization."

Finally, the potential for major enhancements in understanding about the nature of reality in connection to non-human, intelligence is applicable to religions, history, the social sciences, philosophy, law and the hard sciences is significant and not only possibly disruptive but also likely (and perhaps necessary) to stimulate a faster transition into a truly Integral or integrative, "post postmodern" phase.

An integrative recognition of the non-human intelligent presence associated with UFOs is necessary, but also a recognition in the Integrative, post postmodern community leading the way towards cultural reconciliation and a brighter future. This is crucial to assist the healthy intersubjective processing and integration of such a reality among all ideological sectors.

But the Integrative approach also has to evolve, recognizing the importance of the many faces of the otherworldly that was rejected in various ways across the so- called mythic-religious and modern stages of cultural development. This will allow the Integral Movement to wake up from its own unrecognized "myths" and shadows about the past (and hiding crucial aspects of the past), still too closely interpreted under modern and postmodern consciousness, premises, beliefs and methods.

http://www.culturalevolution.org/political-campaigns/why-centrism-fails-and-how-we-can-better-achieve-political-cooperation/#comment-26607

Giorgio Piacenza

Endo - Exo Toroidal Inter-Realm Diagram 1

Endo-Exo Toroidal Inter-Realm Diagram 1

TOWARD an INTEGRATIVE SCIENTIFIC and WORLD PHILOSOPHY via INTER-REALITY CONTACTS
http://www.integralworld.net/piacenza39.html 

Correcting Wilber on "Ultimate Being"

Wilber is a little confused. I like much of what he teaches but some corrections on some important details have to be made for Truth's sake and for the sake of orienting an emerging integral humanity. Otherwise, allegedly insignificant errors can get magnified and carried forward as shadow into subsequent stages. OK here we go:  It cannot be said that the "ultimate" is "being" in the comparative sense (as in being implying non-being either as complement (both and logic or as strict definition "either-or", no-middle-third-term-between-them logic). But understood as the one Being without any opposite, yes it can be adequately thus said. Thus, "pure being", "absolute being" and "only being" are adequate pointers and compatible with Judeo Christian negative theologies and compatible with Vedanta and other non-dual conceptual pointers to the ultimately mentally inexpressible Absolute. 

Also, the once suppressed JONANG "buddhist school" recognizes that vacuity is not empty as it is (in the so called third turning of Buddhism) Tathagatagarbha (Buddha nature essence), teaching given to relieve buddhists from the wrong view and obsession of holding on to nihilistic beliefs. This is the Maha Madhyamaka (or Maha madhyamika) or Zhengtong view that is not the popular with most other politically dominant Buddhist schools and it is compatible with most of the other major spiritual non dual traditions (mystical Christianity, Vedanta, Kabbalah, Sufi).  It is not exactly as the dominant Rangtong view for instance held by the Dalai Lama. In the Jonang core teachings also rests the possibility of reconciliation with some important Western, Middle Eastern and Indian thinking about the ultimate Absolute...perhaps also with the idea of “Wakan Tanka” or Great Mystery among the Sioux.

“Zhengton” means "other emptiness" and refers to "... the ultimate nature of reality is free from or empty of everything "other" than its absolute nature. In other words, a Zhentong view understands how one's own enlightened essence is empty of everything false in superficial relative reality."http://www.jonangfoundation.org/views-practices

Also, the Pure Being doesn't need to “forget” who he it she we ( ) is in a Panentheistic sense. That relative being “forgetting” may even be as vast as the whole multi realm multiverse itself and all relative sentience holding on to some form or degree of the “primordial negation” but it doesn’t exhaust the infinite possibilities of an Absolute Eternal Being. It remains infinitely transcendental while simultaneously generative of the illusion of non-being or relative being (ex nihilo) without the need for any external substance and thus instead doing it out of His own Being. And His infinity remains absolutely free from limitations, the created, Maya, and/or the illusion of finiteness as understood in non-dual Sufism, Christianity and the mystical side of Biblical traditions. And we always remain within the All Merciful Beloved, the Source of all relative being, all possibility and whom we recognize most intimately in First Person through compassion, caring, love, life and embrace.

And that Pure Being (the only One Being- God is One) can be understood in a relative way (as in a "Sajuna Brahman” or Brahman with qualities understanding) as First Person, Second Person and Third Person, for some as Father Son Holy Spirit --- or Will, Intelligence, Love, or MUNAY (feeling in the Andes), Yachay (Knowing in the Andes) and Yankay (acting, working in the Andes). Personal will, impersonal, organizing, universal intelligence, embracing love all necessary to conceive the most perfect Being above which nothing more perfect can be conceived. Without any of those qualities the Absolute as finite mind can conceive would be incomplete.  And that One Being (let’s call Him “God” to abbreviate) is Good because he it she ( ) is the Source of all being.

There are three universal expressions reflected in the four quadrants and the three Kayas; in the three main "pachas" (Hanan Pacha, Kay Pacha and Uku Pacha) in the Andes and many other ternary traditions. The actualization of the world of experience requires the reunion, meeting, encounter or confluence of the Hanan Pacha of (metaphysically prior) principles and the Uku Pacha (of ontological, future, undetermined but emerging possibilities), a meeting or encounter (TINKUY) actualized in the center of the mystery or "Chaupi" of Life (corresponding to non-dual consciousness experienced as feeling, awareness of object-knowledge and action). The Andeans didn't seem to relate too much in a explicit way to the non-dual (more of an essentialist, static, Greek, Indian, Western understanding). However, they experienced life actively embedded in it, recognizing that for anything to exist it must be in a relationship with other things and particularly with its complementary opposite or pair. They also did have - to a degree - either or, modern sense "rational" Yachay forms of thinking but emphasized relationship with all things that simultaneously were subjects ( a view which I hold...not unlike Father Thomas Berry).

Generally speaking (except for the most developed wise men and women) I also understand that they were "pre modern" (as Wilber would probably generalize), in the sense that they didn't differentiate and analyze as much in a Western Aristotelian, and modern-rational sense. However, their wisdom (by living under included middle, complementarity ultimately surpassing and including either-or, excluded middle distinctions) included integral aspects and cannot be so lightheartedly dismissed as "pre modern" and thus as pre pre pre integral altogether. This also amounts to a blind Eurocentric bias and to an insufficient and too selective inclusion of previous stage discoveries. In the Subtle Realm the intelligence of rocks and the spirits inhabiting mountains exists and they do it as subjects and can be integrally verified experientially in an integral scientific manner. All else is "integral folly and fear of properly integrating and disclosing aspects of reality due to the modern fear of being called "pre modern" or superstitious (another way of falling into the pre-trans fallacy and not living up to the challenge of truly leading the way for integral cultural transformation-evolution).

If the "Source" is ever transcendental to relative existence and to our unique individual perspective then the relation between Jesus as human and Christed Consciousness/Spirit/Logos as between God and us (also as 'sons of God') is ever perfectible, even if recognizing Source as a most intimate First Person coinciding with the essence of our unique perspective.  

INTEGRATIVE THEORY NEEDED FOR THE SOCIAL ACCEPTANCE OF A TRANSDIMENSIONAL EXTRATERRESTRIAL PRESENCE

The psychological tendency to generalize in the name of conventional science (where most academics have invested their self-identities) is seriously blinding the human species to the facts. Most cultural leaders simply don't want to know. They criticize against the UFO and ET contact reality repeating arguments in circles mostly without seriously looking at the best evidence and, when they can't win they often resort to discrediting "believers" (the new heretics). It is part of a false scientific attitude needed by consciousnesses that cannot and will not understand. 

This is widespread among academics and political and cultural leaders that sustain the established assumptions behind society and its major institutions. It makes it easier for the few "in the know" to act as "society''s super egos" reacting to supress and deny through utmost secrecy what they would have also denied or preferred not to be exposed to (the undeniable reality of an intelligent extraterrestrial presence) if they had had a choice. 

Thus, the few that are at ease with the denial (they prefer the denial) would have also been part of that institutional based group that may be called the "intelligentsia," the cultural leaders that prefer not to know or that blank their eyes or smirk when exposed to probable out-of-the-ordinary extraterrestrial information. 

However, more people in all sorts of venues are coming to realize that there's something real to a possible ET presence. Even people working in major institutions privately admit of a possible ET presence but dare not admit it publicly.

To our Earth-bound, conflicted, parochial species held back by dense material needs and restrictions, for which a dichotomous, outmoded logic is the source of its practical decision-making solutions it seems too incredible to admit something like the importance of transdimensional ETI science and the need to know who we are in relation to our cosmic brethren. 

In our current - initially transitional - stage adamantly held back by maintaining an excessively simple, dichotomous way of thinking (and feeling) about reality,  extraterrestrial contact issues don't seem to be politically urgent and - at this stage - are for the most part relegated to the activities of (often questionable) visionaries without much critical thinking or a good conceptual grasp of the classical material realism that "really matters" to the rest of the world. 

This is why (to connect with a more mentally advanced cosmic community that probably thinks in less restrictive terms), a world-wide, evolving, integrative philosophy bringing together the wisdom and genuine discoveries of all eras and peoples (quite likely by using a logic of the included middle) must rise under fundamental, undeniable universal principles replacing the ways of being that were perhaps useful to more primitive, short-term, simple, materialistic, inmediate survival decision-making judged mainly through external means. 

That integrative philosophy brings the humanities and the natural sciences together with empirical-experientially attained wisdom of the non-physical spirit realms. It also converges with the finest rational metaphysics and philosophies illustratinf them as compatible with each other. It elicits a deep Non Dual recognition of the essence behind world religions. It is compatible with integrative scientific models like the Quantum Hologram in which information, consciousness, fractal levels of material reality and energy can be consistently brought together. 

Without that emerging integrative philosophy (bringing together science and spirituality, the objective, subjective, intersubjective and inter objective) our best wishes won't take root and fructify and we might remain like inmature children, unable to be understood as independently responsible entities unified under universal but open-ended principles achieving sufficient species-wide planetary sovereignty as observed by older cosmic communities expectant of our development and-or willing to use us if we don't develop. 

GODEL, HOLONS, HEGEL and MEANING

Gödel, Holons, Hegel and Meaning © By Giorgio Piacenza Cabrera Gödel’s Incompleteness Theorem demonstrates a logical dynamic that uses the same principles as Holons: If the system is consistent, it also is incomplete. Also, the consistency of axioms cannot be proven from within the system. 

Holons are understood as both structural ontological and structural logical whole-parts. Holons are consistent units (they are whole) but holons also are incomplete (they need to extend and connect with other holons to be consistent). 

Some self-evident aspects of holons corresponding to axioms (such as their unitary or whole quality) cannot be logically proven in a complete way from within their system of component parts. We need to reach outside the whole and this, of course, forms a new relation, which in turn constitutes a new unit or whole and so on, supposedly ad infinitum. 

Hegel’s Dialectic functions similarly to these holon dynamics. In a sense, a thesis is a posit or element which requires the quality of wholeness or completion. The antithesis is partialness or incompletion and their synthesis is a relation that also instantly generates (or just is) a new thesis. 

Holons in relation become part of a system of holons at the same level of depth and this relation instantly forms a new unit or holon. If we state that a thesis is like an independent pole, the antithesis is like a dependent pole, the synthesis is like an independent and dependent entity (a holon). It is whole or independent and partial or dependent. 

If everything that is both recognizable and conceivable (both meaningfully and in the exteriority of nature) forms holons, Gödel’s Theorem of Incompleteness applies universally and not only to the domain of arithmetic. Gödel revealed the limitations of binary logic pertaining to the aim of creating a self-consistent arithmetic and to establish mathematics in these grounds. 

Since systems of ideas can also be considered as holons, the limits in the search for self-consistent logical systems of ideas using an exclusive binary logic (with a strong “excluded middle”) are also revealed by Gödel's discovery. 

All systems of ideas that have a unitary quality are expected to reach out to other systems to remain consistent. Maybe these discoveries establish that a dialectical logic is a more general case than binary logic, but I wonder whether if with dialectical logic instead of doing away with the excluded middle (required to make differentiations that work with duality). 

Aren’t we simply extending our understanding of how the relations between what is recognized offer a more encompassing, multivalued, and logically necessary possibilities? Thus in the so-called “Second Tier” awareness haven’t we simply increased our awareness of logical possibilities implicitly taking in a “both-and” kind of logic even while retaining an “either-or” kind of logic? Having we just expanded our understanding of what the Identity Principle -the most essential principle of thought- is capable of? 

Haven’t we just expanded our attitude away from the concretely differentiated in an epistemological shift towards the possible or potential and less differentiated in relation to that which is? Aren’t we perceiving a greater magnitude of being embedded in the relation among particulars? 

The holon is dialectic because of the following: BOTH the thesis and the antithesis are true AND the synthesis is also true. In contrast, using a binary logic with a strong excluded middle we would say: EITHER the thesis is true OR the antithesis is true. 

Interestingly, we need to associate the same principles with other open-ended philosophies that could be considered as multisystemic, Second Tier, and an improvement in rigor and logical thinking. For instance, Hegel’s dialectic, Gödel’s Incompleteness Theorem, and also Archie J. Bahm’s Organicism utilize or depend upon the partially complete and partially incomplete relations of Complementary Pairs. It is our capacity to intuit relations that transcends and includes a simple reductionist dualistic mode of thinking. 

This capacity probably depends upon a meaningful, unqualifiable ATTITUDE before the Identity Principle which could also be conceived as the Principle of Recognition of What Is. If we hold on to the complete and partial truth of the mutual exclusion of opposites, we utilize logic to recognize what is concrete and mutually exclusive. If we discover -besides the truth of exclusivity- that opposites also unavoidably require of each other, we establish a dialectical opening towards a new mode of integrating what is recognizable as real. 

We open our being and awareness to Integral Thinking. Gödel’s great discovery doesn’t just demolish pretenses to self-consistent truth sought from within formal systems; pretenses sought out by important logical mathematicians like David Hilbert and Bertrand Russell. 

Actually, the great mathematician Gödel was a Platonist, a believer in intuitively derived rational foundations for discursive thinking, foundations that could take mathematicians outside from the never-ending need to reach out for ways to demonstrate relative systems from without those systems. 

As I see it, he wanted to establish that non-formal, intuited knowledge is the basis of the axioms of the exactness of mathematical knowledge and that this exactness of mathematical knowledge cannot be absolutely demonstrated from within. As said before, I think that we begin by recognizing that which IS and the modes of relation of that which IS in a more ample or inclusive way. 

I think that intuitive intellectual perception transcends the incompleteness or insufficiency of either-or logic demonstrated by Gödel. That which IS discloses directly to the intellect in various ways every time we recognize something. 

I think that perceiving what is incomplete in duality and the nondual perception of Being combine allowing any kind of recognition to manifest. 

That which by definition must be (according to René Descartes’ sharp- and probably irrefutable- understanding of St. Anselm Ontological Argument), in fact, the only posit and definition that requires existence for the definition or posit to be recursively self-consistent with itself must be the essence of identity in contingency and non-contingency. 

This reveals as the Perfect Being that transcends and includes duality, reveals more and more inclusive ways of how that which IS can both manifest itself and be understood. Here epistemology converges with ontology, understanding with the requirement of being, a being as infinite, undefined space containing everything and allowing all forms, all holons to meaningfully, sentiently express under the strictures of limitation or time.