Metamodern Existentialism
Moving Beyond Nihilism with Hauntological Discovery
“My mom transitioned today and she is now an ancestor. She drew her last human breath today, this morning. My baby sister, Banke, informed me, “Maami left at 3:53 pm.” I knew she was departing. I was ready for it.
My mother is now an Ère, the perfectly beautiful being. “Ènìyàn ò sunwọ̀n láàyè. Ọjọ́ a bá kú là á dère,” as Iya Oyo said one rainy evening. It means “A human is an ugly being. The day we transition is when we become beautiful.” A young woman ran from the rain, with lightning flashing and thunders rumbling, into my grandparent’s house to announce the passing of Iya Alakun, an elderly woman who sold beads and other jewelry in the neighborhood. Calmly, Iya Oyo said, “Ènìyàn ò sunwọ̀n láàyè. Ọjọ́ a bá kú là á dère.”
The proverb baffled me and I asked Iya Oyo to explain it to me. “Doesn’t Ère mean sculpture?” I asked Iya Oyo. “Yes, the meaning of Ère includes sculpture,” Iya Oyo explained, “but it is more than sculpture. The root of Ère comes from ‘re’ which means good, marvelous, excellent, beautiful, fabulous, stunning: anything that is delightful. It is from that same ‘re’ that you find “Ire,” which means something delightful. When you repeat “re” it becomes “rere,” and that means whatever is wonderful, pleasing, great, brilliant, amazing, magnificent.” So my wonderful is no longer human. She is now an Ere. She has returned to the ilé Ire (the mansion of goodness), where ẹni rere (good ones) live, for ever and ever.
My mother who taught me to love, not so much with words, but from the way she bathed me as a child, the way she touched my skin, looked me in the eye, and smiled at me. T My mother never caned me. If she was mad at me, she simply said so as softly as possible. Even as a child, she taught me to find and cherish my own space, to respect other people’s spaces, their rights to their opinions, and my right to express mine. She taught me to empathize with others, by showing me empathy; to listen to others, by listening to me. The only woman who left me in no doubt that she loved me is gone from this world, and she has now become an Ère, the perfect beauty. Sùn un re ò o, Yèyé mi rere. (Sleep well, my good mother). The painting here is an Ère, a representation of goodness, marvel, beauty and delight of motherhood. I was finishing the painting when my sister announced to me, “Maami left at 3:53 pm.”
— Moyo Okediji — https://ooduarere.com/news-from-nigeria/breaking-news/ere/
0. Context
a) Nihilism: Meta(modern) Individualism’s Lens
b) Nihilism: The Skeptics Nightmare
1. The Metamodern Mode
a) Metamodernism as Archaeological Therapy
b) Diunital cognition: Integrating cognitive dissonance
2. Meta Ado About Nothing
a) Philosophers and Poets
b) Meta-Nothing
c) Meta-Existence as a Meta-nothing
4. Forging A Metamodern Toolkit
a) Emanism: A system of Diunital Philosophy
b) Meta(th/d)eism: A Metamodern Spirituality
c) Earthseed: A Metatheistic Case Study
5. An Earthseed Cosmology: Emanism in practice
a) A meditation on Power
b) Existence as Change
c) Time as difference and repetition
d) Space as quantity and quality of Time
e) Light as a Heavy Assymetry
6. Conclusion:
a) General Relativity and Earthseed Cosmology
b)Future Investigations
References
0. Context
In Yoruba culture, and the philosophy of Ifa, it is traditional, to begin with both an offer of thanks to our ancestors, and an intention for our descendants. In order to give thanks to Ifa I would like to present the idea of Ori in brief. This definition will not be exhaustive. Ori means head. Ori means soul. Ori means the calabash that holds both the head and the heart, together. As such this text is a work of scientifically spiritual art. The author desires it to reveal the state of the art of life, and death, and the tensions therein. The reader is engaged in their own work of art in engaging with the text as coded art.
In this sense and in the sense of Ori we would like to begin with a shot meditation on Metamorden Spirituality. Spirituality often relies on theist beliefs in a soul or spirit. To move beyond this we take a cue from the Yoruba Philosophy of Ifa. As mentioned in the context an individuals Ori is the calabash that holds the head and heart. From this we see that from a Yoruba perspective it could be said the spirit and soul is found in the union mental and emotional capacities. This means while spirituality is found within in flourishes most when shared. Another way to see spirituality from an atheist perspective is seen in existentialism.
Nihilism: Meta(modern) Individualism’s Lens
Metamodern Individualism states that the individual is only indivisible from their environment, whereas Nihilism leads to an understanding that our environment has no real foundations of meaning, substance or value. This leads to a paradox as humans are both made from and shaped by our ever changing environments how we perceive and relate to existence as our fundamental environment impacts how we perceive and relate to ourselves.
Nihilism, the belief in the absence of inherent meaning or value in life, has long been associated with existentialism, individualism, atheism, and narcissism. As individuals reject traditional belief systems and moral frameworks, they are left to create their own meaning and value in a seemingly meaningless world. This often leads to a focus on the self and the pursuit of personal satisfaction and pleasure (also known as the hedonistic imperative).
However, this way of thinking can ultimately result in a sense of emptiness and lack of fulfillment. The search for meaning and value in a nihilistic world can lead to a constant search for external validation and satisfaction, leading to a self-absorbed and self-centered perspective. This can ultimately result in feelings of isolation and loneliness, as the individual is left to face the world alone without any sense of connection or belonging.
In response to this dilemma, the metamodern approach offers solutions by shifting the focus both through the individual and towards the mystery of existence itself. Rather than searching for meaning and value in external sources, the metamodern approach encourages individuals to find value and meaning in the mystery of apparent absence and lack within themselves.
By embracing the uncertainty and mystery of life, individuals can develop a more expansive and inclusive perspective. This allows for a deeper connection to the world and a greater sense of interconnectedness and belonging. In addition, the metamodern approach encourages individuals to engage in creative and reflective practices that help to cultivate a sense of meaning and purpose.
At its core, metamodernism is about investigation and integration. It seeks to bring together different ideas and perspectives in order to create a more integral and diunital, both-and, understanding of the world. This approach is based on the belief that no one perspective or way of thinking is complete. To further this endeavour we take the stance that Nihilism didn’t go far enough. Just as skeptics are often unskeptical of skeptisim itself, nihilists didn’t study and deconstruct the concept of nothingness that gives rise to the meaninglessness of existential dread.
In philosophy and science, the concept of nothingness has long been a source of fascination and debate. At its most basic, nothingness can be seen as a state of absence or lack, a vacuum, a void or emptiness that is devoid of any form of existence. However, this simple definition raises many questions about the nature of nothingness and its relationship to existence.
Another more literal way of thinking about nothingness is to consider it as a negation or a denial of existence and all its governing rules. In this view, nothingness is the opposite of existence, a state in which there is no matter, no energy, no life, and no consciousness. However, this understanding of nothingness has its limitations, as it relies on the concept of existence as a positive and definitive state. (Meta-realism states that what is real is always defined by what is not and visa versa. Therefore we ought to always look at (and centre) what is being negated.)
Another drawback of thinking about nothingness in this way is to consider that nothingness is literally being used as non-existence and yet is being used as a negation or a denial of existence, and a state of absence or lack that still has the potential of a defined and observable existence. We refer to this concept of metaphorical nothingness as “meta-nothing” in this text as it goes beyond the traditional understanding of nothingness as a simple negation or denial of existence.
The idea of meta-nothing offers a new way of thinking about the relationship between nothingness and existence. Instead of seeing these two states as opposites, meta-nothing suggests that they are interconnected and dependent on each other. In this view, nothingness is not simply a void or emptiness, but rather a fundamental and inseparable part of existence. By exploring the concept of meta-nothing, we may be able to gain a deeper understanding of the nature of nothingness and its relationship to existence. Along the way we synthesise some new metamodern concepts to help us navigate uncertainty
https://www.bbc.com/culture/article/20160303-what-is-the-meaning-of-the-scream
Nihilism: The Skeptics Nightmare
Nihilism is a philosophical and ethical stance that denies the existence of inherent, mind-independent values, meaning, or moral principles in the world. It is often associated with extreme skepticism and a rejection of traditional morality. Mind-independence meaning that the phenomena exists without depending on a mind to exist.
The term “nihilism” comes from the Latin word “nihil,” which means “nothing” or “not anything.” This reflects the core belief of nihilism that the world is ultimately meaningless and empty of inherent value or purpose. Nihilism has been associated with a number of negative effects, including depression, despair, and a lack of motivation or drive to engage with the world in meaningful ways. It can also lead to a rejection of social norms and a lack of concern for the wellbeing of others.
Nihilism is a philosophical and ethical stance that asserts the lack of inherent meaning or value in life. The term “nihilism” comes from the Latin word “nihil” which means “nothing” or “nonexistence.” The origins of nihilism could be traced back to the ancient Greek philosopher Protagoras, who is known for his famous saying “man is the measure of all things.” This statement may suggest that there is no objective truth or inherent, mind-independent value in the world and that everything is ultimately subject to individual interpretation.
For this reason nihilism is seen as a philosophical doctrine that holds that life is meaningless and existence is senseless. However, nihilism can also take more moderate forms, such as a skepticism towards certain beliefs or institutions, or a rejection of specific moral or religious values.Today, nihilism is often associated with existentialism, a philosophical movement that emphasizes the individual’s search for meaning in a world that is seemingly devoid of inherent meaning. We can see then that moderate Nihilism has its roots with the Skeptics of the ancient world.
The skeptics were a group of philosophers who emerged in ancient Greece and were known for their skeptical attitude towards knowledge and truth. They questioned the ability of human beings to know anything with certainty, and argued that knowledge is subjective and relative, rather than absolute and objective.
The skeptics were influenced by the philosophy of Socrates, who believed that knowledge begins with self-awareness and the recognition of one’s own ignorance. They followed this idea to its logical conclusion, arguing that because we cannot know anything with certainty, we must suspend judgment on all matters and refrain from making any definitive claims about the nature of reality.
The skeptics were not dogmatic in their skepticism, and they did not reject the possibility of knowledge outright. Instead, they emphasized the need for careful examination and questioning of all claims to knowledge, and argued that we should only accept something as true if it is supported by strong evidence.
The skeptics were influential in ancient Greece, and their ideas were adopted by later philosophers such as the Epicureans and the Stoics. They continue to be relevant today, as their emphasis on critical thinking and the need for evidence in the pursuit of knowledge remains an important part of the scientific method and modern philosophy. Their ideas meant the transition from the medieval to the modern era brought a rise in Deism, seeking God through critical thinking and eventually the scientific method.
As we can see the concept of nihilism has a rich history dating back to the ancient world before the end of medieval period. At times this skepticism was seen as a threat to the established order and was often met with resistance and persecution. Nevertheless in the modern era, nihilism gained popularity as a response to the disillusionment and skepticism that followed the Enlightenment and the scientific revolution.
Nihilism has been most commonly associated with the works of the German philosopher Friedrich Nietzsche, who is often credited as being the father of modern nihilism. He was highly critical of the traditional moral and religious values of his time and argued that they had become outdated and no longer served any useful purpose. Nietzsche saw nihilism as a natural consequence of the death of God (Whom Nietzsche stated we had killed) and the rejection of traditional moral and religious values. He believed that the death of God, as symbolized by the decline of Christianity, had left humanity without any sense of purpose or direction.
Nihilism has also been associated with the works of the Russian novelist Fyodor Dostoevsky, who is known for his exploration of the dark depths of the human psyche. Dostoevsky’s characters often struggle with the absence of meaning and purpose in their lives, and this struggle is often portrayed as a source of both psychological torment and creative inspiration in their search for individual authenticity. This period saw the emergence of individualism and the focus on the self and personal autonomy, as well as the rejection of traditional moral frameworks and values.
The transition from the modern to the postmodern era brought a rise in atheism and secularism, as Nihilism, Existentialism found no counter argument. In the postmodern era, nihilism became even more widespread as individuals continued to reject traditional belief systems and moral frameworks. This led to a focus on the self and the pursuit of personal satisfaction and pleasure, often resulting in a self-absorbed and narcissistic perspective. As seen previously the contemporary era of hypermodernity has only intensified the oscillation between modern and postmodern modes of being. It could be said if there is such a thing as neo-narcissism it is informed by neo-nihilism
Nihilism has been a recurring theme in philosophy and literature throughout history and continues to be a topic of discussion and debate today. While some view nihilism as a destructive and destructive force, others see it as a necessary step in the evolution of human thought and consciousness. Regardless of one’s stance on nihilism, it remains a powerful and influential concept that continues to challenge our assumptions about the meaning and value of life.
1. The Metamodern Mode
Metamodernism as Archaeological Therapy
Nihilism, the belief in the absence of inherent meaning or value in life, has long been associated with existentialism, individualism, atheism, and narcissism. As individuals reject traditional belief systems and moral frameworks, they are left to create their own meaning and value in a seemingly meaningless world. This often leads to a focus on the self and the pursuit of personal satisfaction and pleasure.
However, this way of thinking can ultimately result in a sense of emptiness and lack of fulfillment. The search for meaning and value in a nihilistic world can lead to a constant search for external validation and satisfaction, leading to a self-absorbed and self-centered perspective. This can ultimately result in feelings of isolation and loneliness, as the individual is left to face the world alone without any sense of connection or belonging.
In response to this dilemma, the metamodern approach offers a solution by shifting the focus both through the individual and towards the mystery of existence itself. Rather than searching for meaning and value in external sources, the metamodern approach encourages individuals to find value and meaning in the mystery of apparent absence and lack within themselves aswell.
By embracing the uncertainty and mystery of life, individuals can develop a more expansive and inclusive perspective. This allows for a deeper connection to the world and a greater sense of interconnectedness and belonging. In addition, the metamodern approach encourages individuals to engage in creative and reflective practices that help to cultivate a sense of meaning and purpose.
Metamodernism is a philosophical and cultural movement that has emerged in recent years as a response to the challenges of postmodernism. Metamodernism offers a way to move beyond the limitations of postmodernism and explore new ways of thinking and being. At its core, metamodernism is about synthesis and integration. It seeks to bring together different ideas and perspectives in order to create a more integral understanding of the world. This approach is based on the belief that no one perspective or way of thinking is complete
Diunital cognition: Integrating cognitive dissonance
Metamodernism is a philosophical and cultural movement that seeks to reconcile the seemingly opposing, paradoxical ideas. One ways of doing this is through diunital cognition. Diunital cognition use both-and thinking to complement dichotomous, either-or, thinking. It is based on the idea that the world is constantly in complex flux, awash with complementary perspectives, and that our understanding of it must evolve and adapt in order to keep pace with these changes. This approach has the potential to address the negative effects of nihilism by providing a framework for understanding the meaning and value of life in the face of an apparently meaningless or absurd world. By exploring the potential of metamodernism, we may be able to move beyond nihilism and find more fulfilling and rewarding ways of living.
Metamodernists often seek to find synthesis and integration in order to arrive at a more comprehensive and nuanced understanding of the world. The concept of diunital cognition is one way in which metamodernists seek to bridge the gap between rational and irrational modes of thought in order to gain a more complete understanding of the world.
Diunital cognition includes the the idea that we can use both our rational, logical minds and our emotional, intuitive selves to gain a more diunital (both binary and non-binary, dual and non-dual) and comprehensive understanding of the world around us. This was the original idea of Dostoevsky, and Protagoras. In fact both-and thinking was much more common in the ancient world. Diunital cognition is seen as an alternative to the traditional dichotomy of rational and irrational thought, which often pits these two modes of thinking against each other. By combining both modes of thought into Emotional Intelligence, metamodernists believe we can again arrive at a more nuanced and complex understanding of the world.
Emotional intelligence allows us to understand and empathize with the perspectives of others, which is crucial in being able to integrate cognitive dissonances. Cognitive dissonance result of hold multiple, potentially conflicting, beliefs at the same time. We loose mental harmony. Cognitive dissonance can lead to mental, emotional, physical and spiritual/existential imbalance, stress, fatigue, and disease. When we use emotional intelligence to integrate cognitive dissonance we build our capacity to hold multiple perspectives relieving stress and tension.
In order to increase our capacity to hold conflicting beliefs we must be able to integrate cognitive dissonance. For example, one can hold a belief in a higher power or deity, while also recognizing the limitations of humans in fully understanding spiritual experiences, while being compassionate and respectful to atheists. Another example is that one can hold a belief there is no higher power as deity, recognising the limitations of science and rationality to explain the mysteries of existence and being compassionate and respectful to theists.
Diunital cognition, on the other hand, allows us to think outside of traditional binary systems and see the potential for multiple truths or perspectives. This allows us to be open to the idea of both emotionality and intelligence, both gnosticism and agnosticism, and both atheism and theism and reject the idea that one must choose between the two. Investigation and integration.
Together Diunital cognition and Emotional Intelligence allows us to integrate cognitive dissonances we may face. Some examples include the idea that Life is meaningless, while it appears to be filled with meaning. Or the idea that existence was either created by nothing or created by a god. Or how can it appear we can never know the answer to some of life’s most important questions while it appears we can know almost anything if the human race lasts long enough. Or how it appears emotions are irrational and intellect is heartless. These are just a few.
A technique for creating the synthesises required for cognitive dissonance is what I term trialectics. We take three positions, two binary opposites and a centre counterpart. We then explore and trial ways we can synthesise the best ideas from all the positions and thank the rest as we let them rest. We can start immediately by taking the binary stance of epistemological gnosticism and agnostism, and rejecting ignosticism.
Epistemology is the study the theory of knowledge. Here, knowledge is defined as a platform of beliefs we are almost certain of. Gnosticism is the idea that we can come to know if there is a god. Agnosticism is the idea that we can’t come to know if there is a god. Ignosticism is the stance that it doesn’t matter and we can ignore the inquiry.
One way to be both gnostic and agnostic simultaneously, moving beyond ignosticism, is by recognizing the limitations of our knowledge and understanding. While we may have knowledge and understanding of certain things, there are always things that we do not know or understand. We can be agnostic about these things so long as we are not aware of there existence. We can eventually become aware of their existence, if they exist, by acknowledging that we do not have knowledge or understanding of them. At the same time, we can be gnostic about the things that we do have knowledge and understanding of, recognizing and utilizing this knowledge to improve our lives and the world around us. Even if it is only the knowledge that we know that we don’t know something. This approach allows us to be both open-minded and skeptical, and to avoid the pitfalls of overconfidence and dogmatism.
Metagnosticism is the idea that we can simultaneously be both gnostic and agnostic, and reject ignosticism. This is possible through the use of emotional intelligence and diunital cognition, and in turn using them to integrate cognitive dissonance, which are key components of metamodernism. In summary, metamodernism, with its emphasis on emotional intelligence and diunital cognition, provides a framework for resolving the tension between gnosticism and agnosticism and rejecting ignosticism. This can be a useful tool in addressing nihilism and moving beyond existentialist despair. We will continue applying these metamodern principles to paradox throughout this text.
2. Meta Ado About Nothing
Philosophers and Poets
Here we will begin out Hauntology. Hauntology is the study of lack, and absence. Its a play on the words haunt (as in the ghost of lack, absence and scarcity) and ontology. Ontology is the study of the nature of being. In order to do so we’ll take a slight detour.
Historian Peter Kingsley tracks Parmenides origins in what is now Western turkey, the western tip of the gate to the east. Parmenides is a second generation immigrant. His father grew up in a seafaring town in Ionia, known for cunning exploration, trade and fishing. Ionia was also know for its Egyptian Mystery Schools. He became a refugee of the swelling Persian empire of the time. Part of a diaspora, a scattering of people.
Parmenides of Elea settled in Greek Italy, the crossroads between the south, the north, and the east. Between Africa, Present day Europe and Asia. Europe then could be seen as this region around the Mediterranean, this melting pot of cultures. To the west beyond what would become to be known as the Pillars of Hercules, waved a great sea of the unknown. But why this fascination with Parmenides?
Parmenides of Elea, is the Godfather of Western civilisation (cue ‘speak softly love’, I like the Ken Boothe version). He’s also the Godfather of Western philosophy and metaphysics. Where better to start a story about a brand of new-ancient philosophy? After all this is for all of Kate Tempest’s ‘Brand New Ancients’.
The first surviving pieces of written logic are fragments of a piece of text that gives the reasoning that nothing doesn’t exist. It’s called On Nature, by Parmenides. To be more clear the text sets out, with myth and poetry, that nothing cannot exist, as anything that can be thought of, anything that can be named, is a thing. Even if it isn’t real, even if it’s virtual, it’s still a thing and not actually literal nothing. In short the concept of nothing is in fact a literal thing as concepts are kinds things. (They are mind-dependent kinds, but still things that exist). Parmenides tells us he learns this all from the unnamed Goddess during a trip to the underworld.
He says nothing does not and can not exist as “the same thing can be a thought can be”. Nothing is non-existence. Non-existence is nothing. A thing is that which exists, if it exists its a kind of thing. Things include the material kinds, matter such as a rock. Things also include immaterial kinds. Here, the immaterial is defined as the kinds of things that are not made of matter and yet still exist. The immaterial includes things such as ideas, sound, light and energy (think waves, like magnetism). The immaterial is both not matter, and yet it is a thing.
When we think of nothing we often think of emptiness, of absence, of lack, of a negation. This is not nothingness. An empty cup, is a cup with a lack of, an absence of water. An empty cup is still full of air. The emptiness isn’t truly empty, it’s empty of one thing but another must fill it’s place. For a negation to be active, to be meaningful, it must be in relation to a thing, which is the positive assertion. A negation is simply another form of lack, of absence, of emptiness. No thing does not exist. Every thing exists.
Now we arrive, at the speed of thought, over a century later In Delphi, Greece. Pythia, priestess of Apollo, has just named Socrates the wisest man. Socrates, being the wisest man, shunned this terrifying claim, full of responsibility, and set about to challenge it, as a responsible person ought. He failed. He failed because, as Plato wrote in his work called ‘Parmenides’, Socrates was aware of Parmenides claim that nothing does not exist. Socrate’s knows he knows nothing and would tell people “I know nothing” despite appearing to know a lot. He knew that he be both knew nothing and he knew something. This reminds us diunital thinking was in popular use in ancient times.
There is another link between Socrates and Parmenides. The mystery schools. Statues to Apollo were found in Elea, similar statues to those found in the Eleusian Mystery School of which Socrates was a member. What is more of a mystery than nothing, non-existence? These schools were not keepers of secrets societies, but the schools of secrets, the Eleusian Institutes of Hauntology, where you could go to learn about mystery and so learn about everything
This is what I believe Socrates meant when he said to the oracle of Delphi “I know I know nothing” admitting his acceptance of her claim. Incidentally Pythia, the oracle of Delphi, was a priestess of Apollo. There is a final link between the practices of the oracle of Delphi and how Parmenides came to this realisation. Parmenides of Elea practiced a form of meditation, culturally adopted and appreciated from the old lands of the south and the east, called Incubation.
The practice was one of altered states. Parmenides achieved this by lying down in a dark cave, for several days and nights, away from the light of the world, to travel to the underworld. A practice reminiscent from stories of Moses, Jesus, Mohammed p.b.u.h, Yogis, and Buddhist and Daoist Monks. This technique was used for healing in these ancient times.
We know today that this kind of sensory deprivation leads to several hormonal changes within the body that can lead to hallucinations, and sometimes unfortunately mental illness when these experiences are unintegratable for the individual. The dark causes a spike in melatonin which is chemically one carbon dioxide molecule away from DMT, a known hallucinogen, and protective anti-oxidant.
We still have much ado about nothing. As we’ve seen nothing doesn’t exist. Nothingness is not part of the realm of existence, it is not possible for anything to happen within nothingness. Nothingness is a state of non-existence, and as such, it is not subject to the rules and laws that govern existence. This means that nothingness cannot be affected by anything, and nothing can happen within it. Therefore, it is not possible for anything to be affected by nothingness. So what is it that is being referred to? The game is afoot.
Meta-Nothing
If nothingness does not exist, then what we perceive as “nothing” is not actually nothing. It may appear to be empty or devoid of anything, but in reality it is still something. This is because the concept of nothingness is a negation of existence, and if nothingness does not exist, then anything we perceive as “nothing” must still be a part of existence and therefore cannot be nothingness. In other words, the absence of something does not necessarily mean that nothingness exists, it simply means that the particular thing we are looking for is not present to us from our perspective yet.
The concept of nothingness or nothing is often used to describe a lack or absence of something. Such as a quantum vacuum. However, this is not a true representation of nothingness. The phrase nature abhors a vacuum holds true. The quantum vacuum when observed has been show to have particle and antiparticle pairs appearing from, and into it, instantly. The quantum vacuum is not really empty, and is not nothing. In reality, nothingness or no thing does not exist, as everything that exists is a “thing.” Even 0 isn’t nothing, its a mathematical concept, and is more accurately conceptualised as the balance between positive and negative (and imaginary and complex) units.
If what we perceive as “nothing” is not actually nothing, we can call it “meta-nothing” to distinguish it from true nothingness. Meta-nothing would refer to the absence or lack of something, while true nothingness would refer to a complete absence of existence. For example, an empty universe could be considered a form of meta-nothing, as it is still a cup and therefore still exists, but is lacking something (in this energy and matter). True nothingness, on the other hand, would be a complete absence of existence, which is impossible according to the argument presented in the text. Therefore 0 is can be seen as form of meta-nothing.
Meta-Existence as a Meta-nothing
When scientists and atheist sometimes say that “nothing” is the source of causation for existence, they are not referring to true nothingness. Instead, they are likely referring to a form of meta-nothing, or a state of absence or lack. This state is a form of what has so far been referred to here as meta-nothing. Theists sometime say nothing (in existence) is perfect, only god is perfect. As only nothing and god are perfect from this perspective we can also say this idea of god is also a form of meta-nothing.
The similarity between the ideas of these concepts as the form of meta-nothing that is as the source of all existence is of particular note. Via skeptism, deism and then atheism we have largely supplanted ideas of theology for ideas of scientific methodology. It could even be said in hypermodern times that the reigning religious and theological ideology is individualism and we worship the commodification of the self through consumerism, because we live in a society. From now on we’ll continue to refer to this particular meta-nothing, the source of existence as meta-existence. This will help us ascertain what kind of thing we are looking for for.
Meta-existence is often called the singularity in scientific discussions. The singularity is a hypothetical state that is thought to have existed before the Big Bang, and is characterized by a lack of space, time, and matter. The singularity is beyond existence as we know it, to the point where physicist state believe the laws of physics may not apply. However, because the singularity is still part of the realm of existence, it cannot be considered true nothingness. Some people may refer to this state as “god,” but it is important to note that the concept of god is a subjective and culturally-dependent idea, and may not be applicable to all discussions of the singularity.
At the same time the idea of a singularity is not objective, and is therefore a subjective and culturally dependent idea. This means that different people may have different interpretations of the singularity, and that these interpretations may be influenced by their cultural backgrounds and beliefs. For example, some people may see the singularity as a divine or supernatural force, while others may see it as a purely scientific concept. Others like Ray Kurzweil see the singularity as humanity effectively becoming god through the technological imperative. Therefore, it is important to consider the subjectivity of the concept of a singularity when discussing it. For example a well trained Catholic priest (who was also a well trained scientist) who came up with the idea of the Big Bang.
This ability to see the singularity and religious deities both as a subjective views of forms of meta-nothing as meta-existence shows potential a synergy between atheism and theism. By way of hauntology we can see that meta-existence may be able to bridge the gap between atheism and theism. Atheism is the belief that there is no god or divine force, while theism is the belief in a god or divine force. By focusing on the concept of meta-existence, both atheists and theists may be able to find common ground in their beliefs. In this way, the study of meta-nothing as meta-existence may help to unite these seemingly opposing beliefs. This could tentatively be called metatheism, or metadeism.
The concept of meta-existence has the potential to play a significant role in the creation and evolution of the universe. In this view, this form of meta-nothing as meta-existence is not simply a state of absence or lack, but rather a fundamental and active force in the universe. This meta-existence would be the generator function for existence as we know it, from spacetime to gravity, to the electromagnetic spectrum and the whole quantum zoo. Here we speculate on how this could be possible and what the implications are.
One way in which meta-existence could be involved in the creation and evolution of the universe is through its relationship with energy and matter. It is possible that meta-existence could be a source or a catalyst for the mergence and transformation of energy and(/into) matter and in(to) the universe. This idea is supported by theories in physics and cosmology that suggest that the universe may have originated from a state of nothingness or emptiness as mentioned above.
Another way in which meta-existence could be involved in the creation and evolution of the universe is through its potential to influence the behavior and evolution of living organisms and their environments. It is possible that meta-existence could play a role in the mergence and development of life on Earth, as well as in the evolution of complex biological systems. This idea is supported by theories in biology and neuroscience that suggest that the behavior and consciousness of living organisms may be influenced by fundamental principles or forces that operate outside of the material world.
4. Forging A Metamodern Toolkit
Emanism: A system of Diunital Philosophy
One key way the concept of Meta-existence can help an investigation into the creation of the universe is in the going beyond the essentialism vs anti-essentialism false dichotomy. Essentialism often sees certain categories as having an unchanging, irreducible substance. Anti-essentialism deconstructs and often leaves a nihilist perspective. This is often based on the social construction of categories.
Here we are saying meta-existence is the essential substance of existence. Furthermore it both is substance that is not completely dimissable as a social construction and that this substance is what produces time, space and energy and matter in the universe. In fact we saw above that its possible that meta-existence is an ever present process. This means we can also incoporate process ontology and refer to as meta-essentialism. The idea that the base essence of existence is process and to understand existence and any categories we must understand the processes that underpin it.
Therefore we ought to explore the material and the immaterial through the concept of meta-essentialism. To do this we offer the idea of meta-materialism as a synthesis of materialism, immaterialism, through the lens of meta-essentialism. Materialism states the universe is mind independent and can be understood through an exploration of matter alone. Immaterialism says that matter has no objective existence and so can’t explain existence, whether it is mind independent or dependent.
In this text the material means that which is made of atomic matter and the immaterial is that which is rawer energy (waves such as electromagnetic, and also concepts, thoughts and imagination) but still observably existent. Meta-materialism indicates we must explore both the material and the material and meta-material, such as forms of meta-nothing like meta-existence. After all matter is made up of quantum particles, which are forms of energy emanating from meta-existence. To understand matter we must understand all that produces it.
Finally, explorations through the lens of meta-materialism we find that both mind-dependent and mind-independent things (or Kinds to use the philosophical term) are interdependent. Mind must be produced from what science currently understands as mind-independent kinds of things if idealism is false. Anti-materialism stances such as Idealism states existence is mind-dependent. Anti-idealism such as materialism states existence is mind-independent.
As such the metamodern move beyond the false dichotomies of idealism vs anti-idealism is the proposal of meta-idealism. The idea that as we can only say for certain only certain beings are sentient and have minds then we can’t say for certain that existence is mind-dependant. We can say for certain that reality produces minds and so we can say existence is mind-producing, or that reality is at least mind producing. Bringing together less complex mind-producing processes in a both-and way to contribute to higher orders of mind-producing complexity.
Let’s take this all these new concepts (metagnosticism, metatheism/metadeism, meta-essentialism, meta-materialism and meta-idealism) and their implications and triangulate them with the ideas of non-existence as nothing, existence as everything and meta-existence as the source of existence that appears to us as a meta-nothing. As this meta-existence would be a thing that exists and produces existence it would be immanent. At the same time existence as we see it is not this meta-existence exactly, it is a product of time which must itself be produced by this meta-existence, as such existence as we know it is transcendent. This provides the final ingredients to this half baked in a crock pot metamodern magus’ recipe:
We take a three tablespoons each of the trailectic triptych of existence, non-existence and meta-existence
Add a pint paradoxical of cognitive dissonance, specifically a blend rich in both the immanence of meta-existence and the transcendence of existence as one and the same. Its vintage stock
Finally situate it with the seasoning we prepared earlier, metagnosticism, metatheology, metatheism, meta-essentialism, meta-materialism, and meta-idealism.
Serve stirred yet not shaken. Feel free to feed your Ori with the admixture. When imbibed the lens provided leads to Emanance as both Transcendence and Immanence. Emanism being the the whole system of ‘meta’ concepts outlined in this text
Emanance then refers to the emanations of everything through the meta-existence that is the ever present origin, the source of existence. Emanance borrows etymologically from eminent, emanate, and imminent. The e- prefix can be taken from electronic, and existential and must not be seen as a negation (for example the connotations of emerge are opposed to the connotations of merge). -Man- comes from the latin Mano for hand, and distinctly not the English for the male gender. The suffix -ance comes from dance, as in to playful perform a trance-ending-dance. The word nan is sandwiched in the middle to remind us of the importance of maternal lineages, despite indirect birthing.
The system of Emanism is the conjunction of metagnosticism, metatheology, metatheism, meta-essentialism, meta-materialism, meta-idealism and emanence. It tells us that as nothing does not exist nihilism only reveals that everything is connected by the concept of meta-existence. Emanism restores meaningfulness to existentialism. From this frame existentialism simple refers to our felt and conceptualised relationship with existence and meta-existence. A form of meta-theist spirituality.
Meta(th/d)eism: A Metamodern Spirituality
The study of meta-nothing as the source of universal processes leads to a possible complete synthesis of atheism and theism and deism. This could be called “metatheism” or “meta-deism”. Meta(th/d)eism would be a philosophical or scientific approach that focuses on the concept of meta-existence as a fundamental principle or force in the universe. This approach may seek to understand the nature of meta-nothing and its relationship to existence, as well as its potential role in the creation and evolution of the universe. Metatheism could be seen as a way of uniting atheism and theism by providing a common ground for these beliefs to coexist. However, it is important to note that the concept of meta(th/ed)ism is not universally accepted and may be seen as controversial or speculative by some.
While meta-theism/deism could potentially be a theological study of the history of (the philosophy of )science, it is not necessarily limited to this subject. Meta(th/d)eism is a broad term that encompasses the study of meta-existence as a fundamental principle or force in the universe. This could include a range of topics, such as the nature of meta-existence, its relationship to existence, and its potential role in the creation and evolution of the universe. Therefore, meta-theism could potentially be applied in an interdisciplinary manner to many different fields, including cosmology, philosophy, and theology. It is up to individual researchers and scholars to determine how they wish to approach the study of meta(th/d)eism and what specific subjects they wish to focus on.
This approach involves the application of academic methods from across disciplines including the natural sciences to study meta-existence as a fundamental principle, force, and/or process in the universe. By exploring this concept of meta(th/d)eism we hope to gain insights into existence itself. Metatheism is not a religion. It is not even ‘a religion that is not a religion’. Its a re-legion of humanity, a synthesis aimed and facilitating healthier discourse between atheists and theists and non-theists as will as facilitating inter-faith dialogue. It could be said that meta(th/d)eism is Metamodern Spirituality in helping us to feed the calabash that holds the rational and the emotional as a unit of two, diunitally.
There is a warning though. Early modes of metamodernism not only been conflated with hypermodernism but also have contributed to the intensification of hypermodernity. As such we want to include diunital thinking as much as possible in the foundations of our understandings of existence. For results that incorporate diunitality at a high level the use of the system of Emanism is key. It has been designed diunitally from the ground up.
To help avoid conflations we suggest both concise, specific and loose definitions of both Metamodernism, Spirituality and Metamodern Spirituality. Metamodern spirituality. Bottom line up front we define a spiritually metamodern practice as any activity that deepens our relationship with existence, and/or deepens our capacity to unite the heart and mind, using both-and, thinking.
Part of the meaning crisis comes from the postmodern breakdown of definitions away from the rigid, and concrete specified definitions we are so far use to. Luckily metamodernism has an answer (partly by asserting postmodernism did not go far enough) Instead we need definitions that are centred around a cluster of properties and the generation function of the object being defined.
This allows us to agree on shared definitions that apply in most cases, although exceptions are fine as there is only the contextual norm. (Storm 2021). So we both can’t get an accurate description (perhaps a semiotic impact of the uncertainty principle), and at the same time we need definitions to orient us towards the same ends, at least for metacognition sake. As such I offer the above description and this accompanying explanation.
My definition of spirituality is given metatheistically and so from both atheist and theistic perspectives. This definition of metamodern whilst currently unusual adheres to most of not all other definitions of metamodernity. In fact it explains it in a more succinct, and explanatory way than before.
Metamodernism is the application of diunital, both-and, thinking to build a capacity for new structures of feeling provide the perspective to solve complex and paradoxical problems. Spirituality is concerned with the human spirit or soul. In other words it’s spirituality is our (felt) relationship with existence, and/or is concerned with a unification of head and heart. A practice is an embodied physical activity taken along the lines of a respective theory.
Adding this up a spiritually metamodern practice is any activity that deeps our relationship with existence using both-and thinking. This is precise enough to help answer the question how can I make my spiritual practice metamodern. The depth at which we take this inquiry is our choice. This is also intentionally vague.
Arguments that this is so vague it could be anything simply give insight that anything really can be a spiritual practice from a metamodern perspective with this particular intentionality and meta-cognition. We can also see that this outlook demands freedom for all sentient beings. It also calls for us to deepen our capacity to live in harmony with nature, each other and existence itself.
Earthseed: A Metatheistic Case Study
Octavia Butler was a Black African American science fiction writer was a celebrated for her works exploring the tensions of class, race, gender, and identity in her work. One of her most well-known works is the unfinished Earthseed series, which is a post-apocalyptic story about a group of survivors, led by a young woman who must navigate a hostile world. She attempts to build a new society from the ground up based on a philosophy called Earthseed.
The series explores the concept of god, and presents a unique and provocative idea about the nature of existence. At the heart of Earthseed is the concept of a god, which is described as the “seed of the universe” and the “destiny of the species.” In the Earthseed philosophy, god is not a supernatural being, but rather a natural and ever-evolving, adaptive process that can be understood and harnessed by humanity. This god is not a traditional deity, but rather a force that drives the evolution and development of life. Not an external, supernatural being, but rather a concept that emanates from the collective actions and choices of humanity. As this the Earthed god shapes and is shaped by the choices and actions of humanity it is in line with the Metamodern Individualist notion that the individual is only indivisible from its environment.
This idea of god as may align with the concept of meta-existence. Just as meta-existence is a fundamental and active force in the universe, shaping the emergence and evolution of time, space, light, and matter, so too is the god of Earthseed a fundamental and active force in the novels, shaping the emanation and evolution of existence, including human society Just as meta-existence is the source and generator of existence, the god of Earthseed is the source and generator of life. In both cases, this ever present origin is not a traditional deity, but rather a fundamental force or process that is here now in the universe and can be studied and understood.
In this way, the Earthseed series presents a view of god and spirituality the aligns with Metamodern Individualism, one that is rooted in the natural world and the collective and individual actions of humanity, rather than in supernatural or divine forces. This view of god as a process of collective becoming offers a refreshing and relevant perspective on the nature of divinity in the contemporary world.
Furthermore, the Earthseed philosophy also incorporates the idea of change as a fundamental principle of existence. In the Earthseed worldview, as we will see, change is constant and inevitable, and it is up to humanity to adapt and evolve in response to this change. This gives us a lead on the primary property of meta-existence.
Overall, Octavia Butler’s Earthseed series offers a unique and compelling vision of meta(th/d)eism and metamodern spirituality that is grounded in the principles of meta-existence and change. It challenges traditional understandings of god and spirituality, and offers a metamodern approach in line with Metamodern Individualism to understanding the nature and purpose of life. This grants the opportunity of a fruitful case study.
5. An Earthseed Cosmology: Emanism in practice
A meditation on Power
“God is Power —
Infinite,
Irresistible,
Inexorable,
Indifferent.
~~~
All that you touch
You Change.
All that you Change
Changes you.
The only lasting truth
Is Change.
God
Is Change.
~~~
God is Change.
Beware:
God exists to shape
And to be shaped
” — Octavia Butler
As I’ve mentioned before Octavia Butler is a Metamodern author. Within her books she creates a religion called Earthseed. The words above are some of the texts associated with the religion. It aims to be practical, pragmatic, science-based, and beautiful. In the meantime a meditation on Power (and so the Earthed god) from this fertile ground.
Power is change and the ability to change. The capacity for power extends in four dimensions, aside from time. These are externally and internally, and as resistance and persistence. The capacity to change our external environment, the capacity to resist change, the capacity to persist in shaping change, and the capacity to change our internal environment (invironment).
Power is relational. Even when internal power, that is self-referential, it is an interaction between past, present and future selves. As power is relational it is intersectional and contextual in the sense that the quality and quantity of power dynamics depends upon the intersection between the context of time and space and the bodies and forces at play
The embodiments of these form forms of power (external, internal, persisting, resisting) are expression, resilience and agency respectively (the pillars of mental heath). Expression is an ability to change our outer environment. Resilience is the ability to resist change. Whether external, internal and/or resistance itself. Agency is the ability to change our inner invironment. Purpose is the embodiment of persistence.
Power is interdependent. The four embodiments of power (expression, resilience and agency) all are required to maximise individual integration needed to align with a purpose with agency. At the same time each of these four embodiments require each other.
Agency requires expression to articulate desired change and resilience to maintain integrity during said changes. Expression again requires resilience to withstand articulation, which often demands giving up a piece of yourself, and agency to direct said articulation. Resilience requires the agency to be aware of internal conditions we wish to maintain and expression to synchronise with and/or oppose environmental forces.
Power is indivisible, shared and rarely static. We may see various kinds (of assemblages) of power, economic capital, social capital, muscle power and so on. We treat them as if they are different currencies and/or as if we all have different bank accounts with different amounts that we sometimes have to trade if we are to give anyone anymore. At the same time this exchangeability of one power for another, and one amount of power to another points to an underlying unity of power.
Power is responsibility and is maximised in the ability to respond. In order to respond I must shape change. If I do not shape change I am reacting. If I react and not respond, I do not shape change, and I do not realise my potential power. I can never be truly absolutely powerless. Only relatively. When I react I shape little or no change as I am shaped by whatever I am reacting to.
Power in this view is diunital. At once fractured and yet a whole unit of its own, much like the individual. The division of power is a manifestation of difference, and imbalance. It is a fracture and yet a sharing. As an intersectional, contextual, relational and temporal based sharing — power is dynamic, ever changing. Power is change and itself and is rarely static. The ultimate symbol of power, the power that can change the entirety of existence, is God. Octavia Butler goes one stage further, stating both that ‘God is Power’ and ‘God is Change’.
Change in its raw form favours chaos. Change when applied to chaos leads to more order and more chaos. More order because for pure chaos to change it must become something else, more ordered. And yet more order always produces it’s own chaos (proportional to complexity). Chaos being order we cannot comprehend, as such it often is thought of as nothing. This is why more complexity emanates more complex solutions and problems, more creativity and more crisis. (More money more problems)
Power grows by forming networks of interdependency. As these networks grow more complex structures of power co-create purpose, expression, resilience and agency, increasing the completion of more complex tasks. This resolves the paradox that power is shared and yet absolute powerlessness is in essence non-existent. From this perspective power as change inherently tends towards the emanation of ever more complex structures of power, structures of change, enabling the potential for the capacity for power and change to grow.
The potential for power, which is, the ability to change, increases by way of networking through its fundamental four dimensions: external, internal, resistance and persistance. More complex structures of power emanate from more complex assemblages of networks of power.
As power is change and change is power, in this framework, powers primary processes, which themselves emanate the four dimensions, are Difference and Repetition. We explore this further below in time.
It can be noted that oppression in this Earthed framework is defined as any power that reduces the power of other agents. Privilege in this framework when embodied is a form of persistent resilience. Empowerment any power that increases the power of other agents.
Resistance is fertile
Existence as Change
The primary property of the Big Bang as singularity as of the Earthseed God as meta-existence is power as change. Change is the fundamental force that drives the universe and all that exists within it. It is the source of all motion, evolution, and transformation. Without change, the universe would be static, frozen in time, and devoid of life and activity.
In this way, through change, the universe unfolds and evolves. Change is a fundamental aspect of the universe. From the movement of particles at the subatomic level to the evolution of galaxies over billions of years, change is a constant and pervasive force in the universe. The universe is constantly in motion, with energy and matter constantly transforming and interacting. This process of change is the fundamental driving force behind the evolution and development of the universe, from the formation of stars and galaxies to the merging of complex biological systems on Earth.
In fact, change is essential for the existence of life itself. Without change, the universe would be unable to support the diverse and complex forms of life and consciousness that we observe. Living organisms are constantly adapting and evolving in response to changes in their environment, and without this ability to change, they would be unable to survive and reproduce. Furthermore, even at the level of individual cells and molecules, change is necessary for the processes of metabolism and growth to occur.
Change is a fundamental aspect of our own experience of the world while being human. We are constantly changing and growing as individuals, and our experiences and perspectives are constantly in flux. Without change, our experiences and understanding of the world would be static and unchanging, and we would be unable to learn and grow as individuals.
One way to understand this process of change is through the complementary concepts of difference and repetition. This idea, proposed by philosopher Gilles Deleuze, suggests that change occurs through the repetition of differences. In other words, new things are created through the repetition of existing elements, but with small differences that lead to new forms and structures. For example, the formation of a galaxy may be seen as the repetition of smaller elements, such as stars and planets, but with differences in their positions and movements that lead to the emergence of a unique and complex structure.
Change is the result of and leads to the interplay between difference and repetition. Difference refers to the ways in which things are not the same, while repetition refers to the ways in which things are the same. Difference is the variation, diversity, and uniqueness that exist within the universe, while repetition is the recurrence, consistency, and pattern that emerges from these differences. Together, difference and repetition form the basis for the emergence of time.
In order to understand how difference and repetition lead to the concept of time, it is important to first understand the nature of meta-existence. Meta-existence is the fundamental state of being from which all other forms of existence emerge. It is a state of pure potentiality and creativity, and is the source of all change and transformation in the universe. Meta-existence is constantly in a state of flux and transformation, and is always creating new forms and patterns. As a result, it is constantly generating differences and repetitions in the universe.
Time as difference and repetition
The process of change, difference, and repetition that underlies meta-existence also has implications for our understanding of the universe and our place within it. For one, it challenges the idea of a fixed and objective reality, and suggests that the universe is constantly in flux and open to change. We suggest this process of difference and repetition, is as a pendulum of time.
The concept of time is complex and multi-faceted, and has been the subject of much debate and discussion among philosophers and scientists throughout history. One of the central issues surrounding the nature of time is the question of whether it is fixed or relative.On the one hand, some argue that time is fixed and unchanging. This view is often associated with the idea of a “clock time,” which is based on the regular and predictable movements of the Earth and other celestial bodies. In this view, time is seen as a constant and universal quantity that is the same for all observers, regardless of their location or perspective.
On the other hand, others argue that time is not a fixed and objective quantity, but rather is relative and dependent on the observer and a product of the changing relationships between different elements in the universe. This view is often associated with Einstein’s theory of relativity, which suggests that the flow of time is affected by factors such as the observer’s velocity and the presence of gravitational fields.
In this view, time is seen as a subjective and dynamic quantity that can vary depending on the observer’s frame of reference. For example, the passing of seconds, minutes, and hours is not a fixed and universal measure of time, but rather a human construction that is based on the repetitive movement of celestial bodies. In this view, time is not a thing that exists independently of the universe, but rather a process that emerges from the repeated interactions of different elements in the universe.
time
Both of these perspectives of the time have their merits, and each offers valuable insights into the nature of time. However, it is important to recognize that time is not simply fixed or relative, but is a combination of both fixed and relative properties. One way to understand this is to consider the concept of “clock time” and how it relates to the more subjective experience of time. While clock time is fixed and universal, it is also relative in the sense that it is dependent on the observer’s location and perspective. For example, an observer on the Earth’s surface will experience clock time differently than an observer in orbit around the Earth. Being closer to the centre of mass of the earth, from here on the ground an astronaughts watch orbiting from space would seem to tick at a slightly slower rate
The concept of time has long been a subject of debate and discussion among philosophers, scientists, and other thinkers. Some argue that time is a fundamental property of the universe, while others view it as a human invention or construct. Regardless of one’s perspective on the nature of time, it is clear that change is a fundamental aspect of the universe, and that time plays a crucial role in this process of change.
Another way to understand the relationship between time and change is through the concept of motion. Motion is a fundamental property of matter, and it is through motion that objects in the universe interact and affect one another. Motion is also a key aspect of time, as it provides a measure of the passage of time. For example, the movement of the Earth around the Sun provides a way to measure the passage of a year, and the movement of the hands on a clock provides a way to measure the passage of an hour. (Motion also requires space, which is not yet accounted for in our Earthseed Cosmology.)
yetnother way to understand the relationship between time and change is through the concept of cause and effect. Every change in the universe is the result of some cause or set of causes, and this process of causation is also tied to time. For example, the rotation of the Earth on its axis causes the rise and fall of the Sun, and this process is tied to the passage of time. Similarly, the motion of an object through space is caused by the forces acting upon it, and this motion is also tied to the passage of time.
One key aspect of the relationship between time and change is that time is both fixed and relative, just like change itself. On the one hand, time is fixed in the sense that it is a universal constant, and the passage of time seems to be experienced in the same way by all the objects in the universe. On the other hand, time is relative in the sense that it is perceived differently by different observers. For example, time appears to pass more quickly for an observer moving at a high speed relative to another observer.
Given space we’ll get too some explanations of Einstein’s paradoxical general relativity theory in time. If this is possible using an Earthed Cosmology this will the shed light on the gravity of this case study. Not that I want to charge you, dear reader, with too much anticipation. There’s no need to force your engagement with this text. Puns intended.
Space as quantity and quality of Time
The concept of time as a primary property of the universe leads to the idea that space is the second(ily primary) emanation of the God of Earthseed. Space and time are often seen as two sides of the same coin, with space providing the stage upon which the events of the universe take place, and time providing the measure of the passage, and so the casualty, of these events. In this view, space and time are both necessary for the existence of the universe, and they are inseparable from one another.
Just as to understand Time we had to understand meta-existence as the process of difference and repetition leading to change, and thus time as change, so we know must understand space as time. Time ,as stated, is created through the interaction of difference and repetition in the existence. In other words, time is generated through the continual process of change and transformation that is meta-existence.
In sense time is also the first instance of quantity and quality. Beyond the diunital polarities of difference and repetition as change. These can be symbolised in numbers and different forms of units: These forms (or kinds) of units are direct, inverse, lateral and diunital units. These relate to positive, negative, imaginary and complex units respectively. One way to better understand Time through the concept of these qualitative and quantitative units.
Direct units are those that reflected in the linear passage of time, such as seconds, minutes, and hours. Inverse units are those that represent the non-linear, and cyclical nature of time, such as days, weeks, and seasons. Lateral units are those that represent the interconnections between different times, such as the relationship between the past, present, and future. And finally, diunital units are those that represent the unity and harmony of all times, such as the concept of eternity. (This association was made by chatGPT)
Together, these different types of units represent the complex and multifaceted nature of time, and show how it is generated through the process of difference and repetition in meta-existence. Furthermore, these units give us a glimpse into the emanation of space itself. As we saw lateral units represent interconnection, and diunital units represent synthesis. We suggest the dimensions of space emanate from the interactive synthesis of different interconnections between time as (Planck) events.
Therefore in order to understand how space is created, it is important to consider the concept of the planck lengths and events. This is the idea that the fundamental structure of space-time is made up of Planck-sized “grains” or “units”, which can be thought of as tiny points of existence. The planck length is the smallest possible unit of length that can exist in the universe, and is considered to be the fundamental building block of space. As such these sizes are phenomenally tiny.
This is the point at which we suggest time and space merge, and is the starting point for the creation of space. We suggest through the diunintal and lateral interactions between planck events, space is generated and takes on its dimensional structure as space-time as we know it. These dimensions provide a framework for understanding the structure and behavior of the universe. For example, why the dimensions of space allow objects to move and interact in different ways, while the dimension of time provides a measure of the duration of these interactions.
Space is commonly understood as having only three dimensions, vertical, horizontal, and width. The universe is often described as having only three dimensions of space and one dimension of time. However, this framework of three spatial dimensions and one temporal dimension is not the only way to understand the relationship between space and time. Some theories in physics suggest that the universe may have additional dimensions beyond the three dimensions of space and one dimension of time that we are familiar with. For example, some theories suggest that there may be additional spatial dimensions that are compacted or hidden from our observation.
Here we will offer a suggestion for a new (and perhaps simplified understanding) of the structure of the four dimensions of space. One way to look at its is that when two Planck events are close together, they may interact with each other, leading to the formation of a “Planck length” of space between them. As more and more Planck events interact with each other in this way, the structure of space-time emanates, with larger and larger lengths, and more complex geometries being formed as the Planck events move farther apart.
However, this idea of closeness and interaction isn’t in terms of spatial closeness but in terms of temporal identity. How close are these two events, or sequences of events. How different are these events or sequences of events. Here these questions are a direct result of difference and repetition, in order to make sure a repetition of time, as an event, is indeed different than all other events.
We can suggest a more detailed manner is as follows: The first planck event is a point, no space required, or so little it doesn’t quantify as space as no process of the universe can fit inside it. The second planck-event/point interacts with the first to emanate our first spatial dimension of a planck length, or a timeline.
The third temporal event interacts with the second point (and via the second point the first point) and a second time line made of two planck lengths. The interaction of the first and second time lines also interacts and is synthesised, forming a time span formed from connecting the end points of the two planck lengths (this connection could be formed from the indirect interaction between the third point and the first, as a measure of the difference and repetition between the two timelines. This creates our second dimension. We could call this a planck-quadrilateral/rectangle, or a time span.
The third dimension arises as our next planck event leads to another time line, that interacts with the other points and timelines, leading to a second timespan, which interacts with the first (in a similar manner as the first two timelines) leading to a planck-hexahedron/cuboid, or a time cube. However, we must stress we do not suggest time is a cube. Rather time forms geometric patterns, which we perceive as space.
Now we have the three dimensions of space. When we repeat the process one more time we create a planck-hexahedron/cuboid that is bigger than the first. The first Planck-cuboid being the smallest 3d shape possible. Every additional event increases the size of the universe. (This is an indication towards the origin of the process of spacetime inflation). Again, we do not suggest the universe is a cube. This is a simplified thought experiment. It is more likely the shapes would be much more rounded, such as points, circles, spheres and torus’. Again this is a simplified explanation.
So now we have four dimensions of space, vertical, horizontal, depth and scale(interior-exterior) from Meta- Existence. These dimensions represent the different ways in which space can be experienced and understood, and are all generated through the zeroth twin process of difference and repetition as change, through time. So far our Earthseed Cosmology hasn’t had the space to hold energy and matter as we know it. Now we have capacity of our traditional four dimensions of time and space, and an extra spatial dimension to provide a sense of exterior and interior as scale.
The concept of light is closely tied to the concept of space and time. In order for light to exist, like other universal phenomena there must be a medium through which it can travel, and this medium is typically considered to be the fabric of spacetime itself. The quantum foam is a term used to describe the extremely small-scale fluctuations in the fabric of spacetime. At this scale, the fabric of spacetime is constantly in motion. This is because time and space are in constant motion even if we don’t notice. For example we are spinning on the globe, while orbiting the sun, while orbiting the supermassive black hole at the centre of the galaxy as time marches on. So to say that the dimensions of space are always moving ought not be a surprise. The implications of space as interactions of time is that as time is an ongoing process and so space too must be dynamic.
Light as a Heavy Assymetry
The idea of photons popping out of the quantum foam is a concept in quantum mechanics that describes the constant fluctuations and uncertainty that occur at the subatomic level. The quantum foam is a term used to describe the quantum fluctuations of space-time at the smallest scales, where the uncertainty principle is most pronounced. According to this concept, the quantum foam is constantly popping out particles and antiparticles, including photons, which then annihilate each other almost instantly.
However, there is an asymmetry to this process, which we could assign to the a result of difference and repetition of meta-existence. As such some photons can escape this annihilation back in to meta-nothingness. When a photon pops out of the quantum foam in causes an interaction that creates ripples in the fabric of spacetime, and these ripples are what we perceive as light. The process of the first photon emanating from the interactions of space and time is a complex and fascinating concept. Is still a subject of much debate and research among physicists.
In this view of Emanism, is not only a force that acts on objects, but rather an emanant property that arises from the entanglement of photons via mass. This idea is supported by theories in physics that suggest that the entanglement of photons, give them a relativistic mass. If this is the case, then mass could be seen as an emanation of the interactions of the entanglement of photons. This would provide a new perspective on the nature of mass and the phenomenon of gravity, and could help to explain some of the mysteries surrounding this fundamental force. For example, it could provide clues to a more unified explanation for the behavior of gravity, whist reconciling some of the conflicting theories about its origins and effects.
In terms of electromagnetism and electrons, it is possible that these phenomena are a result of interactions between relativistic masses. As we have seen, gravity itself could be an emanation of the entanglement of photons, which are produced by the interactions between the four dimensions of space. Therefore, it is possible that the interactions between masses forces could produce electromagnetism and electrons. Especially, as experiments show that when entangled photons collide they can create electrons. In fact electrons have four numbers associated with them that could be associated with the spatial dimensions and temporal units.
Furthermore, the study of meta-existence suggests that the strong nuclear force, which holds atoms together, could be a result of interactions between electromagnetism. The weak force, which is responsible for certain types of radioactive decay, could be a result of interactions between the strong force.
Overall, the study of meta-existence provides a framework for understanding the relationship between speed and time, gravity and time, electromagnetism and electrons, and the strong and weak forces. This approach offers a unique perspective on these phenomena and their interactions, and could provide new insights and understandings in the field of physics. While this was only an Exercise into using Earthseed as a Case Study the findings are worthy of further study. As this cosmology is a product of the system of emansim the archetypal order of complexity revealed is called the Model of Emanism.
6. Conclusion
General Relativity and Earthseed Cosmology
The practical implications of the study of meta-existence on the general theory of relativity are significant. From the perspective of the model emanism, space and light are formed by interactions between time as planck length temporal events. This means that the relationship between speed and time, and mass and time is not fixed, but rather dynamic and dependent on the interactions between time and meta-existence.
In terms of the relationship between speed and time, the study of meta-existence suggests that time is both fixed, and relative to the observer. One way of viewing this is that the emanation of time, as change, from meta-existence is a constant that is registered by every point in the universe, as exemplified above. This is the constraint that fixes the rate of time as experienced by objects. Because space is a form of time by travelling through more space at faster speeds we are indirectly experiencing more time. And because the flow of time is experienced as a constant the flow of clock for an object moving at speed must appear to change for a stationary observer. This means that the faster an observer is travelling through space, the slower time will appear to pass for them. This is because the interactions between time and meta-existence are distorted by the observer’s movement through space
In terms of the relationship between mass and time, the study of meta-existence suggests that mass is a form of spacetime. This means that the curvature of spacetime, which is caused by massive objects such as stars and planets, is actually a manifestation of the density of space-time in a given location. The denser the spacetime in a given area, the stronger the gravitational pull will be and the more time is experienced by an object. This due to the relationship between time and space, and space and matter. The relativity of time comes from the way time as Planck-Events are unevenly spread throughout the universe. This is because matter is condensed spacetime in the view of the Model of Emanism. So as we travel though areas of space with high gravity we are experiencing more spacetime per planck length.
In summary, the Model of Emanism can provide a new perspective on the general theory of relativity, and help to explain some of the strange phenomena predicted by this theory. By understanding the dynamic and relative nature of time, and the relationship between time and gravity, we can gain a deeper understanding of the universe and the forces that shape it. From this perspective, travelling through space can be understood as travelling through knotted time, as proposed by string theory. Travelling through gravitational fields can be seen as travelling through denser space and therefore denser time. Similarly, the phenomenon of gravitational lensing, in which light is bent by massive objects, can be understood as a result of the distortion of light by the density of spactime in these areas.
Future Investigations
This paper offers both practical and theoretical metamodern approaches, and systems of Metamodern ideas, that have the potential to address the negative effects of nihilism and existentialism by providing a framework for understanding the meaning and value of life in the face of an apparently meaningless or absurd world. By recognizing the interconnectedness and interdependence of all things, we can move beyond the limitations of reductionist thinking and embrace a more complex and nuanced understanding of the world around us. This can help us to better navigate the challenges and opportunities of the 21st century and beyond.
By exploring the relationship between existence, non-existence, and meta-existence, and the role of meta-nothing (as opposed to nothing) in the creation and evolution of the universe, we can gain insights into the nature of existence that are not possible through traditional scientific or philosophical methods. This approach can help us to better understand the connections between different physical phenomena, and to develop a more diunital and integral view of the universe
We have shown that that the study of meta-existence offers a new way of understanding the fundamental principles and forces of the universe via the Model of Emanism. This approach, along with the field of meta(th/d)eology can help to bridge the gap between different academic disciplines and provide a more integral view of the nature of existence.
The system of Emanism itself offers a new perspective for the construction of Metamodern Theory while avoiding the false dichotomies of the past. This offers a vast number of avenues for future research. The Model of Emanism makes a number of claims about our universe that could be used to devised experiments. For example, the Model of Emanism suggests space is a produced by the geometry of time. This could give hints to the nature of time crystals. Another example comes from understanding electron spin. Electrons have four numbers associated with them, three have been associated with a spatial direction apart from the east spin. From the perspective of the Model of Emanism, spin relates to scale, and an in/out movement.
Theories of gravity could be informed by the Model of Emanism as it shows that mass may emanate from the relativistic mass of entangled photons. Non-locality itself has an explanation in the fact that space is a projection of (interacted) time, as non-locality doesn’t make sense is we see space as primary and time as an illusion.
Ultimately, the study of meta-existence has the potential to provide a new foundation for a more comprehensive and inclusive understanding of faith and existence, one that can help us to move beyond the limitations of existing paradigms and to embrace the complexity and diversity of the universe. This allows us to see that the fundamental nature of existence is process, and that this process is characterized by change and interaction.
This understanding, which is based on the concept of meta-existence, has important implications for our understanding of the universe and our place in it. It suggests that the fundamental building blocks of the universe, from subatomic particles to the most complex biological systems, are the result of interactions and transformations that are driven by the principles of meta-existence. This understanding also has implications for our understanding of consciousness, as it suggests that consciousness is not a separate and distinct phenomenon, but rather an emergent property of the interactions between matter, energy, and meta-existence.
Another potential benefit of using a metamodern approach to address nihilism is that it allows for the exploration of different perspectives and interpretations. In contrast to nihilism, which denies the existence of inherent meaning or value, metamodernism recognizes that meaning and value are inherent in the universe while also subjective and dependent on the individual’s experience and perspective. This approach allows for the consideration of different viewpoints and experiences, and can provide a more integral and expansive understanding of the world.
Another potential benefit of using a metamodern approach to address nihilism is that it provides a framework for personal growth and development. In contrast to nihilism, which can lead to a lack of motivation and a sense of futility, metamodernism emphasizes the importance of the individual’s agency and ability to shape their own experiences. This approach encourages individuals to take responsibility for their own lives, and to seek out new experiences and challenges that can help them to grow and evolve.
The study of meta-existence and its role in the creation and evolution of the universe can help us to gain a deeper understanding of the nature of reality and our place in it, and can inform our thinking and decision-making in a wide range of fields, from science and philosophy to religion and spirituality. The main benefit is that we have robustly dispelled the notion of nothing that grounds the main problems associated with both nihilism and existentialism. Along the way we have surmised many new philosophical synthesises into the system of Emanism. With inspiration from Octavia Butler we proposed the Model of Emanism based on a cosmology for the God of Earthseed.
In addition to its implications for our understanding of the physical world, the Model of Emanism also has applications in other fields. For example, it can be used to explore the relationship between consciousness and reality, and to understand the role of meta-existence in the emergence and evolution of living organisms. This model can also provide a framework for interdisciplinary research, bringing together insights and methods from science, philosophy, and theology to better understand the fundamental principles and processes of the universe.
It must be noted that while there are many correlations between the Model of Emanism and scientific experimentation further directed research must be conducted before it can be accepted as anything but a cosmology for a fictional philosophy for the God of Earthseed.
At the same time this Model has been shown to have some useful applications in the social sciences. For instance the Model of Emanism has been used to distinguish different modes of dichotomous logistics, which in itself explains a good deal of the revolving door of the culture war.
One way further research can be conducted is in linking the Model of Emanism to the Model of Hierarchical Complexity. As the assertion here is that process is the zeroth order of existence (as meta-existence) and that higher orders of complexity come about through synthesis the Model of Hierarchical Complexity has some tentative possibilities for the Model of Emanism in the complexity sciences. On the other hand chaos theory may have a part to play.
Overall, the Model of Emanism offers a new perspective on the nature of existence and the universe, and has practical implications for our understanding of the physical world and beyond. By exploring the concept of meta-existence and its role in the creation and evolution of the universe, we can gain new insights into the fundamental principles and processes that underlie our existence. The model of emanism also offers us a new way of thinking about the relationship between gnosticism and agnosticism, and can provide a framework for resolving the tension between these two perspectives. By embracing the principles of emanism, we can move beyond nihilism and existential despair, and gain a new understanding of the world around us.
References
