You have to have some experience and reading up on a great deal of cosmology - it is a field littered with concepts that part of the field trumpets, and for a while it may even become the standard : then it gets trash canned.
There isn't evidence for this dark business, its speculation to fit a flawed Cosmological paradigm.
Do you want the books with actual useful knowledge?
It's conjecture, it's me trying to bring his idea of the collective unconscious in line with our understanding of the physical universe. Cosmology was a bit different in his day, you know.
You really can find the answer to this in Quantum Physics, and no one explains it better than Dr. Nick Herbert.
and to go further, into larger areas of synthetic Philosophy along this line, there is J G Bennett and his magnificent 'Dramatic Universe'.
Jung fundamentally understood the reality of something that is BOTH and (probably neither) mind OR matter.
But if you want deeper understanding of the mechanics of this, Jung is just an introduction.
from Bennett:
on the subject of Time (from the Duversity.org) Time
Time is the condition of actualisation. In this respect, the information field is the realm Bennett called 'eternity'. Eternity is often taken to mean 'lasting for ever'. The important thing, however, is that what is in eternity is not subject to actualisation; though it might be subject to some other operation. Here we come to energy. The meaning of energy we want to use is similar to Aristotle's definition: passing from potentiality into act. To apply energy is to engage in an action which, in physics, is measured as energy x time. If we can associate thinking with 'act', then we have the quasi-sequence: act, action, actuality. Act comes from what is possible; action comes from available energy and actuality is a result. Action marries together form and matter.
Now, it is difficult to speak about the 'sequence' of operations, since more than actualisation in time is involved. For that reason, we bring into our discussion Bennett's concept of hyparxis. Hyparxis is defined as 'ableness-to-be'. It can be identified with action. Hyparchic action is able to change the content of the information field. This is not a change in time. It is a change in 'inner time'. Eternity is subject to the operations of hyparxis. That is why hyparxis is associated with the human sense of 'will' and 'choice'.
Hyparxis combines what is actual with what is virtual, thus defining a 'present moment'. We have the sense that the present moment is more than what happens. St. Augustine did not see the present moment as a tiny instant, but as copious. "It is any direct encounter with the world, in the reality-filled action" (Wolfgang Schad).
In its lowest level of operation, it is simply recurrence: the same kind of event (a 'form') happens again and again. Not only do we find this in the purely mechanical world, as in a pendulum; we can also see it at work in our own lives. If we look honestly, we will see ourselves repeating the same kind of experience over and over again. We do not have the 'ableness' to break out of the circle. Hyparxis thus both binds and liberates.
We tend to regard our experience largely in a 'matter' sense, as a set of separate items. Thus, when we 'feel good' or full of energy and purpose, we imagine that the down-side of this is eliminated, or is 'elsewhere'. However, it is still there in a virtual sense, in eternity as a potential, and will come again. As Phyllis Laursen might remind us, 'light and darkness are one'. To see that this is so requires an act of hyparchic integration.
Liberation is associated with the suspension of recurrent actualisation, making possible the actualisation of something new. To understand means to see (be able to think) this new form in a way that we can actualise.
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novapsyche
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no
Date: 2004-06-03 04:49 am (UTC)'Quantum Reality' by Dr. Nick Herbert
'Elemental Mind' by Dr. Nick Herbert
'Dramatic Universe vols. 1-4' by J G Bennett
email jivan_mukti@yahoo.com if you want them emailed to you or sent on cd....
dark matter is a notion that will prove to be silly in a few years... like the Ether of pre Einsteinan space-time.
Re: no
Date: 2004-06-03 08:36 am (UTC)I disagree. We don't know what dark matter or dark energy is; how can anyone assert how we will come to understand them?
Re: no
Date: 2004-06-03 08:41 am (UTC)There isn't evidence for this dark business, its speculation to fit a flawed Cosmological paradigm.
Do you want the books with actual useful knowledge?
Re: no
Date: 2004-06-03 09:10 am (UTC)We may not be able to detect dark matter or energy, or be able to quantify it, but that doesn't mean they don't exist or don't affect our world.
Re: no
Date: 2004-06-03 09:40 am (UTC)Its very Deus Ex Machina.
(no subject)
Date: 2004-06-03 08:42 am (UTC)care to elaborate?
(no subject)
Date: 2004-06-03 12:27 pm (UTC)It's conjecture, it's me trying to bring his idea of the collective unconscious in line with our understanding of the physical universe. Cosmology was a bit different in his day, you know.
(no subject)
Date: 2004-06-03 01:32 pm (UTC)and to go further, into larger areas of synthetic Philosophy along this line, there is J G Bennett and his magnificent 'Dramatic Universe'.
Jung fundamentally understood the reality of something that is BOTH and (probably neither) mind OR matter.
But if you want deeper understanding of the mechanics of this, Jung is just an introduction.
from Bennett:
on the subject of Time (from the Duversity.org)
Time
Time is the condition of actualisation. In this respect, the information field is the realm Bennett called 'eternity'. Eternity is often taken to mean 'lasting for ever'. The important thing, however, is that what is in eternity is not subject to actualisation; though it might be subject to some other operation. Here we come to energy. The meaning of energy we want to use is similar to Aristotle's definition: passing from potentiality into act. To apply energy is to engage in an action which, in physics, is measured as energy x time. If we can associate thinking with 'act', then we have the quasi-sequence: act, action, actuality. Act comes from what is possible; action comes from available energy and actuality is a result. Action marries together form and matter.
Now, it is difficult to speak about the 'sequence' of operations, since more than actualisation in time is involved. For that reason, we bring into our discussion Bennett's concept of hyparxis. Hyparxis is defined as 'ableness-to-be'. It can be identified with action. Hyparchic action is able to change the content of the information field. This is not a change in time. It is a change in 'inner time'. Eternity is subject to the operations of hyparxis. That is why hyparxis is associated with the human sense of 'will' and 'choice'.
Hyparxis combines what is actual with what is virtual, thus defining a 'present moment'. We have the sense that the present moment is more than what happens. St. Augustine did not see the present moment as a tiny instant, but as copious. "It is any direct encounter with the world, in the reality-filled action" (Wolfgang Schad).
In its lowest level of operation, it is simply recurrence: the same kind of event (a 'form') happens again and again. Not only do we find this in the purely mechanical world, as in a pendulum; we can also see it at work in our own lives. If we look honestly, we will see ourselves repeating the same kind of experience over and over again. We do not have the 'ableness' to break out of the circle. Hyparxis thus both binds and liberates.
We tend to regard our experience largely in a 'matter' sense, as a set of separate items. Thus, when we 'feel good' or full of energy and purpose, we imagine that the down-side of this is eliminated, or is 'elsewhere'. However, it is still there in a virtual sense, in eternity as a potential, and will come again. As Phyllis Laursen might remind us, 'light and darkness are one'. To see that this is so requires an act of hyparchic integration.
Liberation is associated with the suspension of recurrent actualisation, making possible the actualisation of something new. To understand means to see (be able to think) this new form in a way that we can actualise.