The current paradigm of science still rests on ideas that emerged in the Golden Age of Greece, and it has been
instrumental in accumulating a great fund of knowledge over the past few centuries. At the same time it has
done little to advance our understanding of the creative process, or how living systems are organized and
integrated. This leaves us struggling with an ever burgeoning number of facts and fragments to a jigsaw puzzle,
without an overall picture to guide us in their assembly into coherent meaning. While the current paradigm has
proved effective at seeking out the pieces, it remains inept at meaningfully integrating the evidence, consistent
with the living universe of our common experience. The alternative paradigm presented here employs the vast
fund of factual evidence to generate an integrated picture of a more fundamental worldview. The basic laws of
physics become transparent when seen through the lens of new insights into the cosmic order. A new
quantum-relativity emerges naturally. This has profound implications for our view of quantum events, atomic
structure, the nature of space-time, and cosmology. Since a new paradigm must also be expected to embrace
the living structure of experience, it shows specifically how the human nervous system works to integrate
meaning, synapse by synapse. It thus shows how intelligent processes are organized and how they evolve to
span and integrate events in space and time. New and more fertile horizons are offered to the whole of science
in a way that can breathe life and meaning into our social endeavors. This is not a critique of science, but a
science book, based on new inroads into the cosmic order. A universal methodology results that both facilitates
and require direct intuitive insight into the structural nature of phenomenal experience as it is presented to us in
any circumstance. Although it is not itself based on language any number of languages may derive from it in
any context. It cannot be a belief system since it requires direct confirmation in sensory experience of some
Science & Cosmic Order
A review of historical theories about the nature of existence reveals a pattern that shifted, in the west, toward an
externalized causal view in linear time, with Aristotle’s rejection of Plato’s Theory of Forms. Earlier perspectives
of the cosmic order focused on the interdependence between universal and particular aspects of experience.
When modern science began it was thus founded upon Aristotle’s view. In this century, quantum and relativity
theories have developed as often contradictory solutions to universals that keep intruding into the landscape. A
new option is offered in a shift to perspectives that can offer a more coherent assimilation of the evidence. The
result is a synchronous quantum relativity embracing the interdependence of universals and particulars, at all
levels of experience from the atom to the cosmos—a new view of the cosmic order. In the process a new class
of quantum forces becomes apparent that integrates history by maintaining synchronicity in the ongoing reflux
and regeneration of experience. This timeless universe addresses many questions associated with the quantum
of action, including light transmission, relative motion, missing mass, gravitation, electromagnetism, Doppler
shift, background radiation, quasars, identity, and other phenomena. This offers a unique approach to
formulating a new set of all inclusive precepts for science generally.
In the last few generations we have been encouraged to take smug satisfaction in the frantic pace of our
scientific achievements. There is little need to elaborate. From the first motor car to the moon in a living
memory! From the first feeble wireless to global satellite communication! We are probing the heavens, the
atom, and the mind to the very frontiers of creation itself, at least so we tell ourselves.
If we step back for a broader view of the canvas, however, a strangely inconsistent perspective emerges.
Different patches of the landscape clash grotesquely. Some gaping holes have been left untouched; some
remain in a state of confusion. Other scenes have been painted over so many times that the history of
development has been lost under layer upon layer going back to antiquity. From our involvement close up we
are prone to believe that the incongruities can be glossed over in the modern idiom, a grand unified view
emerging in triumph, once and for all. Praise be to man! Is science becoming a religion? Or can the one exist
without the other?
Our myopic fixation obscures a fundamental reality. Our collective knowledge, however immense, is utterly
dependent upon a few fragile principles of understanding, very tenuously rooted in our cultural ancestry, and in
good measure lost in the misty dawn of recorded history. Moreover, our capacity to alter, develop, create, or
discover such underlying precepts is extremely limited. They change only with the tide of history, for they
determine the plot as the human story evolves.
These precepts concern the structure of experience itself—the cosmic order. Our power to cope with our
experience derives from them, to the extent that our perceptions are consistent with the cosmic order. The
cosmic order cannot be deduced through logic or reason, since these capacities of the mind themselves
depend upon it.(1) Glimpses of the cosmic order are revealed by experience itself through insight into its
nature. Logic and reason follow on a leash of language to fill out the story accordingly. It is a ponderous path
that we tread through time, for the steps that we take can span millennia.
We are accustomed to think that the roots of western philosophy, science and mathematics lie nourished in the
golden age of Greece. While this may be a milestone in the story, the Greeks in turn found inspiration in cultural
developments that had bloomed some two thousand years prior and persisted. The Indus Valley, Mesopotamia,
and Egypt were linked by the Persian Empire to the shores of Greece in the mid sixth century BC, bringing
these influences more sharply into focus.(2) Early Greek thought was very much in accord with much earlier
insights into the cosmic order and related questions that had already been entertained elsewhere for centuries.
Plato’s Theory of Forms, for example, generally centered around the relationships of universals to particular
manifestations of them, as in the case where the leaves in the forest are all representatives of a transcendental
thing known as a leaf.(3) We see here the familiar “unity in diversity” theme that pervades so much of Vedic
thought, the universal and particular aspect of things being perceived as mutually interdependent.
There are anomalies in the pattern of course, even where connections between Greece and India seem
obvious. For instance early non-Vedic Indian materialism, in rejecting that nature reveals any transcendental
power working behind it, declared: “Fire is hot; water, cold; and the air is temperate to the touch. Who could
have brought such distinctions into being, if they were not of the very essence of those objects.”(4) Although
Aristotle was not a materialist in the same sense, this view is strikingly similar to his position that the essence is
what a thing is by its very nature, what gives it its identity, thus identifying the essence with substance. Yet
Aristotle didn’t extend his position to embrace atomic theory as proposed by Leucippus and Democritus in the
late fifth century BC, a development that was similar to the appearance of atomism in both the Vedic and non-
Vedic systems of India. The Nyaya-Vaisesika, for example, postulates indivisible and super-sensuous particles
as the ultimate cause of all the material products found in the universe.(5)
In 325 BC, the Persian Empire fell to Alexander the Great, an event that signaled a turn in the tide of history.
Alexander’s teacher, Aristotle, was instrumental in reformulating Greek thought and the shape of things to
come. He set aside the vagaries of mystical insight into the creative order in favor of deduced conclusions
based on assumptions about the nature of phenomena. He granted objective analysis ascendancy over intuitive
insight. Through his treatment of syllogistic argument, experience thus became externalized, although this
momentous step was to take more than two thousand years to mature. By identifying essence with the concrete
individual object, Aristotle atomized the universe more surely and permanently than Democritus ever could have
done, although it is unlikely that he intended the course that ensued. His nexus of four causes, operative
through an assumed linear flow of time, completed a general framework for linking up an atomized universe in
its all pervasive vessel of space. Together with subsequent and consistent contributions from Euclid of
Alexandria, Archimedes of Syracuse, and Apollonius of Perga, the door was closed on the sacred geometries
that had preceded them for two thousand years. The plot for events far in the future was outlined in their place.
This is not to reduce Aristotle’s contribution to this framework alone, for this was not his conscious intention and
the breadth of his work is well known.
In the East, a causal principle had long since become firmly established, however it bears little resemblance to
causality as it developed in the west. The law of karma, as a causal principle, derived from the cosmic order.
The latter was first expressed as the rta very early in the Vedic period, later reappearing as the dharma. A
distinguishing characteristic of the law of karma is that it is operative in a way that both transcends and
subsumes events in the whole of space and time, and yet is related to them also. It is not operative through
linear connections in an assumed flow of time. It is cyclic. Actions can invite results far in the future. This
concerns a transcendent reality that derives from the interdependence between the universal and particular
aspects of being in the cosmic order.(6) The cosmic order was known with equal clarity as maat in ancient
Egypt and as such it was essential to all value judgments. Maat was in fact represented as the fulcrum of the
balance that weighed the human heart against the feather of maat in the Hall of Two Truths. The cosmic order,
being both immanent and transcendent, thus constituted the basis of the final judgment of the dead before the
In the West, the Romans transported the essentials of the plot throughout Europe, where the ideas incubated in
the western mind for more than a thousand years. Aristotelianism, with all its divergences from the work of
Aristotle, gained a firm footing, alongside Plato’s perennial influence. With the coming of the renaissance, many
of the works ascribed to Aristotle and misplaced for centuries, were reintroduced from Arabic sources in the
twelfth and thirteenth centuries. While this may have served as much to muddy the waters as to clarify them, it
did refocus attention on the issues underlying the development of the western plot.
Events had only to wait for Galileo, Copernicus, Kepler, Descartes, then Newton, first to determine empirical
relationships, then to formalize into explicit laws the precepts that already rested comfortably in the bed of
western culture.(8) Modern science was born after a very long gestation period. And if Aristotle did not
completely discard the spiritual inclinations of his teacher Plato, his modern descendants have surely done their
best to lay them to rest forever.
Nevertheless, there are many enigmas in the story. For instance, Newton’s interest in physics waned in his
fifties when he began to devote much of his time to theological pursuits, including an intense interest in the
Hermetic tradition. From our current cynicism, one might be inclined to dismiss this in association with a
reported nervous breakdown. However his interest in the magical realm of alchemy had influenced his thought
in his younger days when he was developing the theories to which we are so indebted, and which appear
It is a very long way from the cosmic order, known to the ancients as the rta and maat, to the physical
mechanistic world that Newton unwittingly launched in full fury. The former was an intrinsically moral order. The
latter is lacking in human values whatever. Anthropomorphism became seen as a violation of Aristotelian
identity, there being no underlying unity implicit in the diversity of phenomena. All things are objective isolates
and man is the law maker charged with the need to bind them together with causal chains. But men have not
been the conscious authors of the plot. It seems that for some reason, during this period, in this remote
workshop of the universe, a job has simply needed doing.
It took two centuries for Newtonian physics to stretch to the point where holes began to appear in the fabric.
Universals began creeping out from under the Aristotelian carpet and new and better brooms were needed. It is
true that universal gravitation had finally been accepted over protests about action-at-a-distance, but one
universal is tolerable if a broom may one day be found to manage it. Newton himself made no hypothesis.
However others began creeping out, unsightly things, and embarrassing. Electromagnetic forces began acting
at a distance all over the place. Faraday, being unburdened by a higher education, introduced the idea of the
field as a carrier between bodies (9)(10). Then Maxwell exploited the field to incorporate light as an
electromagnetic phenomenon with wave characteristics.(11) It was a neat solution for electromagnetism, but
then, alas, the speed of light turned out to be universally constant. In the name of Zeus why?
Fortunately Einstein proved to be a pretty good broom maker. Impressed with Maxwell’s success, he turned the
whole of space and time into a field (12) and in the process turned another ugly pariah into a boon. It was a
brilliant solution. The intermediary field curved to finally bridge gravitation and avoid any suggestion that it acts
at a distance. But is acceleration through space and time really the same as gravity? Can they be judged
equivalent solely on their apparent similar effect? Could there be another explanation that does not act at a
distance through space? (13)
In the meantime Planck had pulled another universal out of black body radiation, like a rabbit out of a hat.(14)
This was a monster of such proportions that the normally sober minded establishment was reluctant to look it in
the face. Why in the name of Zeus should the entire electromagnetic spectrum be quantized? It is a continuous
spectrum. Why should radiation come like a series of discrete pulses according to a universal quantum of
action? Planck was disturbed by his magic too, called it an act of desperation.
Then de Broglie came along with his quantization of matter, in waves no less, according to the same universal
quantum of action. The idea came to him as an intuition that matter was like a little clock in motion. He was
“greatly smitten” by the fact that the transformation formula for a wave, in special relativity, is the reciprocal of
that for the frequency of a clock.(15) Aristotle would have been smitten as well. How is it that the internal
frequency of a thing translates as the reciprocal of its external appearance? Where does this place Aristotle’s
identity of essence with substance? And what about cause and effect?! Not only has matter become both wave
and particle, but one can not be sure about both position and momentum. And how does an electron jump from
one atomic orbit to another without traversing the space between?
This was a nasty set of horrors indeed, and the best that could be done was to speculate with chagrin on the
probable outcome. But does one allow a place of honor to the laws of roulette in the hallowed halls of science?
Can a group of men of the Copenhagen School decide for us all that we exist as probability waves? De Broglie
didn’t like it. Neither did Einstein, and no doubt a good many others lost some sleep, or flinched in their graves.
We are talking about the stuff of our bodies. But that is only an anthropomorphic concern. There are no
universal aspects implicit in the particular aspects of being. Or are there? The quarks, of course, are another
chapter in the story.
Although Heisenberg might have liked to discard the idea of particulate matter altogether, his uncertainty
principle deals, among other things, with the problem of being unable to accurately know both the position and
momentum of a particle at the same time. This uncertainty, it is claimed, is a function of h/2pi, as if Planck’s
constant, h, is the circumference of a circle, or a cycle of time generated by energy, and the uncertainty is
roughly the radius or amplitude. A universal cycle of time?! What is that? Although the connotation is obvious, a
scientist would shun expressing it as such. It might threaten their career. It would shatter the whole concept of
space-time as a continuous field and Einstein’s best broom would lie broken. Big bang cosmology would
undergo gravitational collapse, unable to sustain that everything has evolved through local influences from a
singular event, at some incredible time when the entire universe was unimaginably smaller than a single proton.
Not even the discovery of mountains of dark matter could hold it up. Those nasty universals keep getting in the
way, in spite of our wildest inventions.
At this point we may leave the historical tale incomplete, for it is not intended as an exhaustive account, nor is it
intended to treat our difficult and faltering steps lightly. Our progress through the ages has been earned
through enormous commitment, no less for the pyramid builders than for the great numbers of scientists
working today. This brief review is intended to emphasize a very fundamental theme in the drama that dates
back at least five thousand years. The cosmic order is very much a matter of the mutual interdependence of
both the universal and particular aspects of experience. Neither can be known to the exclusion of the other, for
they are mutually defined by their mutual relationship. This is a profoundly fundamental relativity principle.
It was twenty-three centuries from the pyramid of Zoser, at Saqqara, to Alexander’s conquest, twenty-three
centuries ago. It seems that we are due for another turn in the tide of history, for we have exhausted the
precepts underlying the development of science since the time of Aristotle. Although they have allowed us to
accumulate immense knowledge, they are no longer adequate to cope with the ominous social and
environmental circumstances that face us. The kind of physical mechanisms that we have grown accustomed to
think in terms of simply do not allow us to take the first step in understanding the organization of living
processes. We now stand thwarted by the very precepts that allowed us to reach for the moon.
There has been great resistance to allowing universals into the realm of science, perhaps partly because of
religious overtones and the fear that we will regress into another dark age of oppressive dogma. But science
can only avoid considering this alternative at the risk of becoming an oppressive dogma itself, every bit as
mindless as a pack of witch hunting saints gone mad. There is a middle road, where new insights into the
cosmic order can offer solutions to the enigmas that face us, in a manner fully consistent with the factual
evidence, and in a creative and constructive way. If the cosmic order turns out to be an intelligent order in the
process that should be no reason to recoil, for we will have gained further posts by which to better understand
how intelligence works.
Opportunities are provided by circumstance. Only recently has sufficient evidence accumulated to allow us to
make a comprehensive attempt at formulating a more fundamental set of precepts more closely attuned with the
cosmic order. Key pieces of the puzzle, presented above, suggest a scenario very different from the one that
we presently imagine to reflect reality. The main points can be summarized as follows:
1) Planck’s constant clearly points to two alternate modes for what we perceive as the material content of the
universe. The one mode is fixed as particulate matter and is specifically determined in spatially complete form.
The alternate mode, although quantized as bundles of energy that correspond to particulate matter, is non-
specific and cannot be spatially identified. This strongly implies that the material content of the universe is in
fact involved in a very rapid and universally synchronous oscillation between the two modes. One mode is
spatially complete, the other mode spatially indeterminate, such that events are prescribed by sequential
frames in a holographic movie of cosmic proportions. The spatially complete frames will be called space frames.
The spatially indeterminate frames will be called quantum frames. The latter are Void of form and timeless.
2) What we know as the wave character of matter is associated with the synchronous oscillation back and forth
between the two modes. The entire universe is vanishing and recurring very rapidly with and before our eyes.
The continuity of events is provided by quantum jumps in position from one space frame to the next, through
the agency of timeless quantum frames. This is roughly analogous to an ordinary movie where the blank screen
facilitates the projection of successive frames to lend the illusion of continuous action. The blank screen in this
case is the spatially indeterminate and timeless quantum frames that reside as a unity behind the world of
physical form. They allow an ever changing assimilation of particulate matter in a series of space frames that
close ranks. There is thus a dynamic identity between spatial form and quantized energy as non-specific
emptiness, the latter acting as a timeless master sensorium or repository of experience from which each space
frame is drawn. Because experience is in reflux and renewal, the sensorium also spans history and regulates
dissynchronicity introduced by relative motions.
3) The quantization of the electromagnetic spectrum, as it projects through space, is a universal measure of
this fundamental oscillating action, hence Planck’s relation E=hf. The quantization of energy E, is a function of
the frequency f, because the universal action h, is synchronous for all frequencies. The electromagnetic
spectrum is being interrupted across its entire breadth by the successive disappearance and recurrence of
space frames, thus requiring light to project as a series of discontinuous pulses. Its motion links up atoms in
each space frame.
4) The speed of light, as measured in vacuum, is universally constant because the recurrence of space frames
is universally synchronous for each atom irrespective of their relative motions. Relative motions can be known
only between relative positions in successive space frames. Light moves the same for each atom within each
frame. It defines space by linking up particulate atoms within each frame. No light, no space.
5) Time, as we are able to measure it as a linear phenomenon, is associated with the recurrence of space
frames. We measure time by regular cyclic motions, such as the rotation of the earth, and these motions reflect
a series of quantum jumps in position through successive space frames. Each successive frame specifies a
primary interval of time that is universal. It is possible to measure the length of this interval in terms of classical
units of time because each space frame recurs for a specific duration relative to the spatial propagation of light.
This primary interval is 1.519 x 10-16 seconds, roughly the time required for light to circumscribe the largest
atom, since the atom must be spatially coherent within each space frame. (See Ch 5)
6) Although a common simultaneity for separate bodies, in relative motion through space, may not be
established through direct measurements with clocks, as relativity theory maintains,(16) we may nevertheless
attach a universal significance to the concept of synchronicity. Since there is sound evidence to clearly indicate
that matter is inherently intermittent, it in fact must be synchronous if we are to perceive the material
surroundings with any degree of integrity at all. Although synchronous distortions may be introduced through
relative motions that affect our ability to make synchronous measurements, this does not discredit the fact that
a preponderance of synchronous events still prevail. Even in extreme cases where synchronous distortions may
be so severe as to result in black holes, these manifest relative to a preponderance of synchronous events.
Space depends on light.
7) Gravity is universally operative independent of transmission through space and time, since it is associated
with a timeless present in the synchronous projection of the movie. It is an expression of an underlying unity
implicit in all particulate matter. The attractive force of gravity resides in the universal aspect common to diverse
forms of matter separated in space. It acts via the universal quantum mode that we may call the Void. The
tendency to come together is an expression of the universal oneness of physical being manifest in the spatially
indeterminate and timeless quantum frame. Quantum frames are integrated as a timeless unity. This is the
inverse of separate and distinct space frames where each atom is linked by light.
8) Relative motions tend to distort the perception of space and time because light is unable to fully bridge the
quantum jumps in position between successive synchronous frames, and yet the movie must cohere as a whole.
In Newtonian physics this tendency manifests as a force required to accelerate one body with respect to
another. This shows up as a discrepancy of units in the familiar relation F=ma. The units of force and mass are
the same in essence, leaving a discrepancy in distance per second per second. This is a discrepancy of
change in position through successive frames. This distortion in the uniform perception of space and time is
balanced by an external expenditure of energy as work. This is the inverse to the effect of gravity as an
attractive force that functions from within. We shall see that gravity is one of a class of forces that function via
the quantum mode, or the Void.
9) When relative velocities approach the speed of light a more severe kind of distortion becomes apparent
because relative space frame sequences are perceived out of synchronization. There is a relative skipping of
space frames balanced by a relative accumulation of quantum frames between different inertial systems,
because light cannot otherwise bridge the jumps in position. The quantum sensorium (the Void) spans the
relative history. This shows up as the familiar relativistic discrepancies indicated by the Lorentz transformations
of special relativity. There is still no sound reason to believe that these transformations “...do away with the
absolute character of the concept of simultaneity,” as Einstein stated.(12) They merely account for synchronous
distortions between inertial systems.
10) Space frames are skipped in the inertial system of the observer with respect to the moving body. This is
balanced by a relative accumulation of quantum frames with respect to the observed body in motion. There is
no compelling reason to suggest that the position of a so-called stationary observer is necessarily an arbitrary
matter and that we must accordingly seek out mathematically covariant laws with respect to continuous
transformations of space-time coordinates. This principle of general relativity does not take cognizance of the
fact that experience is not presented to us in this way. Uniform patterns of cyclic motions dominate the heavens
in a highly organized hierarchical manner, cascading down from galaxies to suns to planets and moons. When
we speak of inertial systems as resisting acceleration we must therefore see it within the context of the theater
in which we are observing the movie. Acceleration is always relative to the preponderance of synchronous
patterns of momentum that prevail, for it both conforms to and disturbs those established patterns as they exist
hierarchically. A classic example is Foucault’s pendulum, where the arc of its swings rotate to counter the
earth's rotation. The pendulum may be set in its swings by the gravitational pull of the earth, but the direction of
its swings is synchronous with the position of the galaxy at large. A gyro compass is another example where
direction is determined in relation to the fixed stars countless light years distant. General relativity fails to
account for this phenomenon known as Mach's Principle.
11) Momentum is a quantization of uniform relative motion. This is inferred by de Broglie’s wave equation, where
the quantum of action h, is equivalent to the product of the relativistic momentum of a particle p, and its wave
length f. Since the wave motion of matter is a result of the oscillation between quantum and space frames, it
follows that the wave length assigned to a particle should be associated with the quantum jumps in position from
one space frame to the next, relative to its perceived place in the projection of the movie. A curious paradox
arises at this point, because one would expect the wavelength to increase with the momentum, an increase in
velocity representing an increase in wavelength from frame to frame. In fact the opposite must be true, because
the product of the momentum and wavelength is equivalent to the universal constant, h. There is again a
dimensional discrepancy of unit distance per second per second, which indicates that the paradox is associated
with a synchronous distortion between the observer and the particle. If the uniform motion of the particle is
offset by a relative skipping of observer space frames, the paradox is resolved, because the observer is also a
collection of quantized momentum in the movie production, moving with the earth in its orbs within orbs. A
relative skipping of observer space frames thus has the effect of increasing the apparent frequency of particle
space frames and reducing its relative wavelength accordingly. This is consistent with the alternate formulation
of de Broglie’s equation, where the momentum of the particle increases with the apparent frequency.
12) Uniform velocities may be considered inertial because particulate masses are independently assimilated
atom by atom in the movie. The duration of each space frame is sufficient to allow light to circumscribe any
typical atom, but not larger conglomerates of atoms as molecules in concentrations of matter. The latter are
assimilated through atomic characteristics that allow them to mutually relate collectively through interfaces of
interaction. Within each space frame, however, activity is restricted to electromagnetic phenomena. The uniform
motion of an atom, or a unified collection of atoms, is a quantized event, occurring from one space frame to the
next, along with the preponderance of other synchronous events. If there is no change in the degree of
synchronous relationships from space frame to space frame, then no forces are introduced associated with
further synchronous distortions. Velocity, or the relative lack of it, is therefore inertial so long as the relative
shifts in position from space frame to space frame are uniform. It should be noted here that this requires
another kind of time that is distinct from linear time as defined above in point 5. There is a kind of duration that
spans successive space frames to historically integrate the synchronization of events.(17) This underlying, or
rather transcendent duration is associated with the quantum mode, and has been referred to as the quantum
sensorium. For instance, there is a relative accumulation of quantized energy associated with moving particles
to balance the relative skipping of observer space frames. This is essentially a quantization of experience that
does not actualize to the observer in spatially explicit form, although it remains associated with the moving
particle as an increase in its relativistic mass, a physical contraction in the direction of motion, and a dilation of
13) Since a complete atom is a closed and spatially distinct entity, being circumscribed by electromagnetic
energy, the relationship of photon to electron and proton therein is a closed electrically neutral relationship,
designated as an intimate relationship. If, however, an electron becomes excited beyond the electromagnetic
limits for an atom, then light is unable to bridge the distance within one space frame. It must span two or more
space frames to close the relationship between electron and proton, and it is this spanning of space frames by
light that gives rise to electromagnetic fields. This also serves to integrate history over a succession of space
frames, that is to say, light must link events over a period of linear time.
14) In the organization of moons, planets, suns and galaxies, there is a wide variety of phenomena that
necessarily follow according to the above scenario, some of them well known. For example we know that
somehow, since the consolidation of our solar system, that about 98% of the angular momentum has come to
reside in the planets, even though 99% of the total mass resides in the sun. The rotational motions of the solar
system introduce synchronous distortions with respect to the galaxy that are associated with angular velocity,
although the mass of the solar system must be generally synchronous with the galaxy at large. This angular
tendency to synchronous distortions manifests as a relative skipping of space frames in the center of the sun
with respect to its own periphery and the peripheral planets. There is a corresponding accumulation of
quantized momentum associated with the planets that cannot actualize, and yet it must manifest itself in some
way, if it is not to build to unlimited extremes. Since we observe a differential rotation between the center of the
sun and its own periphery, it is reasonable to conclude that the accumulated momentum becomes translated as
a force of retardation operative at the center of the sun. (The poles rotate in 33 days, the equator in 25 days.)
This force is not transmitted externally through space, but rather internally via the quantum mode, as an internal
winding down to preserve synchronicity. It is a force hitherto unidentified, and one of a small family of quantum
forces operative on a cosmic scale.
15) The differential rotation of the sun accounts for the spiral wrapping of the sun’s electromagnetic field
around its girth, a portion of the field being swept out with the solar wind into the planetary disc and beyond.
The great electromagnetic arches that pop out from the sun’s surface, associated with sun spots and solar
flares, appear as direct evidence of an electromagnetic bridging of discrepancies in angular synchronicity within
the sun.(18) The sun’s magnetic pole reversals, that occur approximately every eleven years, are also essential
to balance synchronous distortions that would otherwise accumulate to unmanageable proportions. The earth’s
pole reversals are much less frequent, for synchronous problems have a different focus.
16) When we turn our attention to the galaxy, we find that the focus shifts to the regulation of its material
content, as distinct from the angular distortions within solar systems. The material content of the entire galaxy
must be preponderantly synchronous, both with itself and with other galaxies, even though it may be in rotation
with respect to other galaxies in the universe at large. In galaxies that tend to rotate as a unit, there will be a
skipping of space frames in their centers with respect to their peripheries that will tend to accumulate to cosmic
extremes. As we are beginning to discover, this can manifest as black holes in their centers, with a relative
enormous accumulation of unactualized mass with respect to their peripheral rotation. But we can also see that
black holes in the centers of any number of galaxies represent one, common, singular condition, with respect to
the universal cosmic projection of atomic matter. The physical universe, as we see it, is one synchronous event.
There may also be black holes in the centers of star clusters, where stars seem to move independently in
elliptical orbits about a common center, and similar patterns may be expected in elliptical galaxies.
17) Because galaxies must be preponderantly synchronous, quantum forces may come into play in a variety of
ways. Tendencies to angular synchronous distortions in solar systems, place them in direct communication with
the galactic center, for the same singular condition exists at their respective centers via the quantum mode. The
super abundance of accumulated momentum associated with the galaxy can thus be translated back to its
stellar population as a regulatory force governing stellar migrations within the revolving disc. The entire stellar
population of the galaxy becomes tensionally coupled within. It becomes one coherent whole. Stars must
behave themselves within moderate limits and cannot go racing off without restraint at the beck and call of
gravity, disturbing the synchronous integrity of the whole. Tendencies to excessive motions find a ready
resistance. The apparent deficiencies in gravitational mass in current theories about galactic organization thus
find new avenues of explanation that apply to many other phenomena as well.
18) There is a growing body of evidence to indicate that there is reflux of the material content of a galaxy
though the galactic center. In this scenario, old stars tend to migrate toward the center, where they are drawn
into an accretion disc and torn apart as they spiral in toward an apparent black hole. Then there are intermittent
massive ejections of material from the center, with star formation apparent as it migrates out toward the
peripheral disc.(19) As more data becomes available it should consolidate into a picture of eternal stellar
regeneration.(20) In a synchronous universe, galaxies function as cells of creative efflux and reflux, the heavy
elements, created through stellar processes, being recycled back into hydrogen in the galactic core. Space-
time contraction near galactic centers drives the efflux of ejected hydrogen peripherally outward while attracting
the reflux of dense old stars back in.
19) When we look through our largest telescopes at the distant quasars, some of them emitting more energy
than a thousand galaxies like our own, from a core only a light year or so in diameter, what are we seeing?
When we see them oscillate with bursts of energy equivalent to the creation of many millions of suns over a
period days, even hours or seconds, what are we seeing?(21) The light from a galaxy a few billion light years
distant can be older than our solar system by the time it reaches us. We have circumscribed our galaxy a
couple of dozen times, and the distant galaxies may be turning somewhat slower or faster, the rate of stellar
reflux being adjusted accordingly. Yet we share the same synchronous present with that galaxy as it exists
today, via the Void, and somehow, in the projection of the cosmic movie, light must bridge the intervening
discrepancies in linear time, to integrate the history. A number of effects are to be expected. For instance
synchronous discrepancies alone can red shift the light that we see, and this is not necessarily associated with
recessional velocity at all. It may only be associated with great distance and the associated burden of historic
integration reflected in the distortion of the light that we see. Synchronous discrepancies accumulated over
great time can also greatly accelerate the apparent relative frequency of distant events, similar to de Broglie’s
moving particles but on a cosmic scale. Accumulated distortions can introduce contractions in the way that we
perceive events, creating an illusion of exaggerated violent eruptions blown out of proportion to reality. Such
phenomena may be observational homologues to real ejections of matter from galactic centers, like periodic
relief valves. There is no compelling reason to suggest that we are looking back in time toward the original
creation of the entire universe. In view of the above, there are more compelling reasons to suggest that creation
never had an origin, that the creative process transcends events in linear time. The universe is both eternal
and intelligently organized via the quantum sensorium - the Void.
20) The background microwave radiation is there, of course, and real. But is it really a remnant of the
separation of matter and radiation during the early epochs of a supposed Big Bang? Given the current state of
our understanding, there may easily be other explanations. This single wisp of evidence is hardly sufficient to
support the theory in the face of mounting contradictions. To begin with, any theory of a universal physical
origin at some primordial point in linear time must face formidable philosophical problems, fundamental
contradictions of logic, reason, and self consistency, as is well known yet set aside. Such an origin negates any
concept of natural order on which the theory may itself be based, placing us outside the whole of creation,
divorced from our own experience. This renders the theory devoid of pragmatic value, for we find ourselves
faced with a need to integrate history in order to cope with experience accordingly in an ongoing context. This
problem aside, we can hardly extrapolate experience with confidence many orders of magnitude beyond what
we can ever hope to verify by observations or experiments of any kind. But even in the observations available
to us there are serious problems—age discrepancies (22)(23), the clumpiness of the universe, the uniformity of
the microwave radiation, the missing mass, the Hubble constant (24)(25). We are surely advised to look for
more realistic alternatives than to undertake the invention of dark matter. Attempts at the computer modeling of
cosmic evolution using various starting mixtures of dark matter are problematic even if it did exist.(26) The
missing mass is not a problem to a synchronous universe where galaxies are eternal cells of creative reflux. The
mass missing is accounted for by quantum events in the centers of galaxies with respect to their peripheries,
integrating their dynamic integrity and their eternal regeneration. The universe may be clumpy. The age of stars
does not have to be confined within an acceptable birth date for the entire universe. Galaxies may exhibit
different characteristics, migrate, form loose associations, evolve and change, all within synchronous
constraints. It will subsequently be suggested that the background microwave radiation is related to the primary
interval of time, indicating an origin in the ongoing synchronous projection of the universe.
21) A synchronous universe introduces limitations in the application of mathematical methods currently
available, because the properties of space and time, as we measure them, are not continuous. There is thus a
minimum limit to the increment of the differential in the calculus that becomes very significant in quantum
events. The uncertainty principle is related. The relative position of a moving particle can only be known
precisely within a single space frame, whereas the relative momentum can only be determined over a
succession of space frames. These characteristics are implicit in the nature of phenomena whether our
measurements interfere with them or not.
The list could go on indefinitely, for we have only begun a review of the evidence, and haven’t mentioned
planetary processes, biological or social evolution, neurological processes or the nature of the mind. The above
points should nevertheless be sufficient to indicate a need for a more fundamental and comprehensive insight
into the cosmic order. They also suggest some clues as to what we require, and the general pattern of what we
might expect, as follows:
i) We are concerned with the historic integration of the whole of experience and thus with the relationship of
parts to the whole. We must allow for all possible variants of experience.
ii) There is an all pervasive dynamic interdependence between universal and particular aspects of experience
that is fundamental to understanding the nature of phenomena of every kind. This is intimately associated with
alternate modes in the cosmic projection of experience.
iii) The integration of experience displays hierarchical elements associated with degrees of universality
subsumed in levels, as in the synchronous relationship of galaxies to suns to planets and moons. These
hierarchies, as they are spatially perceived, are specific manifestations of a transcendent universal order.
These few points will suffice to sum up general objectives and guide lines to be pursued as a starting point in
REFERENCES AND NOTES
- The organization of the human nervous system, to which we owe the integration of our perceptions,
memories, feelings, thoughts, and actions, must reflect the organization of experience in general if our
responses are to be appropriate to circumstance. The cosmic order determines how existence is presented
- While western historians generally acknowledge this influence, the extent to which the historical
development of ideas correspond or diverge between East and West has not been very thoroughly
investigated or transmitted.
- Gilbert Ryle, then Waynflete Professor of Metaphysical Philosophy at Oxford, reports in Encyclopedia of
Philosophy, Vol. 7, p. 321, Macmillan, 1967, that Plato’s elenctic dialogues were abruptly terminated with
the Gorgias or the unfinished Thrasymachus, with a drastic change of direction. Whatever crisis this may
have entailed, succeeding dialogues are almost devoid of his previous argumentative checkmating, and
concentrate on presenting constructive philosophical doctrines, the Theory of Forms being the most
famous by far. The theory is treated in the Symposium, the Phaedo, the Republic and the Timaeus, and it
comes up again in the Philibus, the Sophist, and the Parmenides. Of thirteen letters reputedly written by
Plato, there are four which are accepted as authentic by most scholars, but not all, including Letter VII,
which is a piece of Plato’s autobiography. This letter also contains an excursus on the Theory of Forms,
and if authentic, shows that Plato held to this theory at least until his mid-seventies. It is not mentioned by
Aristotle in any of the many passages in which he criticizes the Theory of Forms.
- Hiriyanna M., Essentials of Indian Philosophy, (p. 57), London, George Allen & Unwin, 1949.
- Ibid., Ch. 4.
- This is an especially strong theme in the Bhagavad Gita (various translations available), although it runs
like a thread through the Vedas and Upanishads also.
- There are two accounts of the creative acts of the sun-god Atum, of the ancient city of Heliopolis, both from
the Pyramid Texts inscribed on the walls of nine tombs (c. 2350 to 2175 BC.) in the necropolis of Memphis
at Saqqara. Both accounts, lacking in psychological depth, describe the creation of the divine Ennead
which includes the husband/wife pairs Osiris/Isis and Seth/Nephthys. However a stone, Stela no. 797 in the
British Museum, its message dating from the beginning of the Old Kingdom (c. 2850 BC.), makes Atum and
his Ennead the mere agents of an antecedent spiritual force, the supreme deity Ptah. “Mighty and great is
Ptah, who rendered power to the gods and their kas: through his heart, by which Horus became Ptah; and
through his tongue, by which Thot became Ptah. Thus the heart and tongue won mastery over all other
members, in as much as he is in every body and every mouth of all gods, all men, all beasts, all crawling
things, and whatever lives... It is the heart that brings forth every issue, and the tongue that repeats the
thought of the heart. ...” (James Henry Breasted, Develeopment of Religion and Thought in Ancient Egypt,
London: Hodder and Stoughton, 1912, p. 45.) Ptah was thus understood by the priesthood as both
immanent and transcendent, but also to function through maat, the goddess representing the cosmic
order. After Isis resurrects her virtuous husband Osiris following his murder (twice), by the jealous and evil
brother Seth, Osiris thereafter resides in the underworld to judge the souls of the dead. Their son Horus
was conceived after the first reunion/resurrection. Thot, the moon god, was the consort of Maat and the
inventor of language. There is a triadic balance here between (right brain) intuitive insight into the cosmic
order and (left brain) verbal expression, both emotionally fueled (Limbic system).(1) The extent to which
the human heart balances the cosmic order, represented as a feather, is thus the basis of judgment. It is a
deeply moral theme, essentially identical with the cosmic order as represented by the Vedic rta, the
Sumerian me, the Hindu and Buddhist dharma, and the Chinese tao. Joseph Campbell gives a general
account in The Masks of God: Oriental Mythology, Viking, 1962, Penguin 1976. See also: the Papyrus of
Ani, Wasserman, J., et al, The Egyptian Book of the Dead, plate 3, Chronicle Books, San Francisco, 1994;
Moon, B., ed., Annubis and the Weighing of the Heart, p. 426-429, An Encyclopedia of Archetypal
Symbolism , Shambhala, Boston, 1991; An account of Isis and Osiris is given by Sir James Fraser in The
Golden Bough, Gramercy (Random House), NY, 1981. (first published 1890)
- Arthur Koestler reviews the founders of modern science in The Sleepwalkers; A History of Man’s Changing
Vision of the Universe (First published 1959, Penguin, 1989). In other of his writings Koestler introduced
the concept of the holon , a Janus faced part-whole, as a prevalent characteristic of how experience is
organized. This is another expression of the interdependence of universal and particular aspects of
experience, which Koestler describes as self-transcending and self-assertive. See The Ghost in the
Machine, Pan Books, London, 1970.
- Faraday, M., A Speculation Touching Electric Conduction and the Nature of Matter, Experimental
Researches in Electricity, Vol. 2, London (1844).
- Faraday, M., On the Physical Character of the Lines of Magnetic Force, Ibid., Vol. 3 (1855)
- Maxwell, J. C., On Faraday’s Lines of Force (1856); On Physical Lines of Force (1861); A Dynamical
Theory of the Electromagnetic Field (1864), in Niven W. D., Ed., Scientific Papers, Vol. 1, Cambridge, 1890.
- Einstein, A., On the Generalized Theory of Gravitation, Scientific American, April, 1950.
- It is noteworthy that in a letter to his close friend Michele Besso in 1954, the year before he died, Einstein
wrote: “I consider it quite possible that physics cannot be based on the field concept, that is, on continuous
structures. Then nothing remains of my entire castle in the air, including the theory of gravitation, but also
nothing of the rest of modern physics.”
- Planck, M., Eight Lectures on Theoretical Physics, Columbia University Press, NY, 1915.
- De Broglie, L., in Wave Mechanics, The First Fifty Years, Butterworths, London, 1975.
- Einstein, A., On The Electrodynamics of Moving Bodies, in The Principle of Relativity, A Collection of
Original Memoirs on the Special and General Theory of Relativity, by H. A. Lorentz, A. Einstein, H.
Minkowski and H. Weyl with notes by A. Sommerfeld, Methuen & Co., Ltd., London, 1924.
- It is noteworthy that Henri Bergson postulated two kinds of time, analogous in some ways to the distinction
being made here, although here they derive from a common root. Hanna, Thomas, Ed., The Bergsonian
Heritage, New York and London, 1962.
- Current theories are coming more in line with the interpretation of a synchronous universe. See Glanz, J.,
Does Magnetic Twist Crank Up the Sun’s Outbursts? reporting in Science, 269, 1517, 1995.
- Evidence has been accumulating for two or three decades. Bart J. Bok published a summary, The Milky
Way Galaxy, in Scientific American, March 1981. He points out that there are about 4,000 giant molecular
complexes known within 13,000 parsecs (about 42,000 light years) of the galactic center. Being sites of
star formation, each typically contains predominantly molecular hydrogen equivalent to several hundred
thousand solar masses. The outer boundary of the central bulge, 5000 parsecs from the center, is ringed
by giant molecular complexes. The central bulge itself contains a dense concentration of old stars. Within
it, four concentric rotating rings of hydrogen have been identified expanding radially away from the center
of the galaxy, the outermost, at 3000 parsecs from the center, being discovered in 1964 by Jan H. Oort
and G. W Roogoor of the Leiden Observatory. Bart Bok comments, “ Perhaps the ring is a new spiral arm
unfurling. One is equally tempted, however, to speculate that the center of the galaxy expelled a kind of
smoke ring some 30 million years ago.” At 1500 parsecs, Butler Burton of the University of Minnesota and
Harvey S. Liszt of the National Radio Astronomy Observatory, identified another rotating expanding ring of
atomic and molecular hydrogen. Another ring, some 300 parsecs from the center, has regions of hot
atomic hydrogen containing newly formed blue-white super-giant stars. Another cooler and more dense
ring exists only 10 parsecs from the center. It thus appears that huge amounts of material are being
emitted periodically from the center of the galaxy, which is feedstock for new generations of stars. The
central three parsecs contains the highest concentration of stars in the galaxy. Star sized clouds of ionized
gas are speeding around the center at high velocities, their velocities increasing with their proximity to the
center. This suggests old stars being torn apart as they are being drawn into a super massive region at the
galactic center, presumably a black hole. The pattern of creative efflux and reflux is thus already
suggested by radio and infrared observations. The pattern is generally consistent, even required, by a
synchronous universe. The creative reflux of experience is a phenomenon that we see all around us in
nature, something that we do ourselves every day. We should have good reason to expect to find it a
common feature of galaxies also.
- A significant number of galaxies emit strongly in the infrared region indicating high rates of star formation.
In some cases the rate is so high that the entire galactic mass would be recycled in a billion years or less if
the rate was sustained. Active periods are probably interspersed with quiet periods. Habing H. J. and
Neugebauer, G., The Infrared Sky, Scientific American, Vol. 251, No. 5, Nov., 1984.
- Thierry J., Courvoisier L., and Robson E.I., The Quasar 3C 273, Scientific American, June 1991.
- Some globular clusters in the Milky Way and some galaxies appear to be about 15 billion years old,
perhaps more, which stretches the upper limit for a big bang thesis. For example, radio galaxy 4C41.17
was found by Kenneth Chambers, George Miley, and Wil van Breugel to have a Doppler shift of 3.8,
corresponding to 15 billion light years. Reported by Waldrop, M.M., The Farthest Galaxies: A New
Champion, in Science, 241, 905, 1988.
- A detailed study of seventeen of the oldest globular clusters in our galaxy places a median age in the
distribution at 14.56 billion years. Chaboyer, B., Demarque, P., Kernan, P. J., Krauss, L. M., A Lower Limit
on the Age of the Universe, Science, 271, 957, 1996.
- Recent measurements of the Hubble constant favor numbers that are much too high to fit Big Bang
theories, but the search goes on. Travis, J., Hubble War Moves to High Ground, reporting in Science, 266,
- Some globular clusters have been shown to have ages of about sixteen billion years, twice that allowed by
some recent values proposed for the Hubble constant. Sidney van den Bergh, Ages of the Oldest Clusters
and the Age of the Universe, Science, 270, 1943, 1995; M. Bolte and C. J. Hogan, Nature, 376, 399, 1995.
- Jayawardhana, R., A Dark Matter Recipe is Tested—And Found Wanting, reporting in Science 264, 1845,
A NEW PROSPECTUS, AN ANCIENT THEME
SCIENCE AND COSMIC ORDER: A NEW PROSPECTUS
For academics & informed readers.
A new interpretation of the facts
Available as a free PDF email attachment
Email request to Bob@cosmic-mindreach.com.
This is a revised version of Part 1 expanded into a separate book.
The two advanced website articles on the Human Nervous
System Part 1 (spinal integration) and Part 2 (cerebellar and
cerebral integration) cover most of the material in Part 2.