Timelessness

An analysis of the physical implications of abstractness reveals the reality of three interconnected modes of existence: abstract, virtual and concrete. This triple-aspect monism clarifies the ontological status of subatomic quantum particles. It also provides a non-spooky solution to the weirdness of quantum physics and a new outlook for the mind-body problem. The ontological implications are profound for both physics and philosophy.

I shall argue that the combination of classical theism and a traditional three-part dyothelite Christology runs afoul of the Two Sons Worry because it cannot offer an account of the hypostatic union. After offering some preliminary remarks, I shall discuss the details of classical theism. Then I shall explain the Two Sons Worry that plagued the traditional three-part dyothelite Christology. After explaining the Two Sons Worry, I shall consider two accounts of the hypostatic union. I shall argue that each account of the hypostatic union fails to avoid the Two Sons Worry.

"Layman's Abstract:

This dissertation looks at how there is a texture to our temporal experience, how sometimes time seems to go faster, or slower, and how, on rare occasions, it seems to stop altogether. I suggest that this is a result of how time emerges from, and is mutually enfolded with timelessness. I suggest that this experience can be described with a fractal model that links our subjective experience to physical reality.

Traveling at the speed of light, photons exist outside of time. Time interacts with timelessness whenever matter interacts with light. Time emerges from timelessness at very small scales as the potential of a quantum wave function collapses into a physical manifestation. Our consciousness participates in this emergence/manifestation through quantum processes that occur at the smallest scales in our brains. Roger Penrose and Stuart Hameroff's theory of quantum consciousness link neurological quantum processes to our experience of consciousness.

As time emerges out of timelessness the boundary between the two becomes more intricate and complex. This is a fractal boundary. The "edge effect" is an example of a fractal boundary, where at the interface of two ecosystems, such as the edge between a pond and a field, the greatest biodiversity is found. Complexity is the intertwining boundary between two dualities, in this case, between time and timelessness. The fractal dimension describes the density of this intertwining. The more densely we involve ourselves in some activity, the faster time seems to go. The more shallow our involvement, the slower time seems to go. Laurent Nottale's theory of physical fractal space-time describes the process of quantum collapse while Susie Vrobel's theory of subjective fractal time describes our subjective experience of time using fractal measures.

By combining these theories I establish a link between physical fractal time and our subjective experience of fractal time describing the intertwining of time and timelessness. The infinite within the finite–this is the paradox that animates the world–eternity within a moment, the moment within eternity, and the whole body of the universe in between, chasing its tail.


Academic Abstract:
This dissertation applies Susie Vrobel and Laurent Nottale’s fractal models of time to understanding our subjective experience of time, deepening the interface of quantum mechanics and subjectivity developed by Roger Penrose and Stuart Hameroff. I first outline Penrose’s Objective Reduction (OR) version of quantum wave function collapse, and then the biological connection to microscopic brain structures and subjective states that Hameroff developed from Penrose’s theory. In the next section, I outline Nottale’s theory of scale relativity and fractal spacetime, covering his treatments of non-fractal classical time emerging from quantum, fractal, and reversible time. I then build on Vrobel’s model to identify specific properties of fractals, explore how they might model our subjective experience of time, and interface with the theories of Nottale and Penrose. At the confluence of these theories, I suggest aligning time with fractal scale. In this case, the data of the timeless present moment, like the fractal pattern, is condensed and replicated through memories, creating the fractal dimension, or temporal density, of the subjective passage of time. Thus, temporal flow unfurls from, and nests within, the timeless present. Finally, I consider the implications for the human relationship with time."

In this paper I argue that the conversation in Plato's Phaedo operates on two levels, and appeals to two different kinds of considerations in arguing that the soul is immortal. On the one hand, Socrates and his friends are interested in whether there will be a survival of the soul after the present life, and whether it has existed before. This appears to focus on temporal survival. But, at the same time, as I shall argue, Plato the author is pressing the argument towards a recognition of another kind of immortality, which belongs to the soul as something outside time, to which before and after do not apply. By examining exactly what is meant by its immunity to death (in a number of senses of " death ") and its association with life (in one sense of " life "), we shall discover in what sense it can properly be said to have no times or changes, no beginnings and no endings, no life or lives of any duration, and no capacity for alteration, having a kind of atemporal being that is akin to the being that is proper to the Forms that are its object of study. Understandably, given the dramatic setting of the Phaedo, Socrates and his disciples tend to think of immortality in terms of whether something continues after death. Socrates is shortly scheduled to die, and from that perspective the chronology of " life after death " seems crucial. He needs to know whether there will be a tomorrow for him, while his companions seek reassurance that though they see him no more, their beloved Socrates will still be somewhere, doing what he loves best. Furthermore, the Phaedo can also be read as a dialogue about methods of proof, such that it asks, among other things, whether it is possible to prove things about the future without needing to wait and see. To discover whether there is life after death, an empirical enquiry involving trial-and-error is not the best method. So the futurity of the future life is important to this issue too, because we are considering what kind of proof could provide certainty about this matter. Those temporal thoughts about survival beyond death prompt Socrates to begin his discussion with theories of reincarnation, in which souls persist through birth and death, undergoing serial embodiments. Socrates explicitly borrows the idea of oscillating between life-states and death

La siguiente investigación ha estudiado qué tienen las columnas de José Jiménez Lozano, escritas hace 40 años, para que sigan interesando a un lector del siglo XXI. Es decir, qué elementos tiene la columna de JJL que hacen superar la barrera del tiempo.

Se han analizado 36 columnas escritas en El País, entre los años 1976 y 1986, de tres maneras diferentes: análisis del interés a través de Muñoz-Torres; análisis de la persuasión por medio de López Pan; y, por último, análisis del deleite estético mediante Fiedrich Schiller.

Se ha llegado a la conclusión de que las columnas de JJL son atemporales. Y esto se debe porque, en primer lugar, sigue habiendo interés: bien por una leve envoltura narrativa, bien por el espacio mental en el que están dispuestas las columnas. En segundo lugar porque, tras analizar su talante moral, JJL sigue inspirando confianza. Y, en tercer lugar, porque las columnas de JJL tienen forma viva, que según Schiller, es como se debe juzgar lo bello.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

This article points to some of the ways in which future research into medieval philosophy might help the discussion of eternity break out of its present confines, and examines some modern takes on Boethius, Neoplatonic influences, historicity, and sempiternity. It notes that the Middle Ages' enquiries into the nature of eternity were invariably and intimately intertwined with ontological concerns. Another observation that arises from a comparison of the historical and contemporary readings is that, at the heart of the controversy regarding the temporal and atemporal interpretations of eternity, is a fundamental difference in philosophical intuitions regarding questions of time and knowledge.

It is not easy to understand the nature of the guru and understanding the nature of the guru can be bewildering. There is often bewilderment about the guru. One source of the bewilderment is that people think that the guru is an individual person and for most people the understanding that the guru is not a person has been foreclosed. The guru is not a person. And when people see and believe the guru is a person, such a belief will create illusions about the person whom they think is the guru, and their own relationship with the person whom they see as the guru will fall into various forms of the psychology of transference. Moreover, the true and pervasive nature of the guru will be concealed and the power of the guru limited and anthropomorphized, and politicized. To use Heideggerian language the ontic dimension will become the focus and the ontological dimension becomes foreclosed. In fact, the guru is not an entity, the guru is not a thing, and the guru is not even a being. The guru is the field of Being. The guru is the field of Being's manifestation of understanding, manifestation of protection and manifestation of self-revelation. The guru is the radiance of primordial awareness. The contemporary master of Kashmir Shavism, Swami Muktananda would teach, using the language of theology, " the guru is the grace bestowing power of God. " He would also say " The guru is your own innermost awareness and you must get beyond your mind to experience the guru as your own awareness. " Vehicle-ness It is also equally true that a person can be vehicle of the guru. Even you and I can be a vehicle for the guru. The light of the guru can manifest and shine forth through you and me, and through everyone. The power of the guru does not manifest only through institutional religious teachers as some would like you to think, but most often this manifestation is through

<b>Abstract:</b>  What follows is intended to be a kind of ‘white paper’ on the doctrine of divine simplicity (hereafter DDS).  DDS is a radical doctrine.  It proposes a radical view of God with extensive implications, which are not always appreciated.  Here, I seek to set out:  a] what DDS asserts,  b] who has endorsed DDS over the centuries,  c] some positive reasons to affirm DDS,  and d] some of DDS’s more problematic implications.  My discussion of these implications divides into concerns about:  i] divine timelessness (combined with immutability),  ii] the modal collapse engendered by DDS,  and iii] the overall coherency of DDS.  (The relevance of divine simplicity to Trinitarian theology is a whole different ballgame, which lies beyond the scope of the present paper.)  As such, the aim of the present paper is neither to prove nor to disprove DDS.  Indeed, as I will seek to show, DDS is not really the kind of doctrine which <i>can</i> be ‘proven’ (at least in a mathematical sense), and to disprove DDS is no easier, since, when it comes to a doctrine as difficult to process as DDS, it is hard to distinguish a genuinely problematic implication of DDS from an <i>apparently</i> problematic implication.  My aim is, therefore, a more modest one:  to set out the broad areas of theology and philosophy which DDS influences and hence to enable the reader to formulate his or her own view of DDS’s importance and tenability.

<b>Key Words:</b>  <i>divine simplicity, divine attributes, divine timelessness, modal collapse, the best possible world, metaphysics, constituent ontology, the coherence of theism, analogy</i>

This paper, written in the course of a Research Master specializing in English studies, questions a wide-ranging literary
phenomenon: the famous detective Sherlock Holmes. This reflection is based on the observation of this character’s
permanency and universality, whose identity transcended, throughout the years, the strict scope of its creation. This
research paper considersthe reasons of such a universal success, for a character who is referenced just about everywhere,
whatever the time and place, who takes multiple forms in both our daily lives and in the diverse shapes taken by culture
(Literature, art, cinema, television…). This study relies on the reading of the original short stories written by Arthur Conan
Doyle, his autobiography, as well as the analysis of the various adaptations and pastiches that were made after the
detective’s adventures generated such a huge enthusiasm. In addition to these readings and viewings, this paper is
complemented by previous reflections on the character and his author. This research work was furthermore completed
thanks to the reading of documents regarding Sherlock Holmes’ context of creation, the Victorian era, as this period had
a very important role to play in the understanding of the character. The main idea that came out of this reflection is that
Sherlock Holmes is no longer, nowadays, only a character of fiction. He is an idea, a concept, a symbol, which makes him
seem so omnipresent.

May, A. (2021b): What can Earth history and Evolution tell about the Creator of the Universe?. - International Journal of Theology, Philosophy and Science, vol. 8: p. 19-41; Târgoviște, Romania.

ABSTRACT Conclusions about the Creator of the universe are drawn from the evolution and diversity of living beings. Furthermore, four events of the Earth's history are addressed. From them, it can be concluded that the Creator actively intervened in the history of the Earth to promote the development of intelligent life. Following characteristics of the Creator are observed: He is patient, creates an exuberant fullness, and gives freedom to his creation. He uses causal links and seemingly random events to steer the course of his creation. The Creator is in constant dialogue with his creation to lead it into ever greater abundance and freedom. He uses evolutionary processes, which are not goal-oriented, to achieve his goals. The observed characteristics of the Creator fit very well with the Judeo-Christian God. The question is raised whether the Creator is timeless or not. 

Keywords: Earth history, intelligent life, palaeontology, Christianity, freedom, dialogue, natural theology, theistic evolution,

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RESEARCH PROJECT "CHRISTIANITY AND EVOLUTION"

The paper presents some important results of my research project "Christianity and Evolution".
The goal of this research project is to write a book on Christianity, evolution and related topics in German language as well as in Spanish language.
Information in English language is posted in my Researchgate project: https://www.researchgate.net/project/Christianity-and-Evolution
Information in Spanish language is posted in https://www.facebook.com/may.devonian
Information in German language is posted in https://www.facebook.com/DAM-Wissenschaft-und-Glaube-106731404884228

Other first results of this project are following short papers:

a) A paper in German language on "Billions of years of_evolution - gift and mission"
https://www.academia.edu/42123885/Milliarden_Jahre_Evolution_Geschenk_und_Auftrag._Billions_of_years_of_evolution_-_gift_and_mission_

b) A document in English language. It deals with religion, evolution and the purpose of human evolution. It is seen from the point of view of a palaeontologist, computer scientist and Christian.
You can download the document from https://www.academia.edu/32064139/Comment_concerning_religion_on_the_Researchgate_project_Has_human_evolution_a_purpose_of_Bogdan_G%C3%B3ralski
or alternatively from
https://www.researchgate.net/publication/315654521

This book will challenge how you think about time.

Any complete understanding of the universe must include an understanding of time. Yet, so far, no theory describes our experience of time. Physics can no longer purport a theory of everything yet ignore human consciousness. Any complete theory must address consciousness. Likewise, any theory of consciousness must account for how it interacts with spacetime. Understanding time demands a reckoning between cosmology and consciousness.

Physics describes time as spatialized, static, and reversible, while we experience time as textured, flowing, and unidirectional. Reconciling these two perspectives demands a richer understanding of time. No model is better suited to capture time's quantitative and qualitative aspects than the cyclicity, creativity, and infinite depths of fractals. Fractals offer a mathematical model with room for internal richness. Nature inhabits space as branching tree canopies, watersheds, and jagged mountain vistas utilizing multiple levels of scale. What if time follows similar patterns?

We experience time as a tension between frequencies. When aligned we experience timelessness. When misaligned or out of sync, time gains density. We contain a vast spectrum of frequencies from the fastest brain waves frequencies to our slowest breath rate. A fractal model of time attends to relationships between these frequencies or scales of time. For example, EEG brain wave states reveal a fractal, power law signature across their frequencies.

As internal frequencies grapple to lock in with external frequencies, our experience of time emerges as a tension between them. The neurotransmitter dopamine drives internal brain frequencies. So, variations in dopamine levels show up as variations in the temporal experiences associated with aging, ADHD, and schizophrenia. Our experience of time emerges as a tension between frequencies. Fractals do not smooth over these differences of scale, but rather acknowledge them as building the density of a structure, the structure of time.

Possibilities for how to conceptualize a fractal time come from astrophysicist Laurent Nottale and theorist Susie Vrobel. To connect consciousness and physics Welch brings in the model of quantum consciousness as devised by physicist Roger Penrose and anesthesiologist Stuart Hameroff. By interweaving these models with insights from relativity, quantum mechanics, the second law of thermodynamics, neurology, and philosophy, Welch offers a solid foundation from which to contemplate fractal time. This interdisciplinary approach weaves an integral understanding of time.

In this model, time deepens into timelessness as energy folds back on itself in repeating cycles building matter, building time. Time deepens into the timeless present through the data compression of memory. The direction of time is in, in every direction. The complexity of our lives unfurl in the intertwining interface of time and timelessness. You are built of time.

Available at: https://bookshop.org/books/a-fractal-topology-of-time-deepening-into-timelessness/9781734576207?aid=888

This paper illustrates that the first four chapters of Genesis symbolizes the twelve signs of Astrology and the Seven Major Light Chakras. Each sign of the Zodiac is discuss in their days of creation.

TIMELESSNESS (Astrology) overlaps the TIME (Calendar year) illustrating that TIME does not exist. These two cycles Astrology and the Calendar illustrates why Christ is born on December 25th; because, Christ consciousness is all that does exist.

Also Astrology illustrates how the Major Arcana Tarot Cards were developed.

Advergames have been appearing alongside digital games since the very beginning. Although they had been originally created as marketing tools, their gaming nature has made from them an important part of digital-gaming industry heritage. At the same time, advergames, which persisted over time, may represent significant advantages for the brands they promote. The aim of the study is an examination of advergames' timelessness based on a theoretical framework and a qualitative-quantitative content analysis of advergames released across their history up to 2000, taking into account aspects of both digital games' and advertising timelessness. Besides general popularity, archetypal character, current playability and preservation, the analysis also focuses on the advergame design and brand implementation forms.

This paper offers a new way to evaluate counterfactual conditionals on the supposition that actually, there is no time. We then parlay this method of evaluation into a way of evaluating causal claims. Our primary aim is to preserve, at a minimum, the assertibility of certain counterfactual and causal claims once time has been excised from reality. This is an important first step in a more general reconstruction project that has two important components. First, recovering our ordinary language claims involving notions such as persistence, change and agency and, second, recovering enough observational evidence so that any timeless metaphysics is not empirically self-refuting. However, the project of investigating causation in a timeless setting has a greater relevance than its application to timeless physical theory alone. For, as we show, it can be used to model the assertibility conditions of causal claims more generally.

La nuova prospettiva teoretica proposta dall'Open Theism impone un approfondimento e una rivalutazione delle soluzioni " classiche " all'antinomia tra onniscienza divina e libertà umana. Tra queste " soluzioni " vi è, com'è noto, quella di Boezio, ripresa e resa più sofisticata da molti autori nel dibattito contemporaneo, all'interno della filosofia analitica della religione. L'Autore intende analizzare, quindi, l'interpretazione della timelessness solution sviluppata in tale contesto e le principali obiezioni che le sono mosse, cercando di tracciare alcune conclusioni circa la sua efficacia nel risolvere l'antinomia e nell'indebolire le tesi dell'Open Theism.

"Mai è stato e mai sarà, perché è adesso tutto insieme" (28 B 8.5 D.-K.). È in questo verso del poema di Parmenide, che la tradizione ha riconosciuto la prima espressione del concetto di eternità atemporale, come affermazione di un presente assoluto a fronte del rifiuto di ogni passato e futuro. Secondo l’interpretazione classica del pensiero parmenideo, questa nozione sarebbe sorta in opposizione all’eternità intesa da Eraclito nel senso della perpetuità, e sarebbe stata in seguito perfezionata da Platone, secondo una formulazione che, attraverso la mediazione neoplatonica, avrebbe ottenuto una grande fortuna nella storia della metafisica. Tuttavia, nel corso del Novecento, un numero crescente di studiosi ha avanzato dubbi sulla correttezza testuale e storica di questa lettura del poema e ha proposto di leggere il verso 8.5 come un’attestazione della perpetuità, esattamente il rovescio dell’eternità atemporale. Questo studio tenta di fare il punto del dibattito attorno alla questione dell’interpretazione del tempo in Parmenide, mostrando da un lato come una serie di argomenti induca a ritenere non più sostenibile la lettura atemporalista del poema, poiché storicamente problematica e per certi versi incompatibile con il pensiero stesso di Parmenide, e dall’altro come non sia, però, accettabile la lettura alternativa del verso che è stata finora sostenuta. Il saggio, accogliendo una recente proposta testuale, tenta così di indicare una terza via interpretativa, che superi lo stallo del dibattito contemporaneo, e offre un contributo alla comprensione di un tema di grande rilevanza nella storia del pensiero antico e in quella delle idee di tempo ed eternità.

One way that philosophers have attempted to defend free will against the threat of fatalism and against the threat from divine beliefs has been to endorse timelessness views (about propositions and God's beliefs, respectively). In this paper, I argue that, in order to respond to general worries about fatalism and divine beliefs, timelessness views must appeal to the notion of dependence. Once they do this, however, their distinctive position as timelessness views becomes otiose, for the appeal to dependence, if it helps at all, would itself be sufficient to block worries about fatalism and divine beliefs. I conclude by discussing some implications for dialectical progress.

Since the early days of Greek philosophy, many theologians have imagined God as timeless. Included in this long line of theologians is C.S. Lewis, internationally known Christian apologist, imaginative theologian, and powerful author of fiction. Lewis claimed that God does not experience time at all, but is in past, present, and future all at once in the “eternal now.” If time were a reel of film, God is in every frame, experiencing each one as if they are all present. In this presentation, I will subject this theology to critical philosophical deconstruction. I will provide that the “eternal now” concept is entirely contrary to reason and experience, and it goes against what he believed as a Christian. This idea assumes a faulty understanding of time. It assumes that time is a finished product (like a movie) that can be viewed all at once. It also wrongly envisions ‘now’ as a fixed thing, but we know that ‘now’ moves from moment to moment. I will also present an alternate understanding of God’s relationship with time, in which God experiences past as past, present as present, and future as future. If God is involved in human history (a fundamental Christian claim), then it is pertinent that he experience time. If he does not, then he has no time to be involved in the goings-on of the world.

John C. Peckham introduces and engages with major questions about God's nature and how God relates to the world. Does God change? Does God have emotions? Can God do anything? Does God know the future? Does God always attain what God desires? And is God entirely good?

This textbook provides a clear and concise overview of the issues involved in these and other questions, exploring prominent contemporary approaches to the main issues relative to how to conceive of the God-world relationship within Christian theology. In so doing, Peckham surveys a range of live options regarding each of the primary questions, briefly considering where each falls within the spectrum of the Christian tradition and providing clear and readily understandable explanations of the technical issues involved. The result is a stimulating survey of the most prominent options in Christian theology relative to divine attributes and the God-world relationship, offered in an accessible format for students.

Designed for classroom use this volume includes the following features:
- study questions for each chapter
- suggestions for further reading for each chapter
- glossary

Eastern philosophy and western science have convergent and divergent view points for their explanation of consciousness. Convergence is found for the practice of meditation allowing besides a time dependent consciousness, the experience of a timeless consciousness and its beneficial effect on psychological wellbeing and medical improvements, which is confirmed by multiple scientific publications. Theories of quantum mechanics with non-locality and timelessness also show astonishing correlation to eastern philosophy, such as the theory of Penrose-Hameroff (ORC-OR), which explains consciousness by reduction of quantum superposition in the brain. Divergence appears in the interpretation of the subjective experience of timeless consciousness. In eastern philosophy, meditation at a higher level of awareness allows the personal experience of timeless and non-dual consciousness, considered as an empirical proof for the existence of pure consciousness or spirituality existing before the material world and creating it by design. Western science acknowledges the subjective, non-dual experience, and its multiple beneficial effects, however, the interpretation of spirituality designing the material universe is in disagreement with the Darwinian theory of mutation and selection. A design should create an ideal universe without the injustice of 3% congenital birth defects and later genetic health problems. The western viewpoint of selection is more adapted to explain congenital errors. The gap between subjectivity and objectivity, the mind-body problem, is in eastern philosophy reduced to the dominance of subjectivity over objectivity, whereas western science attributes equal values to both. Nevertheless, there remains an astonishing complementarity between eastern and western practices.

Quantum mechanics based on uncertainty measurements are generally thought to be associated with weird conceptions, not conceivable in the macrocosm. Nevertheless, quantum mechanics and consciousness seem to have some isomorphism. At the first person viewpoint the present and the recent past can be considered as observable reality in consciousness, which is associated to certainty, the far distant past and future can only be considered as potentiality, linked to increasing uncertainty. Similar to quantum mechanics, uncertainty represents a major component in consciousness, which has to be controlled for allowing predictions with probability. There is a general rational principle consisting of superposition with probability and applicable to physics, biology and psychology, which allows prediction, if precise information is unavailable. This principle seems to show isomorphism between quantum mechanics and consciousness.

This paper presents a line of thought against the possibility of causation without time. That possibility, insofar as it is supposedly rested upon a Lewisian counterfactual theory of causation, does not stand up to scrutiny. The key point is that, as a reflection on the trans-world identity of events reveals, events deprived of times are—according to Lewis’s own semantics of counterfactuals—no longer eligible to stand in counterfactual dependence.