On God

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I find it necessary for the greatest truth-teller and the greatest deceiver to share a common property, that is, they are both trusted by the masses and one cannot be distinguished from the other.

A Short Critique of Nothingness

In which is demonstrated its impossibility image Picture an ancient tarn enclosed on all sides by mountains and trees, hold in you mind the keen shimmer of the water, the murmuring of the oaks and the injustice of the northern winds. Now strip all of this away, the mountains and lake vanish along with the trees, then the very face of the Earth is swept from reality. The stars all vanish along with the other celestial bodies in the sky so that all we are left with is a blank void, a nothingness of sorts. Except what we are left with is something very real, the passing of time and the reality of space is still undeniable is it not? There is also the potential for the reintroduction of corporeal entities, not to mention the fact that the scene of this blankness is still comprehensible to our minds. There are those amongst us who would reduce this already reduced form of reality even further to the point at which the dimensions of space and time disappear and we are left with what is referred to as nothingness. But this appears to be a completely flawed notion, not only does the reduced reality of blank space give rise to the idea of nothingness in a mind, the idea of nothingness is not even that. The comprehensive faculties of the mind can make no sense of it whatsoever and it can only be described with respect to what is not there. If we ask: what is nothingness? an adequate response might appear to be, it is the absence of all things, or the absence of reality. This brings us no closer to understanding what nothingness is and, since we cannot comprehend it or give a satisfactory account of it, we might think those who believe in the possibility of it to hold an unsubstantiated belief. And yet the problem is even worse than this. Some would go as far as to claim that, not only is nothingness possible, it is also ‘easier’ and more sensible than reality. Hence the arrival of the question: Why is there something rather than simply nothing? Simply nothing? Why there is nothing simple about it! In fact this very notion of what is simpler or easier being the case implies the existence of a mind (of God) for whom it is easier for, and this may not be true to the way in which Nature works. Already the befuddlement that we as human beings come under the influence of when thinking of concepts such as nothingness seems to remove all rights for us to talk of it as something that is simplistic and easier than reality, even if mind did play such a crucial role in Nature. But we can go further than this. Although the possibility of nothingness seems unlikely, due to its incoherency and the precariousness of how it is derived, this in no way refutes its possibility; simply because we cannot understand it does not mean that it is impossible. Therefore we must determine a way of knowing whether or not the possibility of nothingness is ruled out entirely. What do we know then? Well we know that either nothingness is the case or reality is the case and that both of these cannot be so. We also know that reality, in some form or another, is the case, due to our various sense perceptions of things which imply a beholder and a perception. We can therefore be sure that nothingness is not the case. Yet this does not mean that it could not have been the case. So we must go deeper. All things must arise due to necessity, be that by a direct cause, such as one billiard ball knocking into another; a causal framework, that is, a universally governing law of Nature that causes things to exhibit certain properties; or causation by pre-programming, such as in the case of fundamental particles (which I do not believe could ever exhibit truly random properties since I have yet to see a coherent system that explains how it could occur). We may therefore deduce that all that happens is necessary. If, therefore, reality is so, then it follows that reality is necessary. We know that reality is so and that therefore it is necessary. Now if reality is necessary and either reality or nothingness is true, then it must be so that nothingness is impossible by necessity. This arises due to the fact that there is only one correct solution to the problem and that, just like in mathematics, that correct solution makes all other solutions impossible by definition. 2 + 2 could never be anything other than 4 by its very nature, this is also the case here since only one solution is coherent (reality) and the incorrect solution (nothingness) arises due to our misinterpretation of the correct solution (the error by which we assume it is possible to strip reality away completely and be left with something that, although incoherent, is possible). Therefore the idea of nothingness is made impossible by reality. Reality’s necessity makes the impossibility of nothingness an impossibility by necessity. Why this is the case however is far more difficult to explain, perhaps it has no explanation. I believe that this brings the realm of Philosophy entirely into reality itself, and this may seem to be a truism and yet since the development of modern physics we seem to have begun to view our universe with less significance than we did before due to the possibility of the nothingness ‘before’ it. If the idea of nothingness is but an impossible misunderstanding then our reality’s philosophical significance is restored. This will be helpful in the justification of other theories.

Running alongside progress: have we gone too far?

Our pulsing star sets its gaze upon the winding pathways; it looks down at me through the varieties of rustling leaves and branches, scattering what has been a grey mist of a night and stirring it into a watery daybreak. Coursing through the woods on a mixture of adrenaline and muesli I quicken my pace up the incline. I’d started out making pretty good time but had grown too complacent nearing the 2k marker and not pushed as hard as I ought to have done. Now I’m lagging behind the 21-22 minuters who have probably already made it past the wooden cabin and hit the 4k point.

Accepting my 10th place fate with a good humoured resentment of those ahead of me, I take the time to look about at the forests surrounding my ambience. Shades of ochre moss crawl over the oaks felled by gales just off the beaten track; a dim fog still hangs in the air beneath the trees and in the depths of the woods I believe that I hear the hoot of an owl sounding through the thick brambles and beeches. Often when running through such picturesque landscapes I am struck by such sensations, some intuitive and completely undefinable understanding that I am a part of something greater than myself, something that transcends our modern day, detached society.

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All too frequently however I mistake this feeling for being literally caught up in a timeless encounter with Nature in a similar way to how our primitive ancestors once were. But as I flick from the emerald colours of the woodland to the shrill ringing of my luminous timer, I realise that this is simply not the case. My thoughts seem rarely to drift from the anthropocentric illusion that most of us seem to cling to, I am not simply enjoying my run but am concerned by time limits and training schedules, nor is my desire to run so early on a Saturday born out of anything other than the want improve my time. When I really stop and think about it, there are parameters to my experience of running that prevent me from seeing it in its true light. I am locked into similar experiences of a thing by the constrains society places on me.

Consider yourself, right now whilst reading this article, getting up and running off into the fields or beaches. Imagine that you run for miles and miles until you have no idea where you are, you don’t even know why you are doing it. Some time ago you deliberately dropped your phone so as to have no means of communication. You are completely alone and at one with your surroundings. This I think comes close to what our ancestors might have experienced in the ancient jungles and wildernesses. But will you actually do it right now as you’re reading this article? For most I imagine that the answer is no. But why, what’s stopping us? Social conditioning? Moral conduct? Laziness?

In fairness it’s likely a mixture of all these things preventing us from acting in such spontaneous and impulsive ways. And we have progress to blame for that. As our civilisation has become larger and more technologically advanced, more social ties are formed in our short lifespans, our morality has had to evolve via Kantian ethics and utilitarianism to suit the demands of a complex culture and our intake of glucose and saturated fats has increased making us less animated and more inclined to sit on the sofa watching trash TV all day. The creativity and happiness of us as individuals has been restricted to lie within certain parameters due to socially imposed factors that influence our livelihoods. The metallic cords of language, memory and society prevents us from seeing the world in the way our ancestors once did, it restricts our thought and our vision. If we ever wish to combat the epidemic sweeping this civilisation there is but one antidote: we must stop progressing. And that is all I will say on the matter. We can either continue to venture into the unknown or we can revert back to how our civilisation used to be. There is no middle ground. It’s time to choose. Our creativity or our ambition.

The Darken Peri

There are blank faces under the leafy moon tonight,
Charred spoons lay scattered on the sandbanks
Whilst pumpkins, pale as sick vultures, tumble
Down to the river,
Making blubbering splashes as they hit the frothy currents.
What is this starlit place?

Wait! A figure glides along the waters.
It has wide marbles for eyes
That trickle lost light from their deepest vaults.
A moon spirit lost in the stygian night.

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Frozen amelioration

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Etched in the Neolithic dawn,

The hexed belt of Orion;

‘Twas then but a symphony of Azure

To the tribal enchantress,

In ecstasy amongst her heterodox forces.

From the splintered lute

To the strains of Pachelbel,

That Dust, taught by the ark,

Doth climb the steep crags

From the abandoned pits

Out into the surreal daylight;

They blink in Ambiguity’s glare.

Is it but a mirage, their newly found glow?

Were they lured by some fall’n angel

To hasher nights?

To eons where the lofty spires

Do rise up o’er the billows

To howling zeniths.

Our crowns wrapped in frantic heights,

The visionaries conjure a new philosophy:

Those celestial Craftsmen

Become the ticking engines of One greater.

Chords of Scorpius woven into orbit

By Aristotle’s euphoric cries

Of ‘eureka!’

Now I stare out through a window,

A plane sketches the open clouds,

In the calm, I believe it sounds:

A stir in the ether;

The burning of the Alexandrian vaults

In Rome, as Zeus takes up his bolt.

Words

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The birds and stars are going about

Their steady evening muse,

Free from culture – who could doubt?

And so far more in tune.

I gazed ‘pon the shores and ‘pon the brooks

And ‘pon the tide drawn rills,

O ‘pon the scattered shells I looked

To capture with the quill.

How I wish I could descend

Into those curling blues, the glens

Of corralled rock and salty lanes

Down to where the sea gods reign.

Alas! My lines of inky verse

Would surely take their flight

And drain away to bot’mless depths

That never see the light.

Our thoughts are fragile things.