Meditation is ontological disambiguation

Ontologies are taxonomic lists that describe phenomena in terms of species, categories, attributes, relationships, functions, constraints, rules, axioms, and events. In fact, all knowledge is a form of ontology. It constitutes the mental representation of what is perceived as an object by the filters of the senses and the mind. An ontology by definition needs at least two elements, because otherwise it doesn’t have enough elements to discriminate itself from anything else. Therefore, by definition, it is minimally the so-called “didensity”.

To know or identify a thing we use ontological categorization. This is accomplished through the perception of differences between phenomena and leads to abstractions on a meta-level, which can be used strategically to improve an entity’s chances of survival. The same process of abstraction from patterns that are based on a multiplicity of unique experiences, allows us to keep the essential in our memory and discard the non-essential, thus forgetting irrelevant information. Ideally, we “learn” that a set of coexisting essential conditions lead to an effect and store this as a cause-effect relationship, which we can use in the future to predict the outcome of a certain event or as a slogan for a strategy. advantageously use its benefits or, on the contrary, to avoid its detrimental effects.

In fact, this process of abstraction or pattern recognition is what allows living things, including us, to deal with the world in a meaningful way: when comparing phenomena, we can conclude that they belong to a similar class or category if they share a similarity. significant number of matches. or similarities, while a preponderance of differences can lead us to conclude that the phenomena belong to different categories. This is called Viveka, the power of discrimination. Thus we taxonomically “determine” or “identify” a species, which is called “recognition”. We recognize it again, because it resonates with the ontological structure that we had built in our minds.

When you meditate on an object, you also do this in the first two stages, but you also do the opposite: you search for universal unity among the ontologies you have defined, and you arrive at a kind of “ontological disambiguation”.

Patanjali described this in the Yoga Sutras over 2000 years ago, when he discussed Samprajnata Samadhi in conjunction with the Stadia of Gunas: Visesha, Avisesha, Linga, Alinga which corresponds to the Vitarka, Vicara, Ananda, Asmita state of consciousness.

1) Visesha means special: first you identify a species with all its ontological characteristics.

2) Avisesha means universal: Then you identify the class/category to which the species belongs: Abstraction. This process is repeated until reaching 3).

3) Linga means Glyph, Symbol. You provide Universal with an identification tag. This is an abstraction higher than level 2); According to Vivekananda, it also involves understanding the material from which the object is made. If you take this realization to finer and finer material states, you end up in 4).

4) Alinga without meaning. Objects vanish, because you realize and experience that everything is made of the same energy-awareness-bliss sat-chit-ananda. Thus you become “one” with the object and merge at the highest level with the essence of being-experiencing-manifesting. Ultimately, meditation is then doing the opposite of what is needed to survive in the outside world.

This four-step process is very similar to Christopher Langan’s “syndypheonic analysis”. Langan’s analytical tool is the so-called syndypheonesis: reality is a syndypheonic relation (“difference in equality”) like any other relation: any statement that two things are different implies that they are reductively equal: the difference or the map of relationships can be described in numbers of terms/qualities that they have in common. The differences and correspondences build the ontology.

In other words: All phenomena have a relationship, which can be expressed in terms of how they differ from each other. However, this difference is written in a common language quantifying the differences in qualities they have in common.

If you do this recursively with respect to the differences between relation differences etc. eventually you arrive at an equality of all the things that make up reality together. The mere fact that the difference can be expressed linguistically or geometrically implies that the difference is only “partial” and both “relands” (the relational aspects of each of the ontologies) are manifestations of one and the same.

In other words, syndypheonesis is nothing more than the first three steps of Patanjali’s meditation recipe.

Langan concludes that the ultimate nature of the link unit is a process called “Infocognition”. However, Patanjali goes beyond Langan’s system in Patanjali Step 4, where the absolute medium from which the relational network is built is revealed and experienced: consciousness itself, which can manifest itself through the process of “Infocognition”. “, but also transcends that concept in the state of happiness. where nothing manifests but bliss is experienced.

Any density or ontology is ultimately reducible to what we would call digital computer code. Therefore, some people tend to believe that we are living in some kind of simulation.

However, duality alone does not uniquely provide the world as it is. Exist (ex-sist) means “to highlight”. To stand out from what? From the underlying reality subsists the absolute Hypostasis from which everything is made: Consciousness. Therefore, an alternative to living in a simulation is that existence is a form of self-organizing protocomputation living in the midst of consciousness.

If every energetic relationship is information and if consciousness underlies every phenomenon, this conforms to the concepts of hylozoism or panpsychism: every self-organized (autopoietic) system is then alive even at the level of atomic and subatomic particles.

In fact, existence is always a manifestation of a polarity, a duality or a density. It is an interference pattern of waves, a close co-occurrence of mutual experience.

When two waves collide and interfere, they establish a relationship; they have an overlap and an exchange of information. And so they establish a significant relationship called meaning.

The same is true in semantics. Any two concepts that meet contextually establish a contextual meaning together.

This is also exemplified by the double slit experiment in physics: if no single photons are observed in the double slits through which they pass, an interference pattern is created and it is concluded that the photons have a wave nature. But if they are observed in one of the slits, no such pattern is created and the nature of the particles is concluded. In other words, there is mutual recognition between the detector at the slit and the photon to be detected. When their respective energies collide and communicate by proximity, the photon is fixed on its path by their mutual interference, and a particle is observed at one of the slits, namely the slit through which it was attracted. If it is not observed at the slit, no energy is sent from the detector, so the photon passes as a wave through the two slits and interferes with itself, or it passes through a slit but then interferes with the resonant patterns of their past predecessors or future followers. , because inside a photon, there is no time.

In other words, the collapse of the waves is produced by the mutual recognition of detection energies, establishing a density, a geometric space and a particularity. If detection does not take place, the wave is in a state of eternity where there is no time or space: it is always everywhere.

The collapse of the wave sets up an event and a thing. It establishes space, time and matter. Time is simply a measure of the self-convolution of created polarity: a dance between two spheres, like the moon and the earth, like a proton and an electron.

Because Consciousness connects everything, it is the ultimate glue. It is the Love that unites everything. Things and instances are in fact an illusion. There is only the One wave of consciousness in which the interference patterns emerge on its surface. Everything we call a thing or being is essentially dimensionless, it is everywhere, always. It is a whole in a whole: a Fractal of all.

Only our senses distort reality in the sense that they focus on parts of the whole. They try to make sense of transient interference patterns and thus create a distorted view that we call “reality.”

But everything that exists changes and, therefore, does not have an ultimate and independent reality: it means that the contexts change and also the content of the ontology. How can he then remain the same? It was transitory and therefore ultimately illusory. Not so the hypostatic consciousness: it is always the same. However, the content of consciousness can change: that is called mental matter (thoughts, emotions).

Think of a world where everything is made of clay (as a metaphor for hypostatic consciousness): Clay is always the same, but you can make an infinite variety of shapes out of it. The shapes stand out, they exist from the underlying truth that is the subsistent clay.

Mind and matter are, ultimately, the result of the same infocognition process that establishes meanings, particularities, and spatiotemporal coordinates. Therefore, matter could also be considered as some form of “mind” or “information” resulting from cosmic ideation, that is, self-organizing protocomputation living in the midst of consciousness.

And this joins the ideas of Langan, Patanjali and Einstein: Matter = Energy = Information. These are the phenomena of manifestation, which constitute the relative world. Therefore, Einstein’s theory of relativity can be expanded to also become a theory of semantic relativity. They are the Phi and the Phay (of the Golden Ratio in Sacred Geometry) in relation to the One. Every concept has some degree of truth, but since it is a concept and the result of an abstraction, it does not directly represent the whole from which it is derived. it is derived and as such has a degree of falsehood in it, being merely an indirect representation. ; mean. Since every concept can only be known in a relative context, it can never represent the absolute truth, which is beyond ontological knowledge.

But the Absolute truth can be experienced, felt. It is the Noumenon that illuminates itself, by virtue of which we know. It is the Supreme Being, the Soul of your soul.

Only by dissolving ontologies into their finer constituents in preparation for meditation can one experience that there is a higher, more real dimension beyond pure Awareness, Love and Bliss. A vibrational resonance of connection to ultimate source and ultimate reality and truth beyond form, language, and manifestation. The Supreme Being that transcends all ontological dualities and of which we are an eternal part. Knowing this is an ultimate form of Viveka; PhiPhayKa if you allow me.