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IDEA No.1. Synesthesia. A new type of creative environment

author: Byron K. Ford
Title: "C a r a v a n s e r a i" Muse Salons

Date: August 16, 1995

"C A R A V A N S E R A I" Muse Salon

Caravan - a company of travelers on a journey through desert or hostile regions.
Caravanserai - palace; an inn surrounding a court where caravans rest at night.
Muse - a source of inspiration; a state of deep thought or dreamy abstraction.

Type of Establishment:Multisensorial Dynamic Art Gallery and Salon

Purpose:To provide a unique environment conducive to music and fine art appreciation, aesthetic education, and which promotes spiritual and mental invigoration as well as contemplation and relaxation.

Concept and General Operation:Interactivity and multimedia, in the outmoded sense of each of word, meld to produce a thoroughly modern and richly distinct experience of art. In an alluring environment, participants are enticed to become actors in an ongoing 'work in progress' through the media of sight and sound, smell, taste and touch, in concert with their own unique spirits and imaginations.

The interior design of the facility is cosmopolitan and upscale while emphasizing 'at-home' comfort. Fine furnishings complement a diverse collection of artworks, most by local artists, decoratively displayed all about with smaller rooms reserved expressly for art exhibition. Sensual fabrics and tabletop diversions provide soothing *tactile* sensations for idle hands during pensive moods. Natural design elements such as tropical fish, fountains, lush flora and picture-window garden views seduce the eye nd mind.

The atmosphere is predominately suffused with *aural* artwork. From classical, jazz and pop standards to Broadway, soundtrack and ethnic genres, an eclectic mix of recorded performances both insinuates and crystallizes the mood from one moment to the next. Spoken word, nature and ambient sound recordings may be artfully interwoven with live, poetry, prose, or solo instrumental performances by visiting artists; episodes of silence may be designedly interspersed throughout.

Lighting of every variety, including sun and moonlight, is used to melodramatic effect. The faint trace of natural scents in carefully humidified and ionized - almost rarefied - it is introduced: to sometimes soothe, sometimes stimulate, yet always to enhance one's sensitivity to the beauty that surrounds.

Lastly, but not insignificantly, the availability of select beverages serves to round out the total sensory experience.

Central to the concept is meticulous selection, blend and dynamic control of the varied esthetic ingredients, arriving at that harmony of elements most evocative of 'moments of remember' and conducive to aesthetic appreciation. Time of day or night, weather conditions and the 'mood of the room' are but a few of the inspirers of an elegantly orchestrated, ever-changing ambiance.

The overall effect is to heighten and sharpen the sensual nature of art appreciation. As an uncommonly holistic involvement in art is delightfully explored, a Caravanserai Muse Salon affords a uniquely personal arts experience: a virtual inhabitation - a becoming - of art.

********************Other Amenities**************************

Classical literature and other books and periodicals of generally inspirational, motivational, educational and/or pensive content
Tabletop diversions (chess, backgammon, etc.)
Grand piano and small stage area for occasional 'in-the-round'-style live music and readings
Freshly-squeezed juices, gourmet coffees and teas, champagnes(?)
Rooms and spaces expressly for art exhibition and installation

***************Design and Decor: Interior**********************************

Many varied tableau-style seating nooks ...'no two seating arrangements the same'
Serpentine-style, multi-pathway floorplan
Extensive use skylights for lunar and solar natural lighting
Multi-windowed walls for views of exterior grounds
Wall art and sculpture created by local artists for temporary display
Fireplace(s), fountain(s) and tropical fish displays
Tree, plant and flower arrangements
Multiple audiospeaker and spot lighting fixtures, inconspicuously placed and strategically arranged


Park-like landscaping with trees, fragrant plants, manicured green areas and waterscapes
Paths for strolling and varied outdoor seating
Multiple audiospeaker and landscape lighting fixtures, inconspicuously placed and strategically arranged


Author: Alexander d'Pine

Title: "god is alien- we machines"

Date: Sept.21,1995

Freewill is an unapplicable term when dealing with the tangible nature of the human race. As Homo Sapiens, all our action is embodied in terms of stimulation and slavery- to ourselves or our envioronment. The human brain and the mind which inhabits the former are the only two true links we have to the universe we exist herein.

Knowledge, at the instant of a human's physical conception, is only present in the form of instinct, and animalistic attribute following from evolution. This genetic "hand-me-down" of evolution is the first building block of one's mental landscape, and a transfer of the most basic functions of the newborn's animal ancestors. The "which came first, the chicken or the egg?" paradox provides that this instinctual genetic information has an undetermined source, therefore leads to a mute point.

Allowing this, each human, after the moment of conception and the transfer of genetic material, begins absorbing outside stimuli, and adding to the previous genetic base in formation of personality. Through the early stages of development, a young child employs such things as trial-and-error processes, using previously acquired information as a basis for decisions. This becomes exponentially more complex as life as when know it in the bounds of time progresses.

Therefore, when one makes a choice, otherwise employs logical decision making, or even experiences emotion, it is only due to prompting from an internal function of the brain. When an action is taken in any form by we humans, it is irrefutably triggered by some form of brain activity.

Thus, human beings are only organic machines in their rawest definition. Even emotions are only allusions accepted as our differentiation from lower life forms, and in and of themselves foolery in the necessity of human comfort. We are slaves, in a sense, to the drives of our aquired personalities, unable to function any way without the impulse of one of the faculties in our minds. Nothing is achievable without these mental devices, even things we are not aware of are in some way manipulating the way we operate and function.

This brings us now to the possible explainations for the things we do of which the root and nature of the cause are not amoungst the stuff of our knowledge or comprehension. Take for instance, the example of one's favorite ice-cream: there are no logical applications presented for choosing vanilla as one's favorite, or any reason nature and Darwin would conclude that choosing such a flavor is evolutionarily advancing. Also, is genius an aquireable status, or is it severly dependent on aptitude?

Obviously, these emotive acceptions and hitherto unexplainables have been justified greatly by the configurations of God-heads. Religion is a reasonABLE way to explain phenomenon beyond human understanding.( at the given time it is being practised. There has been no proof that god exists, except the belief in the minds of peoples who have 'faith'. Even if god does exist, he has made the human race's ability to correctly identify his presence as quite a chore, thereby, losing countless people in simple obscurity. It is again highly unprobable that god exists, simply by the mathmatical odds of people's 'intuitions' being false, and the sheer number of ersatz gods to choose from.

All in all, God is hardly or even remotely a respectably recognizable force, and humans are nothing more than genetic piles of chemical commands, holding no inherent purpose by definition.P>hr>

IDEA No. 3

Name: Eberto Pineiro



Date: November 26, 1995

To form a group of academicians,politicians and take the decision to transform the english language into a "fonetic" one. No reason to suffer "speling" everywhere . The english is the dominant commertial, scientific and a long etc. Why not make it 100% "fonetic"? The following are the expected results :

-Billions of hours saved from the waste of learning something useless.

.-The language spoken and written would be much more agile

.-The letters are by definition supposed to represent a sound.

4.-The time wasted could be utilized in learning the metric system.

TOO BEE OR NOT TO BEE ....... "GUD BAI AND GUD LAK. P>The english used in New Guineahr>



Title: Violence & Religion


If you follow the normal route of Darwinism, we see that mankind learned to use violence in order to survive in a hostile world of nature. Then when civilisation came about, and we had had communities of people living together, we still had violence of a sort. Persons were stealing from each other or killing for a few trinkets of gold or land. If we progress through the centuries, we see that most if not all religions are based on peace! How could mankind which has been bred with violence from it's very genesis conceive of a peaceful religion, when man is inheriting violence with every generation? Is this to imply that we are trying to attain something, which can never be?? I am in- terested in your comments!


Name: P. Simmington

Title: Who is Damned?


Let us take the following fantasy, and explore what it might really mean. We have a fictional creature called a vampire from Bram Stoker's writings. Now according to this book, we kill the vampire by driving a wooden stake through the heart, and we cut off the head to destroy it's sexuality. If these facts are true, is the victim which ultimately becomes a vampire a willing or unwilling victim of the crime of necrophilia. This crime is against the moral code of man and/or god. So, does the vampire always remain damned, for being a creature with it's own needs, or is it the role of the victim to become damned? We look at Dracula and see only the evil monster of the dark side of man. And we view Van Helsing as the ultimate good, but are these roles so truely and purely portrayed in each character? In the movie Dracula became damned when he rejected god, and his love became a casuality of war. He is damned because of his actions. She is damned because of her own suicide. Therefore, when she re- leases him from life/death he is free. But she must remain behind to live out the rest of her life in loneliness/seclusion of being without him. I believe in this regard they are both damned and saved from life


Name: Ann Gagnon

Title: Exchange with seniors who are not old...


A few weeks before Christmas, an article in one of Montreal's French newspapers wrote statistics about users of the Internet. This is a short rˇsumˇ: most users where men, between 30 and 40 years old, having at least one doctorate and earning more than $60,000 a year...The author had put her Email address. I wrote her, sarcastically apologizing for not fitting into her study:I am a retired woman, turned 70 in November, do not have a doctorate and no important income. She immediately wrote back asking if there were many of us out ther in cyberspace. I answered that I did not know any other odd ball. Many people still hesitate to use an automatic bank card or panic if a machine answers the phone... Anyone out there ?


Name: Weerapol Piriyakorn

Title: The world of change


If every thing stop changing, what will happen ? I have ask this question, when I want to understand the meaning of changes. I think that if everything stop changing, nothing can happen. Every events occur by changing something. And everything can't stop changing, because stop changing means dead, not exist, no meaning any more. Changing is fact. So everyone should know this. Understanding the way or the pattern of changes will make you know the world. Also the changes will concern with another concept such as speed of change (matter of time), amount of change (matter of space). If someone realize about the change all the time uing, he can be the best observer.

Buddhism, Taoism, Zen


Name: Rommel John Miller

Title: Heidegger -- Nazi defender to his end.


I will keep this simple and suscinct to the best of my ability. Martin Heidegger, author of many books, most notably _Being and Time_ was a short-lived member of the Nazi Party in the early and mid- 1930's. He left the party for undisclosed reasons in 1934, but those reasons have never been really ellucidated. Regardless, as late as 1967, in an interview with the German periodical _Der Spiegel_ Heidegger professed his belief in Hitler as the savior of the German people, and even at that time (1967) Heidegger saw the German people as the inheritors of the Zeit-geist as described in Hegel's _Phenomenology of Spirit_. Therefore it must be concluded that Heidegger saw the German spirit as the only mode of being capable of attaining any semblance of Dasein, the mode of "authentic" Being in the World. Now, this bothers me, for how can a supporter of Nazism (either actively or inactively [in his heart]) be accepted as having captured the true essence of being in his life's work? How can a man's being-in-the-world be separated from his being as a philosopher and social critic? Heidegger's theory may very well be valid, but should we as a people somewhat dedicated by our nature to the ethical treatment of others continue to

exhalt the immersion of the man in Nazi politics? My argument is to dismiss Heidegger as a sophist and to seek a better explanation of being. I could however be wrong.


Name: pommier




IDEA No.10

Name: Jon Radwan

Title: No New Ideas


I believe that there are no "truly new" ideas. My reasoning goes like this. The planet earth is a closed system. Within this system, humans (although they are quite willful and creative) only have access to the materials (including ideas) provided by culture(s). Thus, what may seem "new" can be seen as more of a "unique" combination of existing acts and objects. As social animals, everything we do is necessarily done in relation to what others have done (are doing will do). Further, because we learn from others and "earthly" experience, anything "truly new" would be unrecognizable as such because we would interpret it in terms of our existing frame of reference. In short, the possibility for newness only comes when the system is opened. I suppose that this might occur through the contributions of divinity (inspiration), insanity, and space aliens (I hear the ones from Jupiter have some ideas that will blow your mind), but I basically maintain that unique is a better term than new to describe our ideas.

IDEA No.11

Name: jennie o'reilly

Title: Free publicity


I am trying desperately to come up with different concepts to promote music in Ireland. We have a very strong traditional background and this is sometimes at conflict with a population that is predominatley under 25 years. We have a large group of people who are involved in the "dance scene" and I am trying to make it safe for them to go clubbing and not to be at risk from dodgy drugs. I want to put together a series of funky flyers with subliminal messages that although we cannot condone the usuage of drugs we are facing up to the reality that people are taking them and in light of this knowledge we will provide information of what"s goofd and what"s bad.....just think, at Woodstock in '69 the master of ceremony made an announcement that there was bad acid circulating. Nearly 30 years later there is still bad drugs on the scene and we need to inform people ina way that they will understand. What does anybody think?


IDEA No.12

Name: Peter Everson

Title: The Interdisciplinary Mind As Group Intelligence Skills


Discover the Psychology of Internet Leadership as a coaching, teaching and consulting model that applies 7 Group Intelligence Skills to transform people and work for success. It grew out of performing organizational transformation for client businesses in many industries. INTERNET LEADERSHIP WORKSHOPS transform people and work with 7 Group Intelligence Skills for success at

IDEA No.13

Name: Tue Sorensen

Title: Suggestion as to the origin of awareness


I have had a number of experiences that have led me to believe that our very life's motivation comes from a basic emotion of love and wonder of/at the world/ourselves/the universe. I believe that this basic life's motivation contains the energy that during evolution was eventually channelled into the rest of the brain, to create instincts, emotions and finally, awareness. It is difficult to describe here, but I invite any interested parties to contact me via email, for further info and discussion. I believe that if we devise a cultural philosophy in accordance with my ideas, a base for the development of a better world might be the result. In order to feel the things I have felt, and be aware of it, it is necessary to think and perceive beyond the confines of your cultural structure of association. This is not easy, but it can be done. I would love to discuss it with anybody who might be interested.

IDEA No.14

Name: Heidi Groth

Title: Les morts sont dans la maison!


The understanding of relations is true knowledge. I felt like someone who had been fighting a dummy in the dark and screaming; and then the lights go on, and you stand there, sheepish. Mais c'est seulement mon opinion. Art is the highest task and the proper metaphysical activity of this life. Life is not essentialy, but completely irrational Kerouac and Dostoevsky are life

mental illness

IDEA No.15

Name: Bert Schuit

Title: Limitations of human understanding


It surprises me every time how easily most people think that they are the end of the intellectual development. I mean, we can only understand things with our limited ways of seeing things. Perhaps every living thing thinks that he is clever enough to understand what is going on.When we want to understand the big picture, what makes us different from any animal? What if the conditions which made life possible, at the same time, determined the borders of the intellect of every life-form on this planet?

IDEA No.16

Name: Serge R.Naud

Title: We are one !!!


After reading most of the ideas exposed herein I thought I would share one really crazy idea with you. It is very likely this concept is not reality and yet it challenges the imagination.It is said the semen contains billions of sperms. What if each of us carried in him the essense of every human being on this planet. Only one sperm is required to engender a child and the one which does is the one programmed to do so. Recent research establishes that of the vast amount of sperms, they are not all called to fertilize the egg but to support and protect the one which is programmed to do so. All the others are the human brothers of every human beings. This is a perception which brings us closer since we all share the same experience. We are all winners since we all won a great race in our lives, the race which you won when the sperm you were became whole with the egg which represent the soul.

IDEA No.17

Name: Mark Robert Lerner


Date: Thu, 13 Jun 1996

The Initial Identification of 666 as Trinitarian Dogma

Towards the end of the summer of 5985(?)(1995), suddenly the thought occurred to me that the three sixesin the yet "unsolved puzzle" (see endnote 1) of the infamous "number of the beast . . . 666" of Rev 13:18 mightstand for the "three Persons of the Godhead" of the trinitarian dogma of classical Christianity (2). Because mostof the Christian world has been and still is officially trinitarian, the rather obvious (3) idea of a connectionbetween "666" and trinitarian dogma seems to have been completely overlooked: One of the best places to hidesomething is precisely where nobody would think to look because it is obvious that no one would hide somethingright in plain sight. Such a tactic, though, is perfectly consistent with the macabre character of Satanic humor,which delights in laughing as a further refinement of torture and hate.

The "Equality" and "Oneness" of the Three

Two of the central features of classical trinitarian dogma are the alleged "equality" and "oneness" of the "three Persons of the Godhead." In the authoritative "Athanasian Creed," for example, Athanasius, the aggressive (4) bishop and champion of trinitarian dogma during the Arian Controversy in Alexandria, Egypt in the fourth century, wrote that "Whosoever will be saved" must "hold the Catholic faith," which is "that we worship one God in Trinity, and Trinity in Unity . . . . For there is one Person of the Father, another of the Son, and another of theHoly Ghost. But the Godhead of the Father, and of the Son, and of the Holy Ghost, is all one (5): The Glory equal, the Majesty co-eternal . . . . And in this Trinity none is afore, or after another: none is greater, or less than another. But the whole three Persons are co-eternal together: and co-equal. So that in all Things, as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped. He therefore that will be saved: must think thus of the Trinity . . ." (6). So, just as the "three Persons" of the classical dogma are "equal" and "one," the three sixes of the "number of the beast" are equal and one in that they are all the same number, viz. six.

The Significance of Six

There is another striking connection between "666" and trinitarian dogma, viz. the number six itself, which, according to many scholars, represents imperfection, incompletion, and evil. "As a symbolical number," as Bullinger put it, "[six] denotes imperfection, non-completeness, falling as it does just short of seven, which denotes perfection . . . . [Seven is God's perfect number= , to be or become satisfied, filled; the number that satisfies God's work in nature, as in sound, in colours, and light.] Six ( , with an unknown root) is a perfect number, the first and the only number that equals the sum of the three figures that will divide it, and these the first three digits, 1, 2, 3. But it just falls short of God's, as does everything human . . ." (7). 666 is "a concentration of evil," according to J. B. Phillips, "six being the number of imperfection" (8). Jacques Ellul thought 666 actually meant 666..., i.e. an endless string of sixes, denoting the illegitimate attempt of the imperfect to reach perfection, to be God (9), not by faith and righteousness but by sophistry, sorcery, violence, etc. Donald Richardson called 666 "triplicated evil" (10). The whole purpose of the Lord's using the number six in Rev 13:18, these scholars imply, was to point to something striving to be perfect, even something or someone striving to replace God, but failing to do so, falling short due to imperfection and sin and ending up accomplishing just the opposite, viz. "ultimate evil" (11).

666 = The Perfect Symbol of Trinitarian Dogma

From these initial observations it should be obvious that "666" at the very least could symbolize trinitarian dogma. Why "666"? Swete asks. Why not "66" or "6666," etc.? Why three sixes (12)? One obvious possibility, noted by more than one scholar (13), is that the three sixes could be a reference to trinity. To continue Swete's line of questioning, though, why not "621" or "642," etc.? Why three equal numbers? Again, the connection between the equality of the sixes and the alleged equality of the three "Persons" of the Godhead of trinitarian dogma is an obvious possibility. Even trinitarians, if they are willing to be honest, must, just on the basis of what has been said so far, admit the possibility that "666" could symbolize trinitarian dogma. If there is any doubt at all concerning the orthodoxy of trinitarian dogma, not to mention even the possibility that trinitarian dogma is, or is even just connected with, "mystery Babylon" or "666," moreoever, this is reason enough to steer a wide path around even the idea of including trinitarian dogma within the domain of modern Messianic Judaism and Christianity, too, as it is written:

"Therefore 'Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you'" (2 Cor 6:17).

Now as one can see, such a possibility certainly does exist so that, just on the basis of this possibility alone, the sensible and safe thing to do is to steer towards the solid ground of the "pattern of sound words" of the Apostles (2 Tim 1:13), i.e. purely Biblical terminology, and to avoid "arguments over words" (cf. 1 Tim 6:3-4 + 2 Tim 2:14). When all of these factors, the threeness, the equality and oneness of the three + the significance of the use of six, are added together, each factor multiplies the probability that the similarities between "666" and trinitariandogma are no mere coincidence. Just taking these four factors together, in fact, honesty compels us to admit that, thus far, "666" is a perfect symbol for trinitarian dogma. If the Apostle Yohanan wanted to symbolize trinitarian dogma in a rather cryptic way, certainly using "666" would have been one perfectly sublime way to do so.

To be continued (Lord willing) . . .

For more information, please go to or send email to


1. Cf. Henry Barclay Swete, D.D., F.B.A., The Apocalypse of St. John, 2nd edition, McMillan and Co., Ltd.: London, 1907, p. cxxxvii + Robt. H. Mounce, The Book of Revelation (Eerdman's, 1977), p. 265 + Herbert Lockyer, Drama of the Ages (Harvest House, 1980), p. 200.
2. By 'classical,' in contrast to Biblical, Christianity, I mean the paganized version of Christianity that emerged especially in the fourth century starting with the Council of Nicaea and which includes such features as trinitarian dogma, Christmas, Easter, Virgin Mary worship, the Papacy, official ecclesiastical violence, etc. For a definition of trinitarian dogma, see my tract, "Trinitarian Dogma: The Very 'Mystery Babylon' of Rev 17:5!"
3. 666, according to Ethelbert W. Bullinger, D.D., is "clearly emblematic of Trinity . . ." (A Critical Lexicon and Concordance to the English and Greek New Testament (London, 1969), p. 391).
4. Athanasius, according to church historian Timothy Barnes, organized an "ecclesiastical mafia" (Constantine and Eusebius (Harvard University Press, 1981), p. 230), among other things, and falsified copies of I Tim 3:16 to read "God" instead of "who was manifested in the flesh" (cf. Sir Isaac Newton Manuscripts and Papers microfilm (Chadwick-Healy Inc., phone 800-752-0515), reel 25, ms. 361(4)A) in order to try to make the Bible appear to support trinitarian dogma.
5. Compare this to an ancient Egyptian text: "'All gods are three Amon, R , and Ptah and they have no second.' Amon is the name of this single being, R is his head, and Ptah is his body. 'Only he is Amon and R (and Ptah), together three.' Three gods are one and yet the Egyptian elsewhere insists on the separate identity of each of the three" (H. and H. A. Frankfort, John A. Wilson and Thorkild Jacobsen, Before Philosophy, (Penguin Books: New York, 1946), p. 75). The suggestion, which should be obvious, is that trinitarian dogma is just a "Christianized" version of the ancient Egyptian formula. The names of the gods were changed, but the underlying "substance" remained: "Old beliefs and sanctities in Europe," as W. M. Flinders Petrie put it, "[are] overlaid by the official forms of Christianity, which took the substance and gave it the shadow of a new name, to fit the new orthodoxy. Yet the old faiths linger" (Religious Life in Ancient Egypt (Houghton Mifflin Co., 1924), p. 2). 6. Quoted from William Whiston, Memoirs (London, 1749-50), pp. 493-96 (emphasis mine).
7. Bullinger, p. 707.
8. J. B. Phillips, The Book of Revelation (Geoffrey Bles, Ltd.: London, 1957), p. 31.
9. Jacques Ellul, Apocalypse and the Book of Revelation, George W. Schreiner, trans. (The Seabury Press: New York, 1977), p. 88.
10. Donald Richardson, D.D., The Revelation of Jesus Christ: An Interpretation (John Knox Press: Richmond, Virginia, 1957), p. 118.
11. William Milligan, D.D., The Book of Revelation (A. C. Armstrong & Son: New York, 1899), p. 236.
12. Swete, p. cxxxvii.
13. See also Chas. R. Erdman, The Revelation of John (Philadelphia, 1936), p. 108 + Mounce, p. 265. Erdman and Mounce do not entertain the idea of the connection between classical trinitarianism and 666 but only, like Bullinger, the idea that "666" refers to some kind of evil trinity.

IDEA No.18

Name:Bob Zenhausern

Title: Welcome to the Journal of Universal Peer Review

Date: Mon, 24 Jun 96 08:27:53 EDT

The Journal of Universal Peer Review (JUPR) has been created to satisfy two needs of information dissemination in this age of Computer Mediated Communication. The first is a more rapid dissemination of information while assuring the quality of that information. Even the most recent print journal reflects the thinking and work of an author that was completed two years ago. This need will be met by accepting virtually all articles submitted but they will be published along with the comments of reviewers and the article will be discussed in a public forum. Within a month of the original dissemination, the article will have been reviewed, evaluated and its worth established in an open debate. This leads directly into the second need satisfied by JUPR. In the current peer review system, the decision with respect to the quality of any scientific work is in the hands of anonymous reviewers from whom there e is no real appeal. Many new ideas are rejected because they go against traditional thought or are out of the zeitgeist. JUPR will give voice to these ideas and provide the author with the opportunity to defend it in public. Reviewers must be prepared to defend their criticisms and authors must be prepared to defend their ideas.

The following steps outline the procedures that will be followed for all articles.

1) All papers submittted will be accepted as long as they are coherent and on topic. Spell and grammar checking are the responsibility of the author.

2) The author will submit an abstract which will be sent to all subscribers along with instructions on how to retrieve the full article.

3) The abstract will be accompanied by the comments of two reviewers.

4) Another list will be available for for the authors responses to the reviewers as well as discussion by the list members who have read the article.

At this juncture, JUPR exists as a single eclectic journal, but I expect independent journals, devoted to a specific discipline and with their own editorial staffs to emerge. Anyone interested in helping to develop a particular area and seek quality articles for that area are welcome. The most important ingredient, however, are the articles themselves and I encourage authors to submit to what I think will be one of the important means of dissemination in the 21st Century.

Bob Zenhausern, Ph.D. Psychology Department SB 15 Marillac Jamaica, NY 11439 Fax: 718-990-6705

IDEA No.19

AUTHOR: Zhenming Zhai

Date: Sun, 14 Jul 1996 22:12:50

TITLE: Principles for Diagnosing Flaws of Political Ideals

(an outline of a book)

1. Compatibility Principle: A political ideal (PI for short) should only contain ideas that do not contradict one another (the simplest example of this sort of contradiction would be endorsing absolute social unity AND anarchy at the same time).

2. Positivistic Principle: A PI should be defined in such a way that we can reduce it to a set of observable states of affairs as the realization of that ideal (an example of the opposite would be defining the ideal society as the one in which everybody has good intentions, which are not observable).

3. Executability Principle: A PI must be stated in such a way that the route from the present to the ideal is reducible to a limited set of prescriptions that are in principle executable by human beings, i.e., translatable to a chain of empirical operations in human action (an example of the opposite would be requiring a process that starts with an ACTUAL state of nature wherein no exchange of products has occurred).

4. Marginal-Conditions Principle: A PI should not step over the marginal conditions of human life which set the limits to what we can do to control our life process (an example of such a step- over would be assuming we will eventually become immune to the contingency of natural disaster).

5. Means-End Principle: A PI should not advocate a social program whereby the end of the same program will NECESSARILY be undermined in the process of reaching it (an example of violating this principle would be to establish a mechanism for increasing productivity in such a way that the products will no longer be able to reach the consumers due to the establishment of such a mechanism: Alienation).

6. Distance-Reduction Principle: A PI should not be defined in such a way that any one alleged step of "progress" towards an intermediate objective will, by definition, push the same objective one step further from the present, and thus result in a parallel movement between the actual and the objective (an example of this would be calling all people of all generations to benefit the next generation but not to receive benefits from the last generation).

7. Value-Constancy Principle: A PI should not advocate any normative precept whereby some people's practice of it logically requires others' violation of it (ethical altruism in the sense of recommending only actions that benefit others exclusively is an example of such a normative precept).

8. Bottom-Line-Individuality Principle: A PI is illegitimate that, in order to maintain that ideal state of affairs, allows taking away the part of human life that by any standards constitutes the basic dignity of an individual (an example of this would be endorsing a society wherein a Sage King knows the "good" so that everybody is obliged to follow the King without any significant decision-making for oneself. This is illegitimate because the minimum condition of individual dignity certainly requires some degrees of individual autonomy, so the so-called "goodness" that the Sage King allegedly knows must be something other than the true goodness).

9. Inclusivity Principle: A PI should not in its very idea allow the exclusion of other possible PI's by powers other than the audience's intellect (an example of the violation of this principle would be utilizing deceptive propaganda to scandalize the proponents of a different PI).

10. Open-End Principle: A PI should not be defined in such a way that it's realization is at the same time the end of all ideals. Since a realized political ideal is no longer an ideal, so this ideal should in principle allow other types of ideal to emerge in that intended ideal society, since ideals are a intrinsic good for human excellence in any society.

IDEA No.20

AUTHOR: Zhenming Zhai

Date: Sun, 14 Jul 1996 22:44:49

Title: Square Root of -1 as Consciousnes factor

In Einstien's Special Theory of Relativity, there is a Lorentz transformation that leads to Minkowski's four-dimensional space. But the fourth dimension is obtained by replacing time, t, with the imaginary [square root of -1 multiplied by the speed of light, C, and by t itself]. After this, the temporal dimension becomes totally symmetrical with all other three dimensions of space. That means that time is itself one more dimension of space but is perceived by our consciousness as different and uniquely temporal. The modification with the imaginary square root of -1 therefore corresponds to the unique involvement of consciousness in the process.

Supprisingly, in Quantum Mechanics, the Schroedinger's wave function also involves the same square root of -1 WHEN the spatial-locality breaks down and a conscious obverver gets involvement in the process of measurement.

This apparent coninsidence indecates something extremely significant for undersatnding the universe and consciousness. It suggests that human consciousness may be a dimension of anti-space that merges into the fourth dimension of negative space so that we can not see it as spatial any more. It appeas as one-dimensional time instead.

Therefore, the square root of -1 is the Consciousness factor. Working out it's implications might lead to a true revolution of human understanding.

IDEA No.21

AUTHOR: Philip Z. Zhai

Date: 7/15/96

Title: Meaningful Life without Divinity

Many people believe that if there is no Creator, God, then their life becomes meaningless. But this idea is fundamentally flawed. 1. If the meaning of life consists solely in being a creature of a Creator, then the Creator's life (if there is one), which is un-created, would be meaningless.

2. But in their mind, the Creator's life is more meaningful than human life, so they also believe that the meaning of life derives from being a creator more than being a creature.

3. Also they believe that the material world, which is also supposedly created by God, is meaningless by virtue of their merely being created. So actually they don't believe that meaning is derived from the status of being as created.

4. So they should search for the meaning of life in the creative process of their own life rather than appeal to the alleged existence of God. Otherwise they would assume that, against their own sense of piety, God's life is meaningless while their lives are meaningful if God does exist.

5. Therefore the only sensible way to seek for the meaning of life is to understand themselves as creators, even though only in a limited sense. Life is more meaningful without Divinity.

How is this going to work out? Read my book, The Radical Choice and Moral Theory, published by Kluwer Academic Publishers, 1994. You will find a new concept, Humanitude, that will help you understand the true meaning of life without divinity.

The most exciting thing is that, accordingly, Virtual Reality makes it possible that we will be our own creators in a significant manner! We will be gods of our own world! That is what I mean by CyberSpace Big Bang, a New Creation!

Click Here!

Thu Oct 24 11:45:53 EDT 1996

IDEA No.22

AUTHOR: Zhenming Zhai

Date: Aug 11, 1996 Title: Political Correctness and the Confusion between Self-Identity and Identity-by-Others Self-Identity does not need any conceptual framework, or the knowledge of the tradition, of the race, etc. It does not need classification or a sense of belonging, despite the psychological dependence. Loosing a job, being kicked out from a club, loosing one's husband or children and thus ceasing to be a wife or a mother will weaken your social identity but will not reduce your self- identity. On the contrary, playing too many social roles often tends to supress one's self-identity.

Identifying others or being identified by others and communicate such an identity to one another requires conceptualization, classification, etc. by necessity; it is impossible to be otherwise.

After knowing a person by more specific experience still using general concepts, classification, or statistics to judge that person belongs to the fallacy of stereotype; but without the specifics one must use all or some of those in identifying another person; being so identified is not being demeaned, and doing that in identifying others is nothing wrong.

The confusion between the two and thus the want to make them the same would lead to endless frustration or actual conflict, and prevent us from effective interpersonal, or inter-racial, or inter- whatever understanding and communication.

IDEA No.23

AUTHOR: Zhenming Zhai

Date: Aug 11, 1996


The Principle of Perceptual Relativity or The Principle of Equal Preferability of Perceptual Framework: There is no ultimately preferable perceptual framework for organizing experiences.


1. A digital virtual world that has a corresponding regularity to the actual world with an arbitrary framework of organizing our experiences is ontologically as solid as the actual world.

2. A device of virtual reality that transforms light to sound and sound to light with corresponding variables will let us see what we hear in the actual world and hear what we see in the actual world, that is, a synesthesia device or cross-sensory device will make our spatial perception correspond to the sound in the actual world and sonic perception to the light in the actual world (reversed). Such a virtual framework is ontologically as solid as the actual, but our visual spatial perception will correspond to the source of sound in the actual world.

3. A virtual device that lets us return to the starting perceptual point after we turn our head 180 degrees (or any degrees) in the actual world (with corresponding internal somatic differentiation) will legitimize our claim that we have turned 360 degrees at that point of returning (After all, there is no absolute reference that determines how many degrees our head has turned according to Einstein's Theory of General Relativity).

4. The virtual space as we perceive it (as a consequence of our perception of light that is generated in an immediate proximity to our eyes) will have the same geometrical relations as the actual space. Is the Kantian view of space as the form of intuition vindicated? Yes!!!

5. All causal connections in the actual space with locality can be perceived in the virtual world as non-local, that is, having no physical contact. So all laws of physics become pure mathematical coordinations in a holistic manner. Is Humean puzzle of connection vs. conjunction solved? Maybe!

6. When we shut our eyes, space disappears, etc. . . .

7. The only absolute factors left are our internal time- consciousness and internal somatic differentiation (force in the primitive sense). So space and material objects are functions of time (temporality as in Husserlian phenomenology) and force (body as in Merleau-Ponty), as immediately experienced.

8. For virtual reality, we don't have to worry about the evasive causal connections which modern physics has tremendous difficulties with. The digital connection takes over. We can choose to program the known laws of physics into the structure of our virtual world so we can have an operationally equivalent world with the actual; or we can choose different one as, for example, characterized in items #1 and #2.

9. Virtual reality is as real as actual reality except that it is our own creation, and can be re-created at will.

10. Ask the Taoist or certain kinds of Buddhist: "Which world should we live in?" The answer: "?" or "Mu!"


IDEA No.24.

From Robert Pearson (
ParaMind Software -- Literature
Sun Oct 27 10:09:44 EST 1996

Bio-degradable technology

It appears that it is possible for a technology to be invented that could co-exist with the environment. We must envision our future to have even more technological devices than today. These devices, however, will be constructed on a different platform of technology for a different system of electronics, utilizing different systems of manufacturing. This technology combines organic chemistry, botany, plant genetics, electronics and mechanics to manufacture new products to perform the tasks of our current technologies. These electronics though comparable in function with the electronics of today, would be different in both theory and application. Much theory, such as the concepts of modular components, may remain similar to the electronic theory of today, for instance, the ideas of modular components. Due to being built on the foundation of plant tissues and not dry elements, new concepts will be introduced. When working with increasing the amount of energy substances in photosynthesis, a corresponding element would be needed from the soil. The initial technologies developed in this new area of biodegradable technologies need not be a full synthesis of genetics and electronics, but primarily the engineering of botanic mutations. Some items developed may be like a paper pulp "banana- pod" a deciduous unit that requires no manufacturing after a harvest except the refining of the pulp. Trees would not need to be cut down for paper. Also "banana-pod" trees for other resins such as rubber may be grown to erase the need for certain petrochemicals. In the catalogue for the earth's plant life there are several oddities: buds, pods, knobs, hard flowers; oddities whose genes could be analyzed to reveal methods for using these compositional devices for a pragmatic purpose. Other items grown may be wooden-like objects, genetically crafted by a machine that could program specific sizes and shapes into plant genetics. The product would be a plant that gives off as fruit or acorns or specific designs. The need to cut down trees to get wood to make these items nor use the petrochemical-based polymers currently used so often today to make these items would be eliminated. Even today it seems that one could make a good composition board out of acorns and pine cones, and not cause any loss of trees. One direction we want to have available is work based on exploiting the nature of the chemical composition of plants. As we master this the chemical transformations produced by plants from food and sunlight can be altered. If industrial civilization ends, it ends, and we don't have to concern ourselves with ecology. If it does not end, we must supply ourselves with the ongoing consumer demand. This consumer demand can cause our natural environment to be greatly damaged, but it doesn't have to. If these ideas are correct, the more product we manufacture the more of a positive effect we will have on the environment because of the carbon dioxide/oxygen exchange.

IDEA No.25. From John Goodfellow (
Thu Oct 31 13:08:54 EST 1996

Technology and the Production of Meaning

Technology and the Production of Meaning

Home | Introduction | Chapter 1 | Chapter 2 | Conclusions | Sources

Introduction: The Relationship of Technology to the Body-Mind

by John M. Goodfellow

For your printing pleasure this chapter is 4 pages long

key words: technology and culture, technology and society, history of technology, philosophy of technology, taxonomy of technology, consciousness and unconsciousness relationship to technology, technological environment, technologies ecological relationships, technologies world view, appropriate technology, technological sanity

Different kinds of technology facilitate different experiences

We live in a technological environment, yet there is no understanding of how technology interacts ecologically with our body-mind(s). By providing a taxonomy of technology based on the relationship of our body-minds to technology I hope to provide the vocabulary for a discussion on how we interact with technology. Particularly I want to deal with the question of what it means to be technologically sane. The symptoms of technological insanity are frustration, insecurity, alienation as well as disappointment. I posit that the cause of technological insanity is both the unquestioning identification with technology and its prerogatives or the rejection of technology without the appreciation that we are technological beings.

The advantage of general theories is that by attempting to comprehend the whole they can guide development as well as predict problems. The understanding of technology and its relations has important ramifications for the changing nature of work, education, consciousness and happiness. It is also critical to understanding natural environmental problems in the world at large.

The Merrriam-Webster's dictionary defines technology as applied science, but isn't science as much applied technology as technology is applied science. It seems to me that the question of which is more basic, science or technology, is a chicken and egg type of question.

Ask someone on the street for an example of technology and they will probably give you something like computers or microwave ovens. Popularly technology is thought of as "high tech" or cutting edge, not the common place technology like drinking glasses and accounting systems. Ask what effect technology has on their lives and they will probably tell you that technology makes their lives easier or worse.

The popular Pro-Anti technology argument about how technology interacts with our body-minds is dichotomous and silly. The Pro technologists report how technology makes us wealthier and our lives easier. "That bomb in the passenger plane was a "technological accident". The Anti-technologists on the other hand point to the mass layoffs that computers have made possible and say, "we're not controlling technology, technology is controlling us" and they shout it out of a battery powered megaphone. Regardless of the argument one makes technology is us, we would have to invent it if it didn't exist. There is no human culture that doesn't use artificial technology. We can not survive without our technology and our relation to it is always problematic.

On this premise runs my thesis on how technology interacts with our body-mind: Technology mediates our experience of Reality. This premise is derived from a popular tradition which I take back to Lewis Mumford and his study of the machine and the machine's environment. Later Marshall McLuhan extended the idea of a mechanical environment into the electronic age.

What is needed is a general understanding of how different kinds of technology interact, both similarly and differently, to each other, with our environment at large, both social and material, and with our bodies and minds. It is the ecological premise that all things including me exist in an ecological relationship with everything else. One must always be cognizant of the fact that a theory is an intellectual technology of the mind and not reality.

Reality never repeats itself but technology makes it appear to. For example the calendar and the steam engine both present reality as if it repeats itself when in fact every year is a different year and every bread wrapped by a machine is a differernt loaf of bread though they have similar characteristics. It is the seeming repetition of technology that gives us the experience of reality as repeating, and makes meaning, knowledge, understanding culture and consciousness possible.

Technology mediates our experience of Reality and creates meaning by making Reality seem to repeat itself.

When we are first learning to use a technology we are very conscious of the way that our body and minds are mediated by technology, "lets try that again, practise makes perfect, one more time". Kids learning to drive a car with a clutch jolt their teachers out of their seats but soon become proficient enough to lay 30ft smoking tire "burn outs". After a while the way that a technology works becomes 2nd Nature and the technology becomes embodied.

Different technologies have different proficiencies associated with them. People new to computers take a while to embody the way they work and must form new intuitions. This kind of intuition is qualitatively different than the intuition that someone using a card catalog or an oiler working with a steam engine acquires. These skills once they become embodied become part of the users subconscious then unconsciousness.

Once technology becomes unconsciously embodied this experience is often mistakenly applied to reality as a world view. In ancient times gods with specific attributes ruled heaven and earth, in Victorian times the world was understood as clockwork, in contemporary times we tend to see the world as data. Understandings of reality, world views, change as our technological metaphors change.

If my premise is correct that technology mediates our experience of reality then different kinds of technology imply different experiences of reality. When we use a gun we have a different experience of reality than when we use a bow and arrow even though there are similarities as well. The different technology means that the experiences and the possibilities are different. A useful way to differentiate technology on the most macro scale is as either Natural technology or Artificial technology. Both natural and artificial technology present reality as repeating.

Natural technology

Natural technology is the body- mind and is based on heredity. My hand-eye is a Natural technology to me just as digging claws and nose are to a mole. Natural technologies mediate reality directly. Artificial technology is created technology. This "pen" is an example of an artificial technology. Artificial technology mediates reality abstractly. Natural and artificial technology propagate different experiences of reality and hence different world views.

Some plants, like sunflowers have organic processes that allow them to follow the sun like the way a satellite dish tracks a moving satellite. As an experiment I rotated a house plant every day 90 degrees. I thought the leaves would go horizontal to catch the rays of the sun but they went vertical. Both a sunflower and my house plant use their natural technologies to interface with their reality.

Different Natural technologies mediate reality differently. Animals have many natural technologies that allow them to exploit their natural environments. In birds, thick beaks are used for cracking nuts and thinner more delicate beaks for digging out grubs. Though qualitatively different, a Woodpecker's beak is as much a technological entity as a jackhammer. Our animal nature is always present as Natural technology.

Animals not only share similar natural technology with humans but some artificial ones as well. Crows use cars to crush nuts, rats use levers connected to an electric switch to stimulate the pleasure area of their brain. Chimps and apes are able to sit up enabling them to use their hands and feet to manipulate their environment and carry things. They use small sticks to clean their teeth and preen with, use rocks to break nutshells, sticks to get termites out of termite holes. Monkeys also can use electronica nd mechanical buttons to recieve rewards. We share much natural technology with the animal kingdom, especially mammals.

While many animals use their natural technology in ways similar to humans it is humans who have devolved to rely on their artificial technological environment. By using their artificial technologies humans can survive in every natural environment on earth and even in space. We live in houses not trees, we don't rely on our blubber and fur to keep us warm, we cook our meat we don't eat it raw. Take away our artificial technologies and we could not survive anywhere.

Artificial technology

Artificial technology is an abstraction of Natural technology and does not exist without this connection. For instance we use our mind-bodies and fingers to push "the Button" or to grip the steering wheel on our cars. Autonomous technology only exists in Science Fiction. Artificial technology comes between our body and mind creating body/mind.

Using different kinds of artificial technology implies different experiences of reality. For example if I fly to New York in an airplane or I drive my car I will have different experiences. The use of different artificial technologies means that I will have different experiences of reality.

There are four general kinds of artificial technology, each delineated by the way that they interact with our natural body/mind. These four Artificial technologies are; Contingent, Formal, Mechanical and Electronic. Each kind of technology mediates different experiences of reality hence different world views.

Any technology we hold or that we interface with is contingent to our body-mind and is a Contingent technology. We associate cultures that primarily use contingent technologies as "primitive", though we use contingent technologies ourselves. Tools are archetypally a Contingent technology. A hammer or an axe is a tool that abstracts the arm with a difference. Associated with tool use is the telling of stories both didactic and mythological. This is because tools take skill both to make and use that is qualitatively different than a found object. Once those skills have been mastered the tool takes on symbolic qualities. Contingent technologies are contingent to the Natural and hence tend to mediate our experience of reality as mythologic.

Formal technologies conceptualize (make borders around, standardize, domesticate, rank into hierarchies) the Contingent mythological experience of reality. Institutions are archetypally a formal technology. The pyramid was not built in a day but required massive institutional planning and carrying out of assigned tasks and logistical support. This is done by hierarchical-institutionalized control and using people as concepts i.e. differentiating workers into trades. Palaces, schools, hospitals and writing are examples of formal technologies. A formal unconsciousness orders reality into hierarchies.

Mechanical technologies arrange Formal conceptions in a lineal way. Machines are archetypally a Mechanical technology. Machines are mechanical technologies that connect energy to work in a lineal, cause-effect way. For example a steam engine connected to a pump moves water out of a well into a field or a water wheel turns millstones, grinding wheat into flour. Machines may derive their energy from many sources, such as humans, animals, falling water or heat from coal and wood. A mechanical world view is rationalistic.

Programmable electronic digital computers and light bulbs are examples of archetypical Electronic technologies. Digital programmable computers and light bulbs have qualities distinct from their mechanical counterparts. Computers allow us to do many tasks near instantaneously, and seemingly in the same place. By speeding up mechanical lineal connections to the speed of light electronic technologies mediate our experience of reality as ubiquitous (existing everywhere at the same time) which facilitates an aesthetic of intensity.

Each succeeding stage of technology relies on a relationship with all the others to produce meaning. For instance this computer requires my coordinated lineal hand motions on the keyboard as well as a mechanically generated power source and an understanding of the form of language and how computers work.

Experiencing reality through all four of these types of technology is imperative to experiencing the fullness of meaning in our Artificial environment. It is a historical and anthropological/archaeological truism that as cultures come to terms with the technology in their presence not only their physical culture changes, but their social culture as well.

To be technologically sane is to be familiar with the bias's of each kind of technology and to take that into consideration when reconciling oneself to reality.

In the next chapters I will make these four stages clear by explicating their historic and anthropological/archaeological development using some key technologies. Key technologies fit the pattern of the four Artificial technologies neatly, and easily show the relationships amongst the layers of abstraction.

The development of Communication technologies demonstrate how each stage of technology continues to be relevant. It also shows how the development of meaning as knowledge is encoded technologically.

Measurement technologies demonstrate the progression of technological development and how different stages are appropriate for different uses.

IDEA No.26

Author: David Calder Hardy


Date Nov.12, 1996

The complete work is found from my home page.


First conceived in January 1973.

Before reaching any negative conclusions about this theory, please read the complete work. There is more to this thing there than meets the eye at first glance. The overall pattern of our solar system lends itself to the conclusions outlined in my work ŌGenesis ContinuousÕ in every way and there is no doubt that the basic elements of the theorem are part of the scientifically accepted foundation of astronomical knowledge. However, my conclusions, based upon these so-called scientific facts, offer a very different picture from that of the orthodox scientific fraternity.

My belief that the planets are spiralling out and away from the sun may have been suggested by others before me but obviously the idea had not caught on, either due to it probably causing an embarrasing upheaval in the scientific world, or that there is some reason, unknown to me, that definately proves otherwise. I believe the evidence for spiralling is far more convincing than for the existing theory of fixed orbital positions.

[[["Bode's Law". A relationship between the distances of the planets from the sun. Take the sequence 0, 3, 6, 12, 24,............., where each number except the 3 is twice the previous one, add 4 to each and divide by 10. The resulting progression (0.4, 0.7, 1.0, 1.6, 2.8, 5.2,......) is in good agreement with the actual distances in astronomical units (AU) of most planets, provided that the minor planets (asteroid belt) are included and are considered as one entity at a mean distance of 2.8 AU. The law fails to predict the correct distances of Neptune and Pluto, but may have some significance with respect to the formation of the Solar System. Named after Johann Bode, who published it in 1772, it was formulated by Johann Titus of Wittenberg in 1766.]]]

Out of ten known orbiting planets, including the Asteroid Belt, Bode's law gets eight correct and only the two farthest away from the sun, not quite right. However, eight out of ten is surely proof that Bode's pattern has some obvious significance in the formation of the Solar System, in spite of the fact that science believes his discovery is simply coincidental.

So, how did this overall progressive orbital pattern form? And how could the fusion or bonding of these particles in each of thes orbits take place? Each tiny particle would exert so little gravity and pressure upon its neighbours that surely they would remain as rings of loosely gathered grains until they each reached enormous masses. In the remoteness of cold space these growing accumulations, at least ten of them, would have had to create sufficient heat and pressure in their orbital rings to permit fusion to occur at a flash-point somewhere within their own orbital circumferences. Impossible.

I suggest that the centre of the nebula was the only place that had reached the minimum pressure and heat required to trigger fusion. KeplarÕs Law states that:- [[[(1) The orbit of each planet is an ellipse with the sun at one focus of the ellipse. (2) Each planet revolves around the sun so that the line connecting planet and sun ( the radius vector ) sweeps out equal areas in equal times. ( see illustration ). Thus a planet's velocity decreases as it moves further from the sun. (3) The squares of the sidereal periods of any two planets are proportional to the cubes of their mean distance from the sun. Thus if the period , P, is measured in years and the mean distance, A, in astronomical units, then P 2 = A 3 for any planet.

The first two laws were published in 1609 in 'Harmonics Mundi'. The 3rd law, sometimes called the Harmonic Law, allowed the relative distances of the planets from the sun to be calculated from measurements of the planetary orbital periods. Kepler's laws gave a correct description of planetary motion. The physical nature of the motion was not explained until Newton proposed his laws of motion and gravitation]]].

Earth Slowing Down? [[[Each year is taking a fraction longer to complete than the previous one at the rate of 5.3 seconds per 1,000 years]]]. according to ref.]]] (ABC of ASTRONOMY) by Weigert and Zimmerman. Although .0053 of a second per year seems infinitesimal it is, in fact, very significant in time and space. But firstly, presuming that Kepler's Law is correct, such a thing cannot happen, without spiralling outward, and if the orbits are fixed, then it canÕt happen anyway.

The annual complete orbit is about 936 million kms. and it takes 31,536,000 seconds to perform. Divide the distance by the time and we get the Earth's velocity through space as being 29.68 kms. per second. Now put that statistic into an astronomical perspective more in keeping with the estimated age of the earth and it becomes very impressive indeed.

In .0053 seconds the earth travels an extra 158 metres in orbit each year. In 10 years that amounts to 1,580 metres. In 100 years 15,800 metres and so on. The result is that the radius is increased by 25 metres a year. In a mere 1 million years 25 metres extends to 25,000 kms. and, Shazam, that has to be a significant addition to our orbit. Clearly the orbit is not fixed at that rate. 25,000 kms. multiplied by 1000 million years, ( or when Earth's earliest recognisable fossils appear ) gives us 25 million kms.

>From Venus orbit to Earth orbit is approximately 43 million kms. which only leaves a further 18 million kms. to cover for the final 1000 million years back in time. In other words, it is fair to say that 2000 million years ago more or less, Earth was orbiting approximately where Venus is now. And the reasoning behind BodeÕs Law definitely applies, as you will see shortly.

In other words since Bode's law demonstrates a progressive mathematical spacing existing between the planets of the Solar System, it must follow that: The true spacing between the planets also closely offers a scale of their relative age progression. It takes 2000 million years, more or less, between each planetary birth. Mars will have been the previous life support body and Venus will eventually be prepared for the next.

THE SUN IS THE MOTHER. Let us suppose that the following scenario exists. It does not stretch the imagination too far to accept that there could be a ring zone of very active, high energy particles located not far above the surface of the sun. (see ADDENDA at end of document confirming its fairly recent discovery) This material has been emitted by the sun and accumulates within a fairly narrow band, the outer edge of which is well inside the orbit of Mercury. It builds up every 2000 million years and gets hotter and hotter because the particles are forced closer together, until fusion occurs at one point. A flash point. The result is a molten mass of metal, probably mostly iron, bonded together containing the only concentrated area of gravity within the ring. This is the nucleus of a new planet.

On MicrosoftÕs CD, Encarta is the following bit of exquisite information [[[The sun was also found to be encircled by three rings of interplanetary dust. One of them, between Jupiter and Mars, has long been known as the cause of zodiacal light. The other two rings, ONE LYING ONLY TWO SOLAR WIDTHS AWAY FROM THE SUN, the other occurring in the region of the asteroids, were discovered in 1983.]]] Basically, that is it, but the spin off, (please pardon the pun) is mindboggling.

A ringzone of material, probably mostly iron, builds up over a period of say two thousand million years, two diameters out from the sun, composed of material thrown out by solar eruption. Its accumulation increases to a point where one piece, larger than the rest, and containing sufficient gravity, starts a snowballing run that gradually collects most of the material in the ring. In some instances one or more snowballs commence soon after the main one and gather sufficient material to become moons. These gradually catch up with the larger planetisimal and by gravitational leapfrog, go into orbit around the larger body. The ringzone replenishes. The planet, with or without a family of moons, very gradually spirals away >from its birth orbit. One could liken the process to the preparation of the womb, conception, a term of pregnancy and then birth. The youngest is Mercury, a planet composed of mostly iron, that will gradually gather mostly non ferric elements from space, will become Venus like, Earth like, Mars like and so on.

O.K. and what of the asteroid belt? Quite simply this is a ringzone in which conception did not take place. ItÕs made up of the right materials, mostly iron, and there is no way that it could be the remains of a planet that blew up. In other words it is the remains of a solar menstral cycle, since there could not have existed sufficient gravity and pressure in the present asteroid belt orbit to bond, fuse or whatever, the dust particles in space into lumps of metal. The sun is the only body capable of doing that and then only at close quarters to it. Planets. as they get larger (Earth takes on 12 tonnes of space debrit a day), increase in gravity and undergo dramatic changes by so doing. Our nine planets will offer nine true examples of these progressive transitions. Venus the Virgin, will become organically capable in perhaps a thousand million years or so. Mars, the old war-horse, has been earth like and was the previous organic space haven. Probably all our life-forms were transported from there, and from Jupiter before that.

Yes, there were gods, millions of them; all busily transporting compatible life forms, over millions of years to the next virgin planet as it became ready for life support. So the profound message here is, let us not destroy Earth prematurely. Our descendants have a destiny, a job to do. We are a link in the chain, so, how can we greedily assume the right to sever it now, millions of years before its intended time?


IDEA No.27


From Phil Roberts, Jr. (
None -- Rationality
Tue Dec 17 11:31:14 EST 1996

Rational Negativism

In much the manner rationality allows for the subordination of lower emotional concerns and values (e.g. fear, anger, sex) to more global concerns (concern for the self as a whole), so too, these more global concerns can themselves become subordinated and re-evaluated within the context of other more global or abstract considerations. And, if this is so, and assuming emotional disorder results from a catastrophic loss of self- worth based on precisely this sort of experientially based re-evaluation, then it can reasonably be construed as a natural malfunction resulting from one's rational faculties functioning a tad too well. From this, a myriad of implications ensue.
Source: Feelings of Worthlessness from the Perspective of So-Called Cognitive Science

From ()
Tue Dec 17 15:01:21 EST 1996

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