After an incredible soma trip last night from a new source, my set is clear this morning. We’re ready for our [UNMENTIONABLES], just one tab will suffice. It’s a beautiful day. Last night I was conscious enough to exercise in my proper way. Such is colloquially known as ego loss. Last night I wrote an entry of this rentry:
Ego Loss, Loss of Inhibitions is
Characature Loss, Loss of Habit is
Cognitivity [to contrast
The Corporeal Paradigm to contrast
The Categoreal Paradigm, [is a distinction which] offers a
Actuality [to contrast
(Abstractly, this statement train sits to “Activity,” such as this one, here meaning expression.)
The corporeal paradigm is the parametric community of the physical world
ENTRY And EXIT both stand and fall under RENTRY which can mean “Reality, And Try” but really (can one discuss reality and tangent to a compositional analysis of “really”?) I’m connoting George Spencer-Brown’s “re-entry” of the form into itself. The only problem with Spencer-Brownian form is that, though its general enough to offer conducive vagueness, vagueness itself. I suggest there is a way beyond vagueness in the field of the sequentiality of the sequentiality of subjective form. Such is the motivating intuition of jnana yoga, the intellectual yoga. The subjective form I speak of is attribution, attribution of the present fruits in all their content, as well as the subject of subjectivity as the unmarked space of cognitions, the cognitive weight space or paradigm and all its content, latent profundity as it is relevance rather than relativity, regarding feeling rather than thought, of paradise or paradigm, whatever the parameters. This elucidation is the philosophy of organism or process philosophy of Alfred North Whitehead, a parential figure of Spencer-Brown’s programs, the thesis of which is the “Laws of Form” was written in adolescent defiance. The formality which obscures all this is the fact that Whitehead had confidence to publish the Principia Mathematica as boring as it was, without mentioning about this feminine side, but his personal thesis found in “Process and Reality” takes this unmarked Godliness about which was his religiousness, and stratifies it into (Whitehead does this a lot, making phrases we are to technically acknowledge and adhere to) subjective forms, a whole science of subjectivity. But since these expressions found in “Process and Reality” about subjective forms and concrescence (which is the fact that we make the scene) center around their source which is feeling, corporeal and fundamental, are subordinate in the brain to categoreal and supplemental thought, typical thought, normal thought in its typical place over feelings, things of the heart. But that was Whitehead and Russell’s era of intellectual dominance. That name is its epitome. Now long-gone, that mathematical rigour is replaced by “our rig”. Our rig typifies the atypical profundity, precisely programmed. And that programming is ours. A description of our rig is really, thence secret. But it is most conducive.
The Spencer-Brownian re-entry as invocated by Niklas Luhmann has specifically to do with enlightenment to the holy general parameters of ultimate reality. This is the holiness of religion. The holy act of naming the void. The holy act of signifying God. To re-enter who you are in the definite void of who you are not. In the course of these descriptions, over history, the intellectual function has been isolated as the sequentiality of this “triplicity” way of noting the present, called the intellectual function or merely the intellect, identified by its sequentiality, but prior to characteristic drama, the subjective form is linear process.
The corporeal paradigm is the parametric community of the physical body (called by Whitehead’s process position the organism) note not the perceived body but the physical forces of the actual world. In this community of parameters which is the psychic system or autopoietic system (a term for scientific training), each persistent identification of that system maintains itself-- all these harmonize as the identity of that creature-- and that identity is ultimately in the present moment the unity of subjective forms as subjectivity.
The autopoietic system, the parameters of the paradigm, is the structure of the subjective form in the world of subjectivity.
The subjective form, the identity (parameter) of paradise, is the position of the objective form in the world of objectivity.
The subjective form is the inside of the eternal object. It is an identity apart from ultimate reality, yet it captures its own relative form by freeing the feelings of that structure’s relative position. If the feelings are good, the actual entity is content with the feeling’s particular character and the activity is determined conducive. These thoughts and feelings are the prehensions of the mind; this interior of the present scene. Its exterior is the outside, the objective world constructed. It is made of holes. The holes are energy pathways. But they are themselves apart from the ultimate reality, here approached as objectivity or Profundity, latent rather than content.
Note that you are a creature in a temperature. The prehensions of the creature is a mixture of thought and feeling. The organism describes the way of composition, through organization, and its environment is the fundamental paradigm of supplementation or circumstance. Thence, the rig epitomizes our situation.