On the Moon
about the video (The real sun has little spokes that extend from it. A spotlight does not have
the same appearance --- more of a solid circle magnifies from it and around it. The studio lighting is "flat" compared with real light from the sun.)
"I used to go away for weeks in a state of confusion."
"Why boy, that sun's bright. That's just like somebody's shining a spotlight on your hands. It really is. It's just like somebody's got a super-bright spotlight!"
Apollo 12 astronaut Pete Conrad
Copernican Dilemma (2)
Yon stars of wonder, spheres of light, mysterious
fires passing through the black wind of night, must be fate-ordained to wander so steep, so high, far above clouds, chimney smoke, and
trees, but all the while not an hour's minute of arc escape, et cetera. Never tell all you know, not even to the ones you know best, and has the human mind not reached as far as the sky?
If the sky is dazzling they call it Jove, and "one can always reason with reason" thought Agricola. It should be so where "common sense would be correct", even on a deserted island, that the land is not moving away
from the seasons, even in the midst of coldest winter of a coconut, and the Sun orbits the Earth, of course. Scientific materialism, on the other hand, the brain creature of heliocentrism over the years, has become a generalized Judeo-Masonic
doctrine of vast consumption, and mind control: a public deluge enough and pivotal error of egregious proportions. Although the public has been indoctrinated as though there is actually some proof for heliocentrism, in reality, there is none, not a whit,
and "the truth may be corrupted by the lie as much as by the silence".
As Alberto Barcena observed, many laws are already decided in the Freemasonic lodges first, before they are brought forward
to the public; and this should include the represented laws of scientific materialism also, for example, in the direction from Newton's theories of gravity to Einstein's theories of relativity, all for the sake of heliocentrism, of course, if any less Darwinism. For
arbitrary and complicated reasons, heliocentrism has been advanced as the preferred model of the cosmos, yet the choice made to believe in it rests purely on philosophical grounds of taste, not scientific ones. Only a philosophical preference, almost
like theater, and a question of sentiment, it is a feeling about things that yet contradicts objective common sense and remains an unprovable assumption, as every test to show for it has failed.-1
there is no coherent theory of motion that can be verified by any of however many scientific tests to prove that the Earth moves, it goes without saying that each and every attempt that has failed, again and again, in spite of the incoherence, has only added
to the mountains and oceans of proof that the earth is stationary, and Newtonian gravitation does not account for anything in motion, not even a paper clip.
Civilization of so many years has been
marked by so many weights, forces, and measures, both visible and invisible, and vast distances tied up in knots, with bullet trains and airports, yet the inanimate strain of universal gravitation and the experience of a rotating earth have not been present
to make even the slightest difference for a sound. From whatever results to whatever, in the interstices and stations of the big picture, the phenomena always tergiversates away.
Without even the resonance of a wisp of smoke, or the hiss of snake, the undetectable motion of the Earth -- "unaccelerated" -- remains as insignificant as the force of gravity itself, contributing
to why nobody can verify that the Earth is actually in motion. Weaker than all forces and experience that we are able to observe and sense directly, nobody can verify it; yet perception is everything, and, like the direction of observation, which way does
the Moon go over Cuba and the Gulf of Mexico?
From east to west, of course, like it does over the rest of the earth,
and it has been made obvious by now, by the facts of history, that for social doctrine every Marxist or otherwise Judeo-Masonic government, and its education system, has authoritatively endorsed Copernicanism and Darwinism: which are the two entrance
pillars of modernist "scientific" materialism. Copernicanism came first, Darwinism second, and scientific materialism is an old euphemism for communism that blends the two from as far back as the 1840's. Their communion and income would serve some sort
of purpose, if hidden at times, and culitivated with strange vocabulary, that would mask the temple of a presence or the presence of a temple, whichever way to say it. Otherwise people might not know what to think about nature that would be so amazing, so
impressive, and much better than common sense.
Engels, for instance, wrote to Marx that "Darwin ... is magnificent -- there has never been until now so splendid an attempt to prove historical development
in nature".-2 And Marx dedicated a personal volume of "Das Kapital" to Darwin, as a "sincere admirer"-3.
"Admiration: our feeling of delight that another person resembles us,”(4) would hold
a key; and the development of "culture is always connected to the workings of power. What is held as true is deeply affected by historical
circumstances".-5 Likewise it should be clear, with a basic knowledge of history and society, that the doctrines of Marxist atheism, identity politics, and dialectics have grown in part from a scientific
materialist milieu: of which heliocentrism, Darwinism, and Freemasonry have been integral parts.
The system of errors they represent has been so arrogant and controlling that the bad algorithm
would even go so far as to try to maintain false dominion over the knowable itself, by marketing their own institutionally accredited science as the only path to true understanding.-6 It has been
like a thread of regressive predestination to watch it go: that "the notion of limitlessness or infinity", placed in the natural order, "which the Copernican system implied, was bound to devour the space reserved for God".-7 In the satirical piece, "Ignatius
His Conclave", John Donne even depicts Copernicus as seeking a special place in Hell by it. Knocking on the Devil's doors, he exclaims, "Are these shut against me, to whom all the Heavens were ever open, who was a Soule to the Earth, and gave it motion?
I am he, which pitying thee who wert thrust [down] into the center of the [earth], raysed both thee, and thy prison ... up into the Heavens; so as by my meanes God doth not enjoy his revenge
upon thee. The Sunne, which was an officious spy, and a betrayer of faults, and so thine enemy, I have appointed to go [and stay] in the lowest part of the world. Shall these gates be open to such as have innovated in small matters, and shall they be shut
against me, who have turned the whole frame of the world, and am thereby almost a new Creator?"
The Devil is unsure what to
do with such a rascal, almost afraid to let him in for fear Copernicus might take over the throne of "eternall chaos", and even turn the ways of Hell upside down. "Who are you?" he says. "For though even by this boldnesse you seeme worthy to enter, and
have attempted a new faction even in Hell ... yet you must first satisfie those which stand about you, and which expect the same fortune as you do."
... and later while, by some generations "de humani generis", as part of the same social and ideological revolution as Marx, Lenin would state categorically, "our program necessarily includes the propaganda
of atheism,"(8) not to mention, of course, variations of Copernicanism and Darwinism. There are academics and publicans even today who regard Marx as the most influential and fat-booked man of the
age. In the social climate, according to some, he is even bigger than MSNBC and cable news, the Rothschilds, Sassoons, the Rockefeller Foundation, George Stephanopoulos, the Bank for International Settlements and the State Department, the Federal Reserve
Bank and Libor, Google, Amazon, and Facebook, for example.
They would say that from a grandiose feeling of admiration that his spiritual presence
and persona continue, masked in the power of his ideas and confusion of terms. Thus, in the sweep of bloody communist politics
and deceitful dog-eat-dog days on the surface of the the Earth, it would seem that the spins of dialectical materialism and Marxism have had an uncanny and weird way of insinuating themselves into the dark and hidden recesses of social development almost
Mundus vult decipi, ergo decipiatur: the world wants to be deceived, therefore it is, and a liar also needs a good
memory.-9 Mendacem memoria esse oportet.-10 Even so, from zero to all the other numbers, quantity alone cannot give rise to consciousness, since math class by itself cannot create self-awareness,
for example, and intellect cannot operate without desire.
To digress, for a moment of epistemology, there must be something in the wanted file. For understanding there must be something sought, and some framework of design, and their must be signs. People frame what they want, and even the way they want it, since they do like to have it their way, and they follow after signs. It is natural, therefore, that intelligence
should be evaluated as an equivalent form of desire and memory, as well as calculation, and these would include all the mix of knowledge, emotion, and psychology.
Schopenhauer wrote that "will
minus intellect constitutes vulgarity", and if they miss the better virtue, and have no practice of self-denial to better form, and forget oil for the lamp, people will turn out like fools, always babbling.
The over-ambitious croak like frogs, yet if all the percolations and permutations of volition were subtracted from awareness, there would not be any scale of consciousness left, not even for traces
of something rude, totally fake, or stupid.
So the world in many ways prefers to be deceived. Like the man with two brains or more in a storm of false words, reality can be hard to face, and thus
The foolishness wreathed by empty thunder comes in the air across the lake. Dark clouds close in, and after following bad signs like heliocentrism, scientific materialism, Darwinism, money
money, and world communism of the Central Banking System, and garbage for gold, it could almost seem like the barfly crooner Sheryl Crow would be enthroned in the MTV sky, for a goddess of canned goods and bad music and headaches from the '90's, for fifteen
minutes of fame in the city: looming large like reefer madness over the Grand Canyon, and singing, "lie to me, woo woo, ooo woo, nothing's true and nothing's right, so lie to me. I make the rules up as I go, ooo woo, lie to me", etc.
As much as any scientist would tune an old pawn shop guitar like Willie Nelson, traveling fools can frame the inertial and non-inertial frames of reference.
Even as they would want it in a bag, once they get used to it, some people can make up the craziest math or meth songs as could be possible. And "rascals are always sociable" -- after all, it is only pen and paper, and liars naturally appreciate the value
of a profit and a sweet return, even in a deceptive environment, as much as a good light. Manipulation reigns and "in the sphere of thought, absurdity and perversity remain the masters of the world, and their dominion is suspended only for brief periods."-11
So the sorely poor and richly deluded may be stoned, and their leaders may frame the delusion. "The wise have always said the same things, and fools, who are the majority have always done just the opposite".
If there are fools of corruption and liars in high places, and faked trips to the Moon and Mars at the cost of billions,
should it be such a surprise then that the scientific materialist, Marxist, and Judeo-Masonic global conspiracy is without any principle motivation other than having and getting whatever they want? Wanting to stay on top, of course, "de revolutionibus", to
play king of the hill and give other folks the bill, for the rotating pyramid scheme and international megalomania, they play a cynical game at public expense. It is about the money first, and staying on top as masters of deception, to create the most monstrous
debts as well, which is a prize in itself.
The big black dog with strange glowing eyes, appearing out of the aether, takes the leash, and the small man's loan application, where the bankrupt can
look around also one day and night, and see how Copernicanism and Darwinism have gradually evolved into the prevailing milieu of modernist theories of relativity, phenomenology, and intelligence, and so forth. With the liberal and occult support of Hegelian
and Marxist dialectics, the theoretical doctrines of relativity, phenomenology, and scientific materialism have helped put the seal of useful-idiot revolution on entire nations and even what is left of the Western world.
As Soviet KGB defector Yuri Bezemnov, aka Thomas Schuman, described it in an interview from 1984, "The demoralization process in the United States is basically completed
already. Actually it is overfulfilled."-13
Ideological subversion, he noted, and the atomization of society with "active measures" and psychological
warfare are slow processes that take many years. It is a great alphabet soup brain washing business, to change the perception of reality in society to such an extent that no one should be able to come to sensible conclusions despite an abundance
of information. The demoralized and brainwashed will be contaminated to think and react to certain stimulae in a certain pattern. Exposure to true information will not matter any more when one is unable to assess true information adequately: thus the simple
facts would tell nothing.-14
Mr. Tudball, Mrs. Wiggins, Lyle Dorf and friends in the city delenda sunt. Lenin said that
in his opinion, according to the benefits of modernist dialectics, "if we were to announce today that we intend to hang all capitalists tomorrow, they would trip over each other trying to sell us the rope."-15
If the puny human figure of the truth, common sense, and the honest business transaction have not been undermined, how did the confusion get so big and so far over so many heads?
As the Reece Committe to Investigate the Big Tax-Exempt Foundations (1952 - 54) noted: "In the long run, much public opinion is made in the universities; ideas generated there filter down through the teaching
profession and the students into the general public".-16 Fairly obvious, yes, yet some of the questions the Reece Committee were investigating were not so easy to clarify. To comprehend the tricky trail of slippery and occult use-of-funds by the big tax-exempt
foundations (heliocentric and Darwinist) to support communism was not a piece of cake. As the Tennessee Congressman Reece wrote in conclusion, "I felt that the work ... left several important
However, a predominant theme disclosed in the Committee’s findings was the desire of the large
foundations -- and those with the strange spaceship money behind them -- to fashion a system of world governance. Some years later, Deputy Secretary of State Strobe Talbott, of the Clinton administration, would say that, "in the next century, nations
as we know it will be obsolete. All states will recognize a single, global authority", which would be a heliocentric and Darwinist one no doubt.
The Reece Committee discovered in part that "many
of our large foundations were actively promoting communism and socialism"; and that "the Rockefeller Foundation, the Carnegie Educational Foundation, and the Ford Foundation had used their grant-making power to take over American education and force our colleges
and universities to abandon their religious beliefs and moral standards"; and that "the foundations were working to undermine our constitutional form of government."-18
The exercise of propaganda and social engineering was identified as a special means to that end. Almost as simple as ABC and 1-2-3, in 1932, the president of the Rockefeller Foundation, Max Mason, stated that
for convenience “the social sciences … will concern themselves with the rationalization of social control …”.-19
Thirty years later, Florida representative Albert S. Herlong
included his discovery in the Congressional record for 1963 that communist goals were many, insidious, and not so different from the big foundations. In fact, he numbered among them "getting control of the schools, using them as transmission belts for socialism
and communist propaganda, and softening the curriculum, getting control of teachers' associations, and putting the party line in textbooks." The record continues that they also wanted to "infiltrate the press. Get control of book-review assignments, editorial
writing, policymaking positions, and gain control of key positions in radio, TV, and motion pictures," et cetera.
In 1947 President Truman's Commission on Higher Education published a report which also outlined the goals of social engineering programs. In part, that report stated: "It will take social science and social
engineering to solve the problems of human relations. Our people must learn to respect the need for special knowledge and technical training in this field as they have come to defer to the expert in physics, chemistry, medicine, and other sciences.”-20
"Business today consists in persuading crowds", and physics then is part of the problem, as much as the crowds who must walk the paths marked out by mass democracy and communism -- and relativity's chief fault makes it
no better than quantum mechanics or cheap politics, in that it has so many small ones. Of course, the common life and liberalism of modern man can be difficult, “a constant oscillation between the sharp horns of dilemma”; and sometimes too it can
become "incomparably idiotic, and hence incomparably amusing."
industrialist, globalist, market moving social expert, and also probable-possible well known communist spy Armand Hammer of Occidental Petroleum confessed that "people I meet today, especially journalists who interview me, are astonished to hear that
Lenin told me, in effect, that Communism was not working and that the Revolution needed American capital and technical aid."-21 He also revealed at another point that "the first thing I look at each
morning is a picture of Albert Einstein I keep on the table right beside my bed."-22
As Stanford Research Fellow Antony C.
Sutton desrcibed it, in "The Best Enemy Money Can Buy": “Armand Hammer of Occidental Petroleum is, of course, Moscow's favored deaf mute capitalist, possibly vying with David Rockefeller for the honor. However, Armand has a personal
relationship with the Soviets that could never be achieved by anyone with David's Ivy League background. One fact never reported in U.S. newspaper biographies of Armand Hammer is that his father, Julius Hammer,was founder and early financier of the
Communist Party USA in 1919. Elsewhere this author has reprinted documents backing this statement, and translations of letters from Lenin to Armand Hammer with the salutation 'Dear Comrade'.
That Armand Hammer and Occidental Petroleum would supply the Soviets with massive plants that can quickly be converted to explosives manufacture is no surprise. What is a surprise is that Armand Hammer has had free access to every President
from Franklin D. Roosevelt to Ronald Reagan — and equal access to the leaders in the Kremlin.”-23
How clever the
system then, that even the United States government "financed the economic and military development of the Soviet Union. Without this aid, financed by U.S. taxpayers, there would [have been] no significant Soviet military threat, for there would
[have been] no Soviet economy to support the Soviet military machine, let alone sophisticated military equipment."-24 Chicago professional activist, social leveler, and community organizer Saul Alinsky himself owned that, “in brief, all
presidential administrations, from that of Woodrow Wilson to that of Ronald Reagan, have followed a bipartisan foreign policy of building up the Soviet Union. This policy is censored. It is a policy of suicide."-25
Einstein once said that in his opinion, "no problem can be solved by the same level of consciousness that created it", and how clever the system of relativity and dialectical materialism to remain so evasive yet well funded and engineered
with famous doublespeak. It would pretend that subjective and arbitrary substitutions, and their interpretations, if approved by proper Judeo-Masonic authorities, are always in line with actual objective facts. Whatever the facts, the foundation experts
will say, again it is only a question of perspective, and perspective is only a question of numbers, as much as the reasons for wealth, debt, and banking. For knowledge is yet superficial, if not for the pains of bankruptcy, and anybody's opinion is relative,
and only as good as that of anybody else!
However, accepting strange gifts from Greeks is not how Anchises survived the Fall of Troy; and that which only "has quantity is not capable of reflecting
on itself", or finding a way to escape destruction and perceive the truth.-26 Like money only for the sake of money, and inflation, numbers and math equations may increase, yet by themselves do not give recollected awareness and appreciation of the facts.
Therefore, it is not intelligent or honest to say that the question of the state of man in the cosmos, the featherless biped, the ζώον πολιτικόν
and his government, can be settled only by arbitrations of complex mathematics. Big numbers and fummdiddles of formulae and lines without logical substance, and without direct observation and common sense, may create an illusion of quality but the problem
in the quantity remains.
"The corruption of man is followed by the corruption of language"(27), and relativity today continues to deceive the world, and would like to pretend that something
which is false is as good as anything else: even as good as something that is true. For instance, A can substitute for B, and B can substitue for A, in equivalence or quantity, even if they fundamentally contradict each other. Whatever the actual content and
quality of the recognizeable truth could be, that is only what it looks like. Life and knowledge are fleeting, besides superficial, and the details will all disappear; therefore, relativity would like to pretend that something which is wrong can be as good
as anything else.
The trick escape has been the introduction of the abstract and slippery concept of the relativist "observer". With
the shifty agency of relativist observers in place, not to mention a style of UN obsever from Rockefeller Plaza in Manhattan, when the Einstein theory of world government appears and reappears to lead to incompatible objective results, they are
written off as merely different appearances, but claimed as something else for congruent realities later, when some other actual phenomenon has to be explained.-28 Thus the theory of universal equivalence and cosmic homogeneity, by definitive confusion and
isotropy of terms, would fill the void with the constant speed of rubbish at the park.
There remains always a certain probability, in a certain equivocal sense, therefore, that relativity
is no country for any shared objective awareness, "no country for old men",(29) no place for transmission of simple facts, and no country
for common sense of the truth and ethics, but a place better suited for Saul Alinsky and "Rules for Radicals".
Rather the relativists habituate reversals in the value of words, and
would redirect experience to turn the audience away from the truth. Everything becomes subject to their arbitrary system of occult substitutions, where physics becomes an abscess of abstraction, and rest is motion and motion is rest, as "fair is foul, and
foul is fair", as strange Bill Nye from Cornell and Einstein "hover through the fog and filthy air" ... of NASA and scientific materialism at NPR, PBS, and the Ivy League, et cetera.-30
sense becomes obscure, and the truth becomes lies, and lies become the truth. Darkness becomes light and light becomes darkness, and the earth and the cosmos become absurd, signifying an over-running chaos with no good end, except total reversal, where "the
center will not hold".-31
Preferring to determine for themselves a systematic way to remain abundantly deaf and blind, "the historical parallel
between Special Relativity and the Copernican model of the solar system is not merely superficial, because in both cases the starting point was a pre-existing theoretical structure based on the naive use of a particular system of coordinates lacking any inherent
physical justification."-32 As far out of reach as the "speed of light", thousands of days surrounded by reality are in vain. Science was supposed to be for the understanding of truth, or facts: an investigation of truth for its own sake,
and a pursuit of pure knowledge, but in the wrong hands it has become in some ways a system of social distortion and mild psychosis.
the modern theory the question between Copernicus and his predecessors is merely one of convenience", where all motion is relative and there is no difference between saying, "the earth rotates once a day", or "the heavens revolve about the earth once a day".-33
But the comparison is false, since there is an immense difference between the sun that orbits the earth or the earth that orbits the sun. According to relativity, the two opposites are supposed to mean enough of the same thing, as when someone
says a certain length is either two yards or six feet, and relativists would falsely say that "astronomy is easier if we take the sun as fixed than if we take the earth, just as accounts are easier in decimal coinage." Where all motion is relative, "it is
a mere convention to take one body as at rest."-34
It makes no difference, therefore, which is which from the point of view of describing planetary motion. Whether we take the earth or
the sun as the center of the solar system, the issue is one of relative motion only, and there are infinitely many equivalent descriptions that may be referred to different centers. In principle any point will do, the Moon, Jupiter, or Saturn, and so on. Therefore,
the passions loosed on the world by the publication of Copernicus' book were logically irrelevant. One can take either the earth or the sun, or any point for that matter, as the center of the solar system. "The difference between a heliocentric theory and
a geocentric theory is one of relative motion only, and ... such a difference has no physical significance."-35
Too poor for
logic if so much money was not in the wrong places, to say that none of it matters, yet fate happens. Be careful, since even the blind see that it is one thing to plan a way but another to establish the steps.
"Nil habet infelix paupertas durius in se, quam quod ridiculos homines facit": nothing else makes poverty so hard to bear, as that it forces men to ridiculous shifts.-36
instance, one of the predictions of Einstein and the Fitzgerald-Lorentz contraction hypothesis is that a moving clock keeps time more slowly than an identical stationary clock. Who would really believe
that? Should one believe that a clock in a car keeps time more slowly when the car is moving than when it is in park or stopped at a light?
A pocket watch in a coat runs slower when someone is
walking, running, or riding a motorcycle than when the coat is left on a chair? Maybe for Einstein, Time Magazine, the Federal Reserve Bank, and the Rockefeller Foundation but does that happen for anyone else?
To try to explain it, a Copernican relativist will say, "we know that nothing is sitting still", even though this also contradicts Newton from earlier, who wrote in the "Principia", "that the center of the system of the world is immovable.
This is acknowledged by all, although some contend that the Earth, others that the Sun, is fixed in that center. Centrum systematis mundane quiscere. Hoc ab omnibus concessum est, dum aliqui terram, alii solem in centro systematis quiescere contendant."-37
If everything is in relative motion, and nothing authentically at rest, how can anyone really distinguish in simple terms between a car in park or stopped at a light, and a car in motion? In what way
do insurance and liability claims actually make sense, with so many stop signs, rules, red lights, deductibles and premiums, if "nothing is sitting still"?
Who would ever be at fault, and
what sign, safety code, or field equation is "nothing"? Something or nothing, and to whom -- yet "nature through all her kingdoms, insures herself", since things do make sense by nature. One reason people appreciate nature is for understanding, and common
sense would be in common naturally, wihout being overworked for details, if there would be any basic sense of knowledge from the sensus communis, or consensus gentium.-38
FaIstaff over beer and absinthe said that it "were better to be eaten to death with a rust than to be scoured to nothing with perpetual motion." -39 Besides the question what is still, what is nothing, if
nothing is sitting still, and everything is always in relative motion? That which is predicated of nothing as such is nothing, except if it would be purely of itself, if it were separated away so well from nothing, perhaps by some accident. But in spite of non-being, and all other parallel equations, what accident is without substance, or distance, and what is sitting then, as only relatively standing and moving, as nothing would be when the roof caves in?
"Nothing is sitting still", and all other negative statements predicated of nothing are impossible for science to investigate anyway. No one catches up with nothing no matter how slow or fast he tries. An
electron microscope cannot do it more than a petri dish. For concepts predicated upon negation there is an abyss of nihilism, only one step away from the premise, which when crossed, and then they do not apply to anything.
For example, "there is no money in the bank, only zombies", when there is no bank or banking exchange in existence but only scams. If there is no bank, where are the zombies and where is the money?
Negative assertions cipher and code the negativity, as "he is not on the team", when there is no team. If there is no team, it does not apply to him or anything. Or "there
is no salt on the table", when there is no table or kitchen, and there is no elephant standing on it either, of course.
Without any luck and no
place else to go, if that was the only furniture, there is not such and such or the occurrence neitherwise, maybe not even a cabinet, and there is not such a thing, as a table with an animal seated on it, that would be there in the room.
Therefore, there is not anything, whereover prevails nothing. If there is
no thing, no qua qua ex signis, the what of it does not apply to any quality or process of being. "Nothing" cannot apply to any quality or quantity of being that is, it goes without saying, of course, or that would even be sitting still.
Out of the routine ex nihilo, it is more absurd to say that nothing is sitting still, than nothing is moving, because if nothing is moving then at least it is clear that there is still space in existence, and that
the space itself is stationary, in vi situ, since objects move through space, but space by itself does not move. Whereas, if there is absolutely no space in existence, as much as there would be no qualified stillness, what is there left of all that is and
is in motion, that is adding up to everything everywhere?
Anima est quodammodo omnia, quod anima cognoscit omnia, inquantum
est similis omnibus in potentia, non in actu. In some way, the soul is all, for the soul knows all, in as much as it is similar to all in potential, if not in act. If there is any spirit, soul, or act of knowing by any virtue, sense or intellect, then
there must be some space, as much as there must be room for at least a sign of recognition of appreciation and its concept.
Datum ex signis, a rule like "nothing is sitting still" is absurd for
a sign of reason and relation: and not only approximate to saying everything is moving. It is even closer to saying that there is no space, as much as there would not be anything in it that is true -- because space itself in purest form is not moving.
When people say that everything is moving, they are not referring to space itself, but to the objects and quiddities (the whats) that are in motion in space. Yet everything substantive is not mere coincidence
or accident, and things that are not moving do not cause either accidents or coincidence.
The occasion of substance, therefore, is indeed unique; and "those who say that things at the same time
are and are not" (that is that everything is merely relative) "should in consequence say that all things are at rest rather than that they are in movement; for there is nothing into which they can change, since all attributes belong already to all
Too much is not enough, therefore, as much as not enough is too much, but there is always a plenum. As much as simple quantity
has no opposite, the first cut in the table of measures that defines geometry itself, as a science of relation and of space, is full and does not move.
For instance, the sky and space are
not moving from place to place, and one of these to one of those, as the ratio of conversion of one measure to another does not change. When all things that can be measured are brought to the accounting
process, in whatever ratios of conversion, the ratios and measures themselves always remain as fixed as they are, even in the changeable things themselves.
The measure used to measure remains equal
to itself, and 15 meters to 5 meters is always the same proportion for 3, since ratios never change the simplicity of rapport: in modis similibus haec per illis semper et ubique, etc. In similar ways, these by those, where the ratio is 3 for algorithm of parallel.
The simple value in division between things is immoveable. As they are like 5 and 15 to each other, the relation therein between is 3, for example, no matter what else or the cause.
To escape the ontological problem of mathematical density, everywhere in existence, ens inquantum ens, even if from one, if some heliocentric sort of Einstein says, "nihil stat", nothing stands still,
he also says "nihil spatium", there is no space, which is twice the foolishness for nihilism, since for everything to be moving and nothing at rest, there must be very much room, for whatever is in motion must expatiate. And all expatiations must be of some
proportion to what others and to space itself, which is yet immovable. Always remaining fixed over all places, subsistent in the table of ratios and forms, and in the caves, then behind the clouds, immotus in ipse permanens spatium, space remains
simple and immoveable.
As Isaac Newton himself wrote, "... space, in its own nature, without regard to anything external, remains always similar and immovable."-41 In Proposition XI, Theorem XI,
he adds: "that the common center of gravity of the Earth, the sun, and all the planets, is immovable. For that center either is at rest or moves uniformly forward in a right line; but if that center moved, the center of the world would move also, against the
hypothesis. Commune centrum gravitates terrae, solis et planetarum omnium quiescere. Nam centrum illud (per legem corl. iv) vel quiescet vel pregredietur uniformiter in directum. Sed centro illo semper progrediente centrum mundi quoque movebitur contra
Furthermore, if nothing would be still, and everything in motion, how can science be sure of which direction
of which in particular it is that anything that is not-nothing is going for relativity? If one cannot tell whether something with a putative quality of operation is authentic, like a hot stove looking red and heating up, how can anything of certain value be
predicated of it greater than motion, in comparison for relativity? The most important thing about the stove is not whether it is on and hot, therefore, or which way it is going, but whether it corresponds to the ways and days of heliocentrism -- yet with
relativity, even if it moves or "not", there is still some nuisance of uncertainity about it.
Unlike coal-black burned toast, if one cannot
tell whether something is in motion or at rest, how can one know that it is in occurrence along a specific vector of a given direction? As something goes more that way, it is not going this way that is the opposite, but not by relativity. If it does not go
the way that is opposite its actual direction of motion, why can one not tell when it is at rest, since when it is at rest it is not going that opposite way either, in the first place?
less and less progress has been made in one direction, why can one not tell when no progress has been made at all, in that same direction? If relativity were true, there would be no way for people to tell whether they are getting where they are going, or if
where they are going has already gone away. As Einstein confessed the point of view, “As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality”.-43
Plus, if the basic assumption of the theory that uniform velocity is purely relative is taken fully into account, then it follows that in the system
of two clocks against each other, one goes more slowly than the other for comparison, when viewed from the position of the other, and, therefore, there is no sure way of distinguishing between the two.-44
In terms of time and motion, as it would be if it were "… the assumption of the Lorentz transformation in mechanics requires one clock to work both faster and slower than another. The
fact that this can be seen to be contradictory in advance of observation, whereas the result of the Michelson-Morley experiment could not be foreseen, is due simply to the fact that we already know far more about clocks than about light … and we know
enough about clocks to know that one cannot, at the same time and in the same sense, be working both faster and slower than another”.-45
With no consistent logic, heliocentric relativity makes all understanding and experience absurd. The difference between what is false and what is true would be "purely a formal one, a difference of interpretation only".-46 If the difference
between reasonable common sense and insanity is only "formal", then good luck with the medication and good night. Who could believe that it is of no physical significance whether the earth is flying 66,600 mph around the sun every day -- not counting
the five other astronomical speeds added to it at once, and the different velocities of rotation for all the circles of latitude, which are simply impossible?
Whether Saturn or Pluto would be the
center of the solar system, if an accidental tourist is stuck with an exorbitant bill, it makes no difference for restriction by fraud. He had better pay it, if it comes from the same government people who told him where to sit, where to stand, and what is
okay to say and think.
"2 and 2 are 5, Winston, and learn to like it that way," as much as any vacation experience.
"a lie told often enough becomes the truth," and if Freemasonry, communism, and the m.a.f.i.a. have been born to suck tits of a globalist toad, and remain lost-in-the-cosmos, that is the way they will have it, as much as comforts of a home, and that is what
they will do. (m.a.f.i.a., e.g., an acronym for Mazzini autorizza furti incendi avvelenamenti)
As they would have the world go round, heliocentrism and relativity become a world fallen and twisted.
This is the reason why relativity and so-called phenomenology undermine authenticity and authentic awareness. Perhaps from embarrassment to hide knowledge of any disgrace, and so many lies, this is why relativity needs to uproot common sense, and substitute
purely theoretical considerations, and overly complicated calculations at every turn.
The thing-in-itself, das Ding an sich, as a sign of theory from Copernicus to Kant, leads to the land of the
lost, and even from there to Darwin and Marx. Everything becomes nothing more than a mind game, a dreamscape of the unknown, and only a question of perception. Yet a wiser man for portents and drfity ways qua qua ex signis once said, "dreams have deceived
many, and those who trusted in them failed".-47 And "where there are many dreams there are many vanities, and words without number."-48
And if the talk is of portents, or monkeys and bats
under the stars, "what portent can be greater than a pious notary? Balaam's ass was nothing to it."-49
Copernican Dilemma (3)
Cielo a pecorelle, pioggia a catinelle. Sheep in the sky, heavy rain coming, like a flood in the sink.
Se non è sereno, si rasserenerà. Sereno
è, sereno sarà. If it is not clear, it will clear up. Clear either way, it will be clear, and "there are three kinds of lies: lies, damned lies, and statistics," and one of the ways that what is wrong can be sold as being
as good as anything else is through an appeal to "progress".
Everything changes, and what was wrong in the past is not wrong now, and what may be wrong now will not be wrong in the future.
If something that is wrong can last long enough, whatever the weather, eventually time, money, and amnesia will make it right.
in the news from 2012, the European Collective Space Agency obtained billions of Euro's to begin preparing a remote space journey for a Solar Orbiter that reportedly would go close to three quarters of the way to the Sun. The mission's launch was planned for
2017 from Cape Canaveral, Florida, aboard a NASA-provided launch vehicle that would place Solar Orbiter into an elliptical orbit around the sun. The closest approach would be near the orbit of Mercury, estimated as 75% of the distance between Earth and the
sun, and some 21,000,000 miles away from the sun's surface, and 72,000,000 miles from Earth!
Of course, everything about the story is based on the untenable and ridiculous theories of heliocentrism,
where it is estimated that the average distance of the sun from the Earth is 93,000,000 miles.
The mission sadly enough is simply another multi-billion dollar'd Judeo-Masonic NWO space movie hoax.
If and when the Solar Orbiter would reach only 1/4 of their listed distance to the Sun, in all honest probability, it would have overshot the Sun by at least more than four times already. And when would the Solar Orbiter start going six or seven speeds
at once to keep up a place with the sun?
The truth is there is no logical or scientific justification for a quote of 93,000,000 miles, not any more than for the Sun that goes six different speeds
at once, even if it was only to orbit the Earth, and only for a day. The 93,000,000 mile AU is a rabbit taken out of a hat, and from its earliest days Copernicanism has been exaggerating the size of the cosmos. Like an arcane tax-exempt foundation
that would rule the world, heliocentrism very likely has been exaggerating the size of the cosmos by about 95% -- including the distance of the sun from the earth.
Without any justification
other than "theoretical infinity", the methods of proof offered for this length are all based on the mistakes of heliocentrism and relativity in the first place, which are a basket case of willful assumptions,
and not scientifically justified. They would have the Sun listed now at an expanded estimate of 93,000,000 miles from the Earth, and this inflated number would represent the standard astronomical
unit, the AU, which is a unit of length that would be equal approximately to what is supposed to be the mean Earth-Sun distance.
Since the expanding acentric universe must have enough
matter and energy to fill up the vast spaces left by its expansion into quasi-infinity, spoken of as "infinity", theories about dark matter and dark energy have been invented to help stitch it together. "Even when all the matter in the universe is added up,
the Big Bang theory has only 5% of what it needs to make the model work."-1 Based on Newton’s laws, there simply is not enough matter to account for the gravity and the luminosity that is normally associated with the material extent of the cosmos. In
practical terms, there is 95% more gravity and light by the theory than there should be, and when astronomers have tried to use Newton's equations on larger scales to predict the movements of the stars, they have gotten the wrong answers time and again. The
stars and nebulae have moved faster than Newton's laws would predict.-2
Nonetheless, "a fool and his money are soon elected",
and to compensate for systemic errors, heliocentrism has invented dark matter and dark energy, which are supposed to make up 95% of the universe. This
is not the same πράγματα (pragmata, i.e. stuff) as the old fashioned luminiferous aether, and it is not the same thing in total as "the dark"; and unlike the tiny decimal percentage signs of aether drift that, in fact,
have been detected, dark matter and dark energy cannot be measured.
Like the presupposed spinning rotation and
flight of the earth, and like Newton's gravity and Einstein's relativity, dark matter eludes the simple facts. No one has ever detected it or seen it, and no one even knows what it is; yet dark matter would be necessary to fill in the blanks, "if one assumes
Einstein's field equations are valid. However, there is no single observational hint at particles which could make up this dark matter." -3
is assumed that this "no-see-em", called "the Dark Matter" and "the Dark Energy", resources "at least fourteen times more energy for the universe than the collective energies of all the stars, galaxies and black holes."-4 Without the blank check for enough
effluvia written from such darkness, the theories put up for the sake of heliocentrism would go bankrupt from too much space, and the galaxies and constellations and the cosmos would fall out of their spheres. The sky and the stars would fall apart and come
crashing down on Chicken Little and his shack or everywhere else.
For instance, galaxies are spinning so fast that they should
go flying apart, and the constellations could not hold themselves together, if Dark Matter did not sign the intergalactic check needed for scientific materialism to keep everything from unraveling. For Newton's inverse square law and Einstein's world of relativity
to operate, they say that ordinary matter accounts for only 5% of the mass of the universe, and the rest consists of dark matter. To say that only 5% of the universe is atomic, as atomic theory relates to form and function, and the rest is something else,
something unidentified, may also justify the argument that they have exaggerated the natural magnitude of the cosmos by about 95% -- and the distance of the sun from the earth, for example.
There arises a peculiar "Catch-22", since without dark matter added to the heliocentric equation things would really be falling down, since otherwise, according to the theory, the stars would collapse
in the void and move against one another; but there are as many serious problems with the theory of dark matter and dark energy as there are with the rest of the attempts by heliocentrism to save
the appearances. "In reality, if there is no Dark Matter, then insofar as Newton and Einstein are involved, we have a classic case of the blind leading the blind."-5
"If 95% of the universe is claimed to be Dark Matter, and if we find in the end that Dark Matter does not exist, we might hypothesize that the size of the universe has been estimated to be 95% bigger than it really
is."-6 And the converse of all the heliocentric theories about dark matter and dark energy is just as viable as the converse of heliocentrism itself.
The reason for exaggerating the scale of the
cosmos comes from confusing infinity with muddled creation and removing the science of theology from the picture. As much as the cosmic envelope could be multiplied, it will never be absolutely infinite, and this confusion of order between quantity and quality
in creation -- and between the finite and the infinte -- is the same basic mistake of pantheism.
Scientific materialism would like to impose a belief that "we live on an insignificant planet of
a humdrum star, lost in a galaxy tucked away in some forgotten corner of a universe, in which there are far more galaxies than people" -- as Carl Sagan expressed it. And all of which came into existence and began to develop by mere random chance, from billions
and billions, and billions and billions, of years ago.-7 It is not too difficult to believe that for the magnitude of dumb luck on such an incredible scale the extent of space and time is also exaggerated.
Copernicanism today could be described as one of the roots of a world-system that persists in a way of error and obscurantism that is
hardly conceivable. The suggested notion of limitlessness of space, including relativistic theories of "dark matter" and "dark energy" today, which the Copernican system has implied, has moved forward from the primary claim of 1543, that the Earth orbits the
Sun, and that the Sun would be the mean center of the cosmos, through Kepler, Galileo, and Newton, to Einstein, who taught that space and time are chaotically curved and warped by mass and energy, and that time is a 4th dimension, and everything is in motion
and only relative.
Since liberal scientists and historians
have tried to make it appear as though some proof exists for heliocentrism, yet actually there is none, it has helped to walk the talk by making as big and bewildering an impression about the subject as possible. After all, to all intents and purposes, the
hypothetical motion of the Earth in space is completely undetectable, as much as "unaccelerated"; so the motion of it has to be some place else, otherwhere than simple observation; yet besides too far away, for some of it must come close for analysis, where
it all winds up only in the abyss of the mind.
Big numbers are needed, and the only way that a cannonball could remain
so undetectable is if it were so distant and diminished, or so strangely subtle, where doubt may outplay wits, and common sense would become very remote. Catch a cannoball in heavy smoke, and some people can believe almost anything. The mind itself can even be falsified, besides rendered a mess. So the subconscious introduces the reason that the motion of the Earth remains always undetectable
and unaccelerated is because the stars and planets are so very, very far away: and they would call that gravity.
The heavenly lights are so strange for size in our view of outer space, small
yet huge, that we cannot notice our astronomical motion around the Sun and through space: because of gravity and inertia, and because space is boundless. "Infinite" and "outer space is limitless", which makes such a great impression on the mind, like all the
tea in China, and the infinite lateral motion in Galileo's and Newton's infinite horizontal plane -- were it not for affects of friction.
for friction! and astronomically big numbers may deepen the chasm and the starry-eyed effects at the drop of a hat. Outer space of the stars is so boundless that even with an abundance of presence of mind we should all disappear. Marty Feldman could make himself
disappear too, and mankind is less than a needle in haystacks.
Somehow the terrrestrial plane is less than the planets and stars, since people are so physically small and easily lost, in the wilderness
or the city. And because of Newtonian "gravity", the fault really is probably "in our stars", at least by the inverse squared, and not in ourselves, not other than mechanistically speaking. Even if it is not for poor math skills, "that we are underlings".-8
In vestitu vario, Abundantia telluris egere, et quoque abiit ad plures. Earthly abundance in fine colors is lacking, and also has gone to the majority (i.e., she died).
"Abundantia" was an old-time Roman goddess, a pagan personification of abundance and prosperity. There was also a Saint Abundantia years later, a contemplative who lived in Egypt. Originally from the Duchy of Spoleto,
educated by Majolus of Cluny, she liked cookies and tea, and made a holy pilgrimage to Jerusalem, before she retired to solitude, less coffee, more recollection, and the desert piety of Chrisitianity for some years. She eventually returned to Spoleto where
she died in 804 AD. Her feast day is January, 19, et cetera, ita ora ad invicem pro nobis.
And the notion of infinite space in nature, whether all relative and curved with Einstein,
or absolute with Newton, has been fundamental to the growth of Copernicanism; and such an erroneous way of thinking inevitably leads to exaggerating the size and age of the cosmos. To justify otherwise unjustifiable ideas and
vast complications, the tricks of relativity and theories of big numbers ad infinitum would serve to hide where they have gone straight into metaphysics, if not boundless expansion, and are not dealing
in natural empirical science. The huge numbers serve as a distraction like neuro-linguistic programming, and hypnotic suggestions of power, to conceal unsubstantiated claims. The huge numbers daze people, and the same thing is done for the sake
of Darwinian evolution and the big globalist banks.
Everybody in or out of the markets knows there are more useful things to do with books than simply read them or even understand them. People
can keep them for many other things, including concealment; and it is the same with big numbers, as with books, and cooking; and some people can use confusing information painfully well, even to hit others over the head, again and again, with great effects
of intimidation or stupefaction ... ad infinitum, et cetera.
So it goes, and with relativity, according to which the Earth could be orbiting anything else equally as well as the Sun, equivalently
for all; yet the Moon, honestly, is too close, and perhaps quiet, for anybody to think that the Earth would be orbiting it, because who could not tell if the earth was orbiting the Moon in California?
making the same impression as the Sun, the Moon is not as good for creating the heliocentric type of big government confusion. After all, the sun is responsible for so much heat and the daylight -- and
sunburn -- and can create a lot of glare, and is much bigger and brighter and more powerful. Whereas the Moon sometimes looks only like a little cloud, and it goes through funny phases. The Sun is so big and so far away, yet at the same time
so intensive and impressive, that the Earth must be orbiting it slowly with an undetectable and unaccelerated motion.
"As the source of practically all the energy affecting
the Earth and its atmosphere, sunlight is of prime interest and importance. The ulraviolet and other regions of the solar spectrum are absorbed at high altitudes causing photochemical activity, heating and winds. Variations in intensity of the solar radiations
are associated with corresponding variations of atmospheric and weather phenomena."-9 And the daytime is crystallized with such magical effect over the Earth that for some the psychological effect is to make them think the Sun is bigger than it really is,
and further away. The elasticity and mixture of elements in Earth's atmosphere capture and magnify sunlight so much that the crystalline effect of the daylight is at times powerfully overabundant.
enough to make some people buy Timeshare resorts, that the Earth orbits the Sun, and it is the only way that it could be, since the Sun's heat is so intense along the equator too, especially in July and
August, that it can be like a beating. Therefore, would it not be more reasonable to assume that the Earth revolves around it, rather than the Moon, Saturn, or Aldeberan?
But by some
cloudy winter days there could be a wee dilemma. If the Sun's circle were closer, smaller, and cooler like the Moon, and the Earth were orbiting it, then would people start to notice? People would notice if the Earth was orbiting the clouds or the Moon
instead of the Sun, certainly, would they not? If the Sun were only as close and small as some clouds, or the Moon, and it was not so hot in the summer, would earthlings not then begin to sense that the Earth was orbiting it?
Would a scientist not recognize the details, if the Earth were moving and rolling over tremendously every day in winter, and in Scotland, only to orbit clouds
or the moon?
Yet when it is a full Moon in winter in Scotland, it could be some evenings that the Earth is orbiting it, if not the clouds, or not the Sun at night from the abyss beyond, could
Have you been to Scotland and seen the full Moon low over Loch Ness?
Of course, it could. Over there it is not so much about
the sun as Ecuador. A relatively sunny day through clouds, where the face of the sun is reflected in the waters of a lake, for example, the mighty sun appears no bigger than the moon. Let Ecuador orbit the sun, Scotland may orbit the moon, and depending on
the weather, it can feel like it too. There is no mistake about it. A haunting full moon in winter is closer and as affectively big as the sun then, so why not?
Sometimes it could be that Scotland orbits a full moon even in the summer, as much as in the winter some place else. With mists and foggy breaks, depending on favorability or unfavorability of clouds and obscurations,
a fool in his cups could mistake one for the other, the Sun for the Moon, for horns of dilemma, if his days and nights, and east and west, were backwards.
Flip the board, and it could happen that if the earth orbits what is bigger like the sun, should it not as well orbit what is equally large in the sky as the sun, and always closer? The full Moon and the Sun are separated completely
180" from each other, in stereo, with the Earth and Scotland in between, so when the Sun is setting in the West how would one know that the Earth is not orbiting the Moon in the East, if one had things mixed up from poor visibilty, one foggy evening in the
highlands, and a good bottle of Scotch?
After all, Scotland is small and cold in winter, and one can block out the sun with a golf ball; and sometimes some people, for whatever reasons, may not
go out for days; and remember, according to relativity, Muirfield and St. Andrew's could be orbiting anything else as well as the Sun: Saturn, Jupiter, Mars, Regulus, or Venus etc.
in sunlit places, sad are the Scottish faces, yearning to feel the kiss of sweet Scottish rain". Yet most people would have to believe that the Earth would be orbiting the full Moon in the east over the North Sea, before it would orbit Spica or Antares --
instead of the Sun in the West -- which is not the craziest idea for relativity and astronomy, but what if there is a conjunction? For instance, if there is a conjunction of a full Moon and Jupiter in the twelfth house, how would people know
the Earth is not orbiting Jupiter then and not the full Moon? Or could it be orbiting them both?
However, for heliocentric relativitists and scientific materialism, the sun must win, even if the
way to resolve it is by making choices for arbitrary reasons of philosophical preference only, not scientific ones. And always ignored is the fact that no one has ever seen the Earth revolving at all, and there has never been any proof for it in history. In
fact, all the proof is the reverse: that it is not.
This is why great big math and great big numbers and very complicated equations become essential and have helped heliocentrism so much.
Helios the overwhelming titan overwhelms with big numbers and big math, with gigantic impressions of space and time, and relativity would almost make it certain that size not quality is everything. The cosmological theory of heliocentrism will one day be right
for the immeasurability and confusion, even if it could be wrong.
Having "run about the slopes, and picked the daisies fine", science has "wandered many a weary foot, since auld lang syne." If
the dialectics of scientific materialism were false, it would only be by a little? Just a little co-variance, not that much, and all is equivalent and equal anyway is it not?
Cheers then from the perfect middle, "we ... have sported in the burn, from morning sun till dine; but seas between us broad have roared since
auld lang syne; and should auld acquaintance be forgot, and ne'er brought to mind? Should auld acquaintance be forgot, and days o’ lang syne!" By Jove this is only some of the obscurity and darkwise background for why scientific materialism today
lists the Sun as being one AU away, one astronomical unit of 93,000,000 miles, which is much too far and probably exaggerated by about 95%, or twenty times the range of Pluto, and more than half the size of Texas.
Nothing under the sun is new, neither is any man able to say: behold this is new: for it hath already gone before in the ages that were before us.
Nihil sub sole novum, nec valet quisquam dicere: ecce hoc recens est: iam enim praecessit in saeculis quae fuerunt ante nos.
Always the result of intelligent effort, "quality is never an accident"(1); and in an appropriate understanding of the cosmos, the priority is not
in the size but the quality of the aspects. The truth does not need to be big to be true. It does not matter first, so much, how big the sun is as much as where it is, and what it is like in relation to the earth's atmosphere, from its space, where it is going
one velocity at a time. The expatiation of solar power can be impressive; and the sun can appear big and bright, when reflected and magnified in earth's atmopshere; but from outer space and low earth orbit it looks smaller, like a tennis ball with golden
spokes, in the deep dark background of outer space.
Therefore, quality over quantity, and many credible opinions have agreed with common sense, everyday experience, and the results of every scientific test to detect
any astronomical rotation of the Earth, and concluded that the Earth does not orbit the sun, but that the Sun orbits the Earth.
A list of all the people who rejected heliocentrism would be too long. However, it
would include King David and King Solomon, Joshua, Moses and Aaron, and Isaiah, the patristic authorities of the Catholic Church, like Origen, Augustine, and Ambrose, who expressed the opinion of the Church Fathers that "voluntate Dei, immobilis manet et stat
in saeculum terra", by the will of God the Earth remains and stands immobile through the ages; also Clement of Alexandria, Venerable Bede, Albertus Magnus, Anselm of Canterbury, Thomas Aquinas, Isidore of Seville, Peter Lombard, Duns Scotus, Giovanni
Riccioli, Robert Bellarmine, Popes Sixtus IV, Gregory the Great and Gregory XIII, Paul V, Urban VIII, Alexander VII, and many Protestants like Martin Luther and Melancthon, since geocentrism is also the biblical opinion.
And the geocentric view is not only in the Bible. It includes ancient thinkers and astronomers like Cleanthes, Thales, Parmenides, Diogenes Laertius, Anaximander, Anaximenes, Theaetus, Eudoxus, Callipus,
Theon Alexander, Eratosthenes, Hipparchus, Archimedes (sometimes incorrectly listed as following heliocentrism, because of a mere fragment attributed to him in which he quotes the bizarre opinion of Philolaus, but does not say that it is his) Aristotle, Plato,
Socrates, Anaximander, Ptolemy, Euclid, Apollonius, Plutarch, Julius Caesar, Sisogenes, Philo Judaeus, Alfraganus, Macobrius, Cleomedes, Maurolycus, Clavius, Barocius, Michael Neander, Telesius, Martinengus, Justus-Lipsius, Scheiner, Tasso, Scipio Claramontius,
Michael Incofer, Jacob Ascarisius, Julius Caesar La Galla, Tanner, Bartholomew Amicus, Antonio Rocce, Marinus Mersennius, Polacco, Kircher, Spinella, Pineda, Lorinis, Mastrius, Bellustris, Poncius, Delphinus, Elephantutius, Petrus Aliacensis, King Alphonse
X of Castille, called the Wise, Sacrobosco (John Hollywood), King Edward I of England, Regiomantanus, Purbach, Nicolas Cues, Sancho VII El Sabio the King of Navarra, Philastrius, Tycho Brahe, Francis Bacon, George Buchanan, Jean Bodin, DuBartas, Caccini,
Fromundus, Cassini, Longmontanus, Thomas Feyens, Froidmont, Johann-Heinrich Voight, Walter van der Kamp, Marshall Hall, Gerardus Bouw, Robert Sungenis, and Robert Bennett ... etc.
Out of all the people who recognized
geocentrism as accurate, none needed to know how far away the Moon was to know that it also orbits the Earth. No one needs to know how far away it is to count how long it takes to go around, and it is the same way with the Sun. No one needs to know how far
away it is to know that it orbits the Earth, or to count how long it takes for a day's circle. If it went twice as fast or twice as slow, it would still be the same general path.
Ancient geocentric astronomers cannot be accused of ignorance or deception, and neither can the modern ones. They made many more accurate observations than Copernicus, who himself "hardly bothered with star-gazing; he relied on the observations of Ptolemy
and Hipparchus. He knew no more about the actual motions of the stars than they did. Hipparchus's catalogue of the fixed stars and Ptolemy's tables for calculating planetary motions were so reliable and precise that they served, with insignificant corrections,
as navigational aids to Columbus and Vasco de Gama" and many other ship captains.-2
Eratosthenes, an ancient Greek from the 3rd century BC, "computed the diameter of the Earth as 7,850 miles with an error of only
1/2 percent. Hipparchus calculated the distance of the Moon from Earth as 30 and 1/4 Earth diameters with an error of .3 percent (.003)."-3 To round off, the radius of the Earth is close to 4000 miles and the moon is around an average of 240,000 miles away,
which represents 60 Earth radii. "Thus, insofar as factual knowledge is concerned, Copernicus was no better off, and in some respects worse off than ancient astronomers."-4
Having studied eclipses and knowing the
spherical curvature and approximate size of the Earth, Hipparchus used a solar eclipse of 129 BC, that was total along the Hellespont, but 4/5 partial in Alexandria, to calculate an estimated distance of the Sun that was fairly accurate for the time and much
less than the AU. Using trigonometry, a reasonable theory of proportional perspective, and his understanding of parallax to prorate the guess, he was close enough for government work from then until now, and estimated that it was only 490 times the Earth's
radius away, or perhaps about two million miles.
Ptolemy made similar observations and was in close enough agreement with Hipparchus. In Book 37 of his Natural History, Pliny the Elder mentions another ancient
estimate for the common range of distance of the Sun from the Earth, and that it was only 19 times farther away from the earth than the moon, writing "intervalla quoque siderum a terra multi indagare temptarunt, et solem abesse a luna undeviginti partes quantum
lunam ipsam prodiderunt ..."-5 As he wrote, many have tried to figure the interval between the daystar and the Earth, and the Sun ranges about 19 parts further away than the distance of the Moon.
is not served in the excess of the most exact certitude in such a question, but for reasonable accuracy of scale and valid priority in the measure. And for geocentrism, space itself is not infinite and should not be exaggerated, and logic remains essential.
Boundless expansion into infinity, relativity, and incomprehensible math fummdiddles are not needed in geocentrism. The simple truth does not need to be titanic and over-complicated, and the real cosmos is much smaller than what heliocentrism pretends, and
the Sun is not 93,000,000 miles away.
For instance, the time interval that passes between the Sun and the Moon along the ecliptic is consistently equivalent to around twelve degrees per day, for a balance of about
48 minutes, with each degree of the ecliptic representing 4 minutes of procession. In a day, the Moon will lose an average of 12 to 12.5 degrees to the ecliptic, where the Sun will lose only .9863. Thus the Moon is falling about 50 minutes behind the stars
every day, for its circle, whereas the Sun is falling behind them only about 3.9452 minutes. This is because the Sun is further out, going around the Earth much faster than the Moon, in a lager radius. These differences are what make the phases of the Moon,
and are naturally proportionate and consistent. Along with the spherical curvature and size of the Earth, eclipses and predictable ratios of time and space also show that the Sun cannot be 93,000,000 miles away.
is a bit uncanny that the Sun is of a higher and more distant sphere around the Earth than the Moon's, yet has the same angular diameter in the sky. For a proportion like that to work out so well, there is a
mysterious sign between them: that the disc of the Sun is no bigger than the full Moon. If one sees the Sun through clouds, or reflected in a river, the solar disc is the same size as the full Moon; yet, of course, for the 30 arc minutes in space, the Sun
spills over, and makes a greater impression on Earth, because of the heat and energy it generates in relation to and within the atmosphere. The Earth and its atmosphere absorb and intensify the heat and light from the Sun in a special way; and it is because
of the Earth's atmosphere, not because of the Sun, that people cannot see stars during the day. If a man were on the Moon, he could see stars all day, because the Moon has no atmosphere.
Since the sidereal time
differential between the Sun and Moon is about 12 to 1, and space needs a little room for time, one could say perhaps that the extensive quadrature is practically 13 to 1 between them. Since the discovery of increments, that Big G is really equal only to 6.00/6,
and that there are likewise only 6 cosmic directions in definition, with one dimension in the middle, for the mathematical form of the phenomena of the Sun and the Moon going around the Earth and the distance between them, one could say, therefore: (13 + 6)G
= 19, which also happens to agree with Pliny the Elder, Ptolemy, and Hipparchus ... more or less.
The Moon is estimated at about 1/4 the size of the Earth, and sometimes 250,000 miles away, and lunar and solar eclipses
work out so well in ordered proportion that if the Sun were the same size as the Earth, it should be the same distance away from the Moon as the Earth. If it were twice the size of the Earth, it should be about four times as far away; and if three times the
size of the Earth, it should be about twelve times as far away; and if four times, it should be about sixteen times as far away, and so forth.
If the Sun was about 4.75 times the size of the Earth, it would
be about nineteen times as far away as the Moon, and that also would match the scale and range of numbers of Hipparchus, Ptolemy, and Pliny the Elder more closely than heliocentrism.
If the Sun is about 4.75
times the size of Earth and 19 times as far away as the Moon, it is not anywhere near 93,000,000 miles distant. If the Moon represents 227,000 miles at perigee, 240,000 in the means, and 253,000 at apogee, then perhaps the Sun could have a distance range of
4,313,000 to 4,560,000 to 4,807,000 miles, or less, as it orbits around the Earth. The theory of gravity cannot explain why the distance and velocity of the Moon and the Sun in their orbits around the Earth may vary. It also cannot explain why they orbit the
Earth at all, or why the circle is important, since gravity is not a lateral or even a vertical force; and the "gravity" (density, weight, mass, compression etc.) of the Earth is terrestrial in character, whereas the momentum of the planets and stars
is celestial not terrestrial.
The AU that is the astronomical unit used today is so much out of scale that it puts the Sun anywhere from 388 to 412 times as far away from the Earth as the Moon. So when NASA
and the European Collective Space agency will have supposedly gone what is advertised as 1/4 of the way to the Sun, in 2017 -- after spending billions in tax revenue -- they should have overshot the Sun by close to 5 times already.
If it was necessary to answer the question how far away the Sun is, how big, and how fast it travels around the Earth, the answer would not have to be exact to know correctly that the Earth is not moving, and that the Sun orbits the Earth.
The most common number for the radius of the Earth is 3963 miles. Since many would like the Sun to be as big as possible, the radius of the Earth could be rounded up
to 4000 miles. And the radius of the Sun could be 19,000 miles -- a mystical geocentric number, since the Sun could be 19 times as far away from the Earth as the Moon, according to Pliny the Elder and others, and the Moon is 1/4 the size of the Earth. And
1/4 times 19 equals 4.75 for the prorated perspective of eclipses, and 4.75 times 4000 equals 19,000 miles. 19 then is the mystagogical number, like the jersey of Johnny Unitas, a mysterious portent from old, and a sign of the wonderful powers of the Sun. Therefore,
19 seems to be a good sign for geocentrism and close enough for government work, in figuring out the distance, angular velocity, and size of the Sun, et cetera.
Yippee skippee, animus
gaudens aetatem floridas facit: "a merry heart blooms flowers for an age",(6) and "all our dreams can come true, if we have the courage to pursue them."
The radius of the Sun and the Earth and the distance
between them are needed to calculate an estimate of the Sun's angular velocity as it orbits the Earth.
v = wr
4000 + 19000 + 19(227,000)
means 4000 + 19000 + 19(240,000)
apogee 4000 + 19000 + 19(253,000)
23000 + 4,313,000
23000 + 4,560,000
23000 + 4,807,000
And five percent of an AU is 4,650,000, which also fits the apparent range of a ninety-five
percent exaggeration today for 93,000,000 miles.
v = wr, v = 1rot/24 x 2pi/1rot x 4,336,000 = pi/12(4,336,000) perigee,
pi/12(4,560,000) means, pi/12(4,807,000) apogee
3.14159265359 / 12 = .26179938
1,135,162 celestial momentum, as mph
of the Sun, in its sphere at perigee
1,193,805 celestial momentum, as mph of the Sun, in its sphere in the means
1,258,470 celestial momentum, as mph of the Sun,
in its sphere at apogee
For "mph" as a metaphor, since the sun is not merely a loose object like an automobile, the space shuttle, or an airplane. Its projection
is linked within the wheel of its sphere, and these are only simple best guess estimates for illustration. But knowing that the Earth is not moving and that the Sun orbits the Earth is not a guess. It is logically provable and matches the overabundance of
common sense and all scientific tests and observations.
"Progress might have been all right once, but it has gone on for too long."
Without Newton's gravity and Einstein's relativity, heliocentrism runs all out of luck. Where Newton had "F" and "G", and Einstein had "E" and "C", the
difficulty between them is the simple fact that the Sun and the Moon orbit the Earth, which is not revolving. So for science, it became necessary to introduce fake constants like "C" and "G", to substitute for the constant of practical detectability, sometimes
quoted as "D", written as Greek delta Δ, that is the more important central immobility of the Earth.
Since this contradiciton of affairs has prevailed, that all experiments and interferometer and aether drift tests have shown, that there is no rotation of the Earth, and that aether does exist in some mysterious detail percentage,
the public has been taught relativity and E=mc2. However, "no legacy is so rich as honesty", for redemption of loose ends, and if aether exists and the earth is not moving, then relativity theory is seriously undermined.
Einstein's Special(1905) and General Theories of Relativity(1915) were invented to counter the results of Michelson-Morely(1887),
and other interferometer and aether drift experiments up to that time, including those of Arago(1810-1818), Fizeau(1851), Hoeck(1868), Airy (1871), and Mascart(1872) to detect any proof of rotation of the Earth. Practical evidence for the unjustified theories
of heliocentrism was difficult to find, where even the littlest bustles surpassed the motion of the Earth, so controlling the hidden signs and spin became everything.
"Moreover, if it was not precisely the Michelson-Morley
experiment that was the primary motivating factor for Einstein in the formulation of his Relativity theory, it was certainly the whole cadre of similar experiments performed after 1887 and prior to 1905, namely, those of Roentgen, Lodge, Rayleigh, Brace, Trouton-Noble,
and Morley-Miller, all of which produced the same results as Michelson-Morley."-1 "All of the aforementioned experiments", over the course of almost a century, from Arago to Morley-Miller, "concerned one thing, and
only one thing" –- detection of any motion of the Earth relative to the light medium. And "Einstein admitted as much in his famous 1905 paper, as he makes explicit reference to the unsuccessful attempts to discover
any motion of the Earth relative to the light medium.”-2
The question as to what effect the motion of its source had on light, and how that related to whatever there may be of stellar aberration, and the supposed
rotation of the Earth, had been posed before 1887, but the Michelson-Morley interferometer experiments were the most meticulous examination of the question up to that time. And controlling the interpretation of the
negative outcome for heliocentrism in those tests and others also became the source of Einstein's whole famous career.
In response to the results of aether drift experiments, which fairly proved the earth is stationary,
Einstein published his special theory of relativity in 1905, and his general theory of relativity in 1915. For developing the modern theories of relativity, and the popularized formula E = MC^2, he won a Nobel Prize in 1921 and was declared Man of the Century
by Time Magazine in 1999.
Like other aether drift experiments, for instance, the water-filled telescope of George Airy (1871), and the elaborate water tubes and light beams of Armand Fizeau (1851),
the Michelson-Morley experiment was conducted to investigate the way light behaves when its source is in motion. It was another attempt to detect any possible effects on light phenomena from the supposed motion of the Earth. They designed an elaborate apparatus
at Case University in Cleveland, Ohio, which they first called an interferential refractometer and later an interferometer.
At 41"28'56 N, Cleveland should be spinning about 777.3172612013712
mph every day, but nobody or a blood hound can notice, so it should not have been surprising that the interferential refractometer was unable to detect any effect on light either from the supposed violent movement of the earth in space to orbit the sun. What the instrumentality discovered is what any Hollywood movie stunt-man working in Quito could tabulate as well: that it makes no difference whether to jump from east to west, or west to east, despite the supposed fact that
the earth is spinninig 1038 mph into the east.
One could figure that it should be easier to jump to the west, into the volume of spin, when jumping from tall building to tall building, or across rocky cliffs and
so forth. As a helicopter in Arizona can hover and wait for California, in midair let the building or the other side of the cliff come to you.
In 1905 Einstein
was living in Bern, Switzerland, working in a Swiss patent office as a technical expert third class. At 46"57 N latitude, Bern, therefore, supposedly spins at 708.292075415855 mph every day; but, of course, Einstein could never notice. In 1914 Einstein
moved to Berlin, and in 1915 he presented the general theory of relativity to the Prussian Academy of Sciences, and later it was submitted to "Annalen der Physik" for publication on March 20, 1916. At 52"30'2 N latitude, Berlin, therefore supposedly spins
at 631.6327310024102 mph every day; but, of course, he and nobody else could ever notice. From all the places that he lived, he and nobody else around the neighborhood could ever notice any of the rotational flight of the earth, or any of its effect on light;
and he could never detect any of the differences in velocity from one place to the next, or between any of the most extremely separated latitudes.
The bizarre situation of theoretical
relativity would be a scientific disgrace, an embarrassment really, if it were not a joke. "The nearer the destination the more it slip slides away. Gliding down the highway, slip sliding away", a posteriori to mankind and reality, because
mathematics normally makes things clearer and better, not worse. Yet Galilean and Einsteinian relativity have served their purpose, in making many things worse, or more confused, because they have sufficiently twisted cosmology, astronomy, mathematics, and
common sense to such an extent that people still are not able to recognize without some sense of insult the simple fact that the earth is not moving, and that the sun orbits the earth.
As Bertrand Russell wrote, "pure mathematics consists entirely of assertions to the effect that if such and such a proposition is true of anything then such and such another proposition is true of that thing. It is essential not to
discuss whether the first proposition is really true, and not to mention what the anything is, of which it is supposed to be true. Both of these [inferior] points would belong to applied mathematics … Thus mathematics may be defined as the
subject in which we never know what we are talking about, nor [that] what we are saying is true."-3
Likewise, the last words of the strange British spy Aleister Crowley, author
of the "Book of Lies", were, "I am perplexed", and could serve also as a motto for relativity and the pleasantries of theoretical doom. For a last mortal sense of things, "aporiatus sum". If not that, "Abandon All Hope
Ye Who Enter Here".
"The trouble with lying and deceiving is that their efficiency depends upon a clear notion of the truth that the liar and deceiver wishes to hide".-4 In
any case, to escape an enchanted castle, or a moated miasma, may not be as easy for others as for Don Quixote el valiente. Relativity theory is like a swamp of equivocation and confusion, consisting "in a number of contradictory assumptions"(5); and when mathematics
is applied to it, it only makes things worse and worse for crazy windmills and equivalence.
For the sake of heliocentrism, humanity has been swept away. Rivers of pseudo-science and false engineers have defended
it by a labyrinth of deceptive mathematics, which are not applied in relation to objective facts analyzed logically in the real world. Rather, "recondite kinds of higher mathematics have been falsely used to create an awesome, esoteric language whereby
the initiated elite have set themselves apart from the world and have labeled all dissenters as quacks."-6
In sifting through so much relative confusion, Einstein himself
confessed, "since the mathematicians have invaded the theory of relativity, I do not understand it myself anymore."-7 Therefore, it may become useful to isolate two of the major contrary signs involved in this game
of universal contradiction and denial: "G", the supposed gravitational constant, and "C", the supposed speed-of-light constant constant.
Since the supposed rotation of the earth in its flight around the sun has no discernible effect on the speed, quality, or atmosphere
of light, then the speed of light must be constant. Rather than admitting that the earth is stationary, and the inertial hypostasis of the earth is what is constant and concrete, it is said, with a straight face, that the earth is flying up to heaven through
the east, when no one can ever tell. And the speed of natural light is constant "in vacuo", and also somehow independent of the motion of its source, when people can tell that the speed of light is not constant more than divisible, and not independent of the
motion of its source.
To common experience, natural luminescence represents something divisible and particular -- in particles and rays, and any particle of anything
has a circular property by being what it is in the first place. Ontology is also a circular property in science, where facts always come back around to the truth; and light
is another circuit, streaming clouds within a spectrum, sometimes like the truth. Whether one prefers to emphasize wave and ray, or particle, lumens or watts and volts and colors
operate in circuits; and like the air media, the special properties in light and color are as various as the one and the many.
As the air is in common, as
common as all the ones breathing it yet different, the tension and way light falls over each letter of an alphabet and each word in a book is different in the case. Depending on the context of luminiferous illuminations, natural light covers much too much
verisimilitude in distinction, poco a poco, by division, to be absolutely constant. Impediments are many. For instance, there is the species of enlightenment through the eyeballs of a fool, or a
king, or a duck, and many varied circumstances of reflection, communication, and interpretation that may manifest within the play of light, et cetera.
The speed of light is simple enough for government
work and the rate of "is" and the speed of dark too, to see how close things are to reality -- and "ecce Lunam", behold the Moon, and its phases over wood duck pond. The eye is vitreous and 98% water, and constantly excretes liquid
(aqueous fluid and humor inside the eyeball) to see and maintain its sphericity and velocity of light.
Light is like a humor too, and can be slow as the reception, and the dark side of the moon is dark, of course,
and the dark side of Earth too, yet not with the same rate of motion on both sides. The moon's rate and the earth's are different, and the moon has no atmosphere, and its phases of light are secondary reflections,
NASA is not lighting matches on the moon, even for Halloween, and not only is the dark side of the moon dark, but so is the exosphere and cislunar space -- also the vast deep space that is in the darkness
between the sun and the earth, as well as all the points in space that are as equidistant from the sun as the earth, or further away, yet where there is nothing else there first but the darkness of outer space.
no atmosphere to interact with the Sun, what is the constant speed and magnitude of light out there, in the dark regions and places of outer space, that science can see at night?
In calculating the signal transmissions
of stars, the constant speed of light -- that would be independent even of the motion of its source -- is not used, but the velocity of the object itself is part of the equation, of course.
For example, the constant
speed of light and so-called light years are not relevant to figuring out the phases of Venus or the Moon or the magnitude of Sirius and Antares. The positions and progress of the stars acrosss the sky do not consist first in the supposedly constant speed
of light, but in the angular velocity of the stars themselves from within their divisions and burning spheres.
What is the speed of sunlight, when reflected from the windshield of a parked car, for "anything that could rigorously be called a perception?"
The present meaning must exist in the sign, that a text could be presented, or that a light could shine through a window. Reading can be fast,
but meditation and contemplation perhaps as slow as the hours, and the light in the mind almost as mutable as the passing weather. Since not only localized fields of "gravity" may affect the speed of light, but clouds and umbrellas and the chance of rain,
such a thing is certainly not independent of the motion of its source.
"Il n'y a pas de hors-texte", and if there is no outside-text, context is still everything; yet context can be opaque, also as to the image resourced in a glass, which is not constant more than contextual, salva veritate.
Therefore, as much as science should be interested in doctrines of the velocity of light, so also the intensional geometry of space.
There are many lights, of course, if for rate of context, and they do not
go only at once, or one constant velocity, wavelength, or color. Therefore, relativity's theory that nothing can travel faster than the speed of light causes serious problems for cosmology, for then gravity must travel at the
same speed, at least at times, or slower; and yet at weird times it must go faster, for the stars to keep up a place in heaven, since "a gravitational force that is limited to the speed of light will cause enormous problems for
the vast distances it must travel in the universe."-8
And if gravity
moves stars, how does it not move light, and how could it move light, if it does not move shadows or the wind? Gravity does not moves shadows or the wind, but it is not called "Big G" and the force of universal
gravitation for nothing. Therefore, really, its motion must be instantaneous, as much as ever-present -- in the category of "always", like the god Mercury maybe, whose cape would be faster even than light, or at least the natural light that humans perceive.
Some people perhaps would say that darkness is the mere absence of light, but if blind men remain in the dark, as they are surrounded by light, the darkness is in the presence
and lack of sight. How would the speed of light be constant, when there are so many variables and types of interference, and, if, when there is illumination, it should also depend on mediation and reflection?
An impressionistic medium in unique spheres, as particle or wave, light radiates in natural correspondence, as would a very fine and subtle substance in aether: circuitous
in rings, sparks, waves, rays, and particles, et cetera. A question of immanence and magnitude, one way, then another, it illuminates impressions by geometry, bringing out similarities and differences in the shape and texture of things. As it enlightens things
all around, light leavens things a little or a lot, and elevates knowledge, settling in the interstices by the quality and quantity of divisibility and presence, et cetera. Without it, many things would become impossible, yet the speed should not be called
constant constant, any more than a genie and his bottle hidden in a world of possibilities.
"Whereas it can be shown that light traveling from the sun to Earth
has a displacement aberration [perhaps] of 20 arc seconds ... which is caused by the speed of the sun ... [the supposed force of] gravity between the sun and Earth has no such aberration effect, and thus it provides no indication of a propagation
speed. In other words, gravity propagates with an instantaneous, or even infinite speed, which was precisely what Newton assumed to be the case."-9 Yet according to the force of logic, natural motion cannot take place
in an instant; and according to relativity, nothing can travel faster than the speed of light. Therefore, it may become apparent that what is being discussed by Newton in the "Principia", for the sake of heliocentrsim and occult
actions-at-a-distance, is an interpretation of metaphysical theory, and some preternatural horns of dilemma.
According to Newton’s upside
down laws, however, gravity is also natural and a radial force, propagated by the inverse squared, yet not innate to matter. Any actualization of gravitational fields are not instantaneous but weaker than applied forces, otherwise everything would collapse together at once; and if gravity is not a radial force, then Newton’s laws cannot be applied to the orbits of the planets and stars.
However, it must have some sort of essential basis to propagate its theoretical powers; and, therefore, it is said that the sun is continually impelling the Earth, at least for the form of nature, as if it were with a gigantic steel cable. So the Earth does
not go flying off into space, but instead keeps circling yonder, flying into the east and up into the heavens by the theoretical principle.
If the sun were suddenly to stop issuing the force of gravity, the Earth
would be cut loose from its orbit, the same as when a string snaps from a tether ball. Once the cord is broken, the ball flies away into the woods.
From experience of
the cycle of seasons and years, it is said that the force of gravity must be universal, and absolutely constant if present, as much as light, otherwise things would certainly come apart over a century or two. Yet also it is said that nothing travels faster than the constant speed of light, and that it takes 8.5 minutes for sunlight to reach the earth. Yet if gravity must be everywhere, as much as there is the effect of order, it could not
go any faster and must be the fastest for so many places.
Faster than sunlight, "the medium is the message", and pop goes the weasel in the cosmos, where constant absurdities arise from the theory of relativity. For example, relativity maintains that if a falcon is moving at the speed of light, chasing a particle in a light beam
ahead of him, the target particle will continue to increase its distance from the falcon at the speed of light. The particle in sight ahead of him will only get further and further away, by the very speed of light at which the falcon itself is traveling, as
if the falcon were like a turtle in the light-- weighted by some sort of gravity -- even though it is flying as fast as the speed of light too.-10
Since falcons are not turtles, this part of relativity is hard to
believe, more like an old paradox of motion than something new. Zeno of Elea had a file of similar paradoxes called "aporeia". One that survives is the story of Achilles and the tortoise that he could never catch, if the turtle had a good enough lead:
and what a creature of circumstance he was, a mighty river turtle, more than a normal dirt kicker too, he was par excellence, and with a fifteen or twenty yard lead he would always win.
tortoise was prepared for the race with as little as a twenty yard lead, like one side of a tennis court from baseline to net, plus seven yards, the tortoise would never be passed by Achilles, since from where Achilles begins, he must first reach the point
from which the tortoise began, and then some. But in the meantime, the plodding champion will have moved ahead to a new advance point. Even if only by a little, it will always figure just enough, so that the turtle must be ahead by at least some fraction
of a distance, athlétique croissant inabordable in finis.
For in all the midpoints halfway, and halfway to halfway to
halfway, Achilles will always be stuck behind the turtle by the coincidental power of division, because the turtle also is always making some advance, some forward amount of positive progess at the same time. Even as he would run, for Achilles there are discovered
an innumerable number of divisible points to be crossed, where the turtle has already been, so that he can never catch him by any division of the line. And divison of the line is the only way that Achilles can progress.
In the time that it would take Achilles to run the first 10 yards to halfway, the King River Diver will already have advanced the measure of a champion. And in the interval it may seem like an infinity, that it takes him to progress another few
yards; and the turtle will have already advanced another space again; and in the time it took for Achilles to cover the next few yards, the turtle will have already moved forward also; and so on, and so on, so that as Achilles goes the following yards ahead,
the turtle will have increased his lead again by some measure. As Achilles tries to catch the turtle over the remaining half-half yards, the situation does not really improve enough for him to win.
fraction of a fraction to a fraction, and then closer to a yard for some total, he is still behind the opponent's regal beginning, from where he has already been long gone on his way. As Achilles must always go by some division and decimal percentage
into the distance, the glory of the tortoise in the interstices always stays ahead, so much so that he will continually have some part of a lead, and so on ad infinitum.
Some perhaps would object and say there is an
unfair motive of division in favor of the turtle, only for an old paradox reductio ad absurdum, and cheating is the only way he can win. But with a little daylight reflection in his shell, the turtle would pose for pre-eminence
like "C", and a strange metaphor of E = MC^2, for his own relativity of interpretation and special advantage.
As much as the constant constant speed of light in theoretical relativity could be stuck
in a mirror on the shell of his back, he would be a well placed and immanent creature, to reflect many points of light, and its speed of magnitude back into Achilles face, if Achilles should ever think he could somehow win by running fast enough. The equivalence and power of the river turtle's position in Zeno's paradox would be close to the same as the so-called constant constant speed of light in theoretical relativity, where it goes so far that the speed of light is
even said to be independent of the motion of its source, as it would remain always the same.
This type of species would also be instantaneous, and, therefore, could not be predicated of a merely natural source,
since natural motion cannot take place in an instant, but must have divisible parts, like the feet of Achilles. The tortoise or light beam that travels with such superior quality as to always outdistance the fastest pursuer by division cannot be defined from
a strictly natural source; and this perhaps is where Zeno and Einstein begin to cross lines, and metaphysics, and theology. For as much as the beach with shells and sea glass, and a little chapel on a cliff, man is a bubble
"Homo bulla" is an old Latin saying. Varro wrote "quod, ut dicitur, si est homo bulla, eo magis senex", for if, as they say, man is a bubble, all the more so is an old man. And the scientific materialist Judeo-Masonic NWO is a bubble of vanity, a hoax lost in the cosmos and evolved from monkeys and garbage. And when an empty bubble bursts, there goes all of it, as within the category of motions and divisions of a simple
body and a sphere.
"Vanitas vanitatum", dixit Ecclesiastes, "vanitas vanitatum. Omnia vanitas. Quid habet amplius homo de universo labore suo, quod laborat sub
sole"?-11 Vanity of vanities, and all is vanity. What hath a man more of all his labour, that he taketh under the sun?
If Einstein had played Hamlet or Captain
Thermite one year, perhaps he could have been bounded in a nut shell, and counted himself another king of infinite space, were it not for bad dreams -- and bad dreams indeed because of Michelson-Morley, Fizeau, and Airy's naive water-filled telescope failure.
As dramatic a character as Einstein as Hamlet could say interferometerwise, in soliloquy, that "a combination and a form indeed, with wings as swift as meditation, have been set as a seal on every aether drift and light-beam interferometry experiment,
to give further assurance that the sun, moon, and stars encircle the poor trodden earth, which perdures immobile, blue and green, if bleak in some places, at once in space."-12
"For clarity or dimness, would I not
have eyes then? Eyes without feeling, feeling without sight, ears without hands or sense at all to continue saying that the earth revolves to orbit the sun? What may this concoction of theoretical relativity mean, except to be a politic fool, and revisit
glimpses of the moon stupidly, to continue saying that it goes the wrong way?
Have I made the wrong motion? Drunk the wrong potion? Since when we lie, we make fools of nature and ourselves, heliocentrism
and its fog of relativity could perhaps also be particle and wave of something creepy and rotten in Denmark. Yet with this game all the money is favored.
To be or not to be?
O my! O my! and in the U.S.A., it's money that matters whatever you do."
Whatever the gain, he denied the honest answer, wandered through a popularized career, and invented Special and General Relativity, and E
=MC^2, to provide a line for absurdist escape. But if Einstein or Hamlet could be fit into a shell, so can the speed of light, and a map of the earth from Egypt or the Red Sea.
For example, from Yerevan, Armenia
(40*11'N, 44*31'00"E) to Constantinople (41*3'13N, 28*59'06"E) there is an estimated 820 miles. This length covers the distance of Asia Minor, as the crow flies, and is also equivalent to 15 degrees of longitude and one nautical
hour. As the days pass, the hand of time that separates day from night, and light from darkness, has separated these two cities by an hour. An international dateline has added an extra hour to man-made clocks, but the 15 degrees of terrestrial distance
is equivalent to one hour or 15 degrees of celestial longitude.
Since the sun cannot move away from itself, and divides the day and night side of the earth from each other, from the high noon meridian, a question about the speed of light is also a question about the speed of rotation of a semi-circle within a given scale of dimension, where the high noon meridian is the primary line of longitude, from which 90" of East
is divided from 90" of West, for the 180" of the daylight side of Earth.
The equatorial circumference of the earth is an estimated 24,902 miles, with each 180" half section equivalent to 12,451 miles
and twelve nautical hours. Since twelve is the number of hours given to any side for a day, each 15" of longitude is equivalent to an hour and 1037.58333 ... miles along the equator. Due to the overall uniform curvature of the earth, the estimated 820 geodetic
miles from Yerevan, Armenia to Constantinople, from 40 North latitude, is less terrestrial distance than the parallel of the equator, yet the latitudes correspond with equivalence of scale in longitude and equal time to any other 15" and one hour: because
the sun orbits the earth, of course, which is a sphere, and light is both particle and wavelength, and its property and magnitude of illumination is immanent by nature, et cetera.
The work of modernist heliocentrism has not been Einstein's alone, of course, since he owed a start-up debt to the Fitzgerald-Lorentzian transformation equations and contraction hypothesis, regarding interferometer
rods and clocks, for example. And he also owed a debt to Poincare for developing non-Euclidean theories of relativity, including that mass increased with velocity, which could contradict the theoretical contractions of rods and clocks, but not the dilation
of time, etc.
Some have accused Einstein of plagiarising the formula e = mc^2 from Olinto De Pretto, an Italian industrialist from Vicenza; and the notion that the velocity of light was constant and independent
of the motion of its source was not Einstein's first, but was proposed earlier by the Scottish scientist James Maxwell in 1878, in response to the aether drift experiments of Arago, Fizeau, and Airy, which showed that the Earth was not moving and, therefore,
could not be orbiting the Sun. But in any case, e = mc^2 has become the most famous metaphor for multi-dimensional accounting in the heliocentric cosmology of time and space, where it has been said that the speed of light
is the fastest velocity, and that it also is perfectly constant.
Yet right there in the formula they have squared it, and how is that strangeness possible? How is a constant constant speed squared, and how is that
the fastest or ultimate remaining constant? Would they or someone faster, with better luck one day, cube it perhaps? c^3 or more would not be possible when c^2 already is? For a constant constant speed how is it appropriate to use an exponent? Obviously light
is not really so constant in terms of absolute velocity, if it is being raised by exponents.
If it goes up, maybe it goes down, like c^1/2 or c^1/3? If light is the fastest speed, are all speeds lightsome too but
less so? If all speeds are not light, and light is not infinite or the fastest speed in all cases, then what speeds are not lightsome, if for being less so, and what is the speed of dark, if and when it is slower or faster?
If they do not know the speed of dark, and whether it would be constant too, how do they know such a number for the speed of light and a match, as 186,282 miles per second, or thereabouts, and that it
is perfectly constant? From the ways light and darkness interact, there is sometimes slow burn and fast burn, and it does not appear that the speed of dark is necessarily constant. The dark is recognized for context more by the light than by the darkness itself.
So the speed of dark over light, as much as a fire in the woods at night, is not perfectly constant any more than light penetrates the dark for less than obscure animation.
What is the speed of dark then, and burning
marshmallows, at least in terms of animation, and the square root of the ratio of energy to mass? When the square root of the ratio of energy to mass is considered first, what is the "1" hidden, in quale quid, in the denominator of c? If light
has any carry or animation, and can be divided in space, there must be suitable light-carrying-media for it, in a plenum of at least one or more quanta. Since nothing is nothing, qua qua containing nothing -- not even luminiferous aether -- and any vacuum
is something, in existence at least for terms of space, not only nothing but for what it lacks, no two points in space can be separated by nothing, even for a vacuum.
That vacuum that anybody would mean is qualified
by what it lacks, not that it does not exist, as things are a lot like what they are, and who would know the constant speed of light from when? From eternity or chaos, or when it was only dark before? If eternity is chaos and chaos is eternal, then Einstein
was certainly wrong and wasting his time about it, even if he was trying to make good sense. The more that he could possibly have been right, although illogical, he would still be wrong.
What kind of light would
heliocentrism be talking about, and from where, when they say that they know how old the universe is, by billions and billions of years, and that it has no center, as much as it would be totally homogeneous and isotropic, according to the math fumdiddles and
miscalculations? From the dawn of chaos?
It has been assumed that "the velocity of any medium-dependent wave is the square root of the medium’s elasticity
divided by its density."-13 Since a generalized frequency of light's wavelength is given as 3 x 10^8 meters/sec average, for example, the "1" in the denominator of c in Einstein's formula must be something extensive and resilient, with high tensile strength,
yet in some way porous. And what is the constant velocity of that ... the fluxion or fluff of anything like aether, in the denominator, which would mediate or divide a wave moving at the speed of light?
According to heliocentrism, the speed of light is equivalent to "c" in the "vacuum" of Newton's "absolute space", which is 11,176,920 miles per minute, and 670,615,200
miles per hour -- but between Yerevan and Constantinople there are only 820 miles or a little less. Going from east to west, with dawn's first light in Yerevan, it is still dark in Constantinople, which is an hour behind for morning. A question about
the speed of light is also a question about the magnification and distillation of sunlight, of course, which is an essential property around the sphere of the earth by halves.
Why is the speed
of light so much like divisions of the twenty-four hour day, except that the Sun orbits the Earth? As the earth's atmosphere magnifies and scatters sunlight throughout the day, the velocity is an apparent distillation process, which is also slow for the
hours, if not for the seconds.
The appearance can be as slow as reflections in a silver pocket watch or mirror fragments on a turtle's shell. Some species
may average 26 cm in shell length, which is close to 30 cm and a foot. If a road was built from Yerevan to Constantinople, close enough for government work, with turtle shells placed in segments of one foot along the side, it would take about 5280 of
them for a mile and 4,329,600 for the 820 miles.
The projection of sunlight would cover this distance in one slow hour of a morning, as it moved through 15" of longitude. If a turtle going east from Armenia, with
a little mirror and silver pocket watch taped to a photo t-shirt of Einstein on his shell, was riding in the back of a truck on the highway, traveling 60 or 70 miles an hour, he could keep up with the sun at least within one degree of longitude, 40 degrees
North, for the morning. By that time the daylight of rosy-fingered dawn would have also begun to reach Constantinople further to the east.
So goes some of the speed of light dispersed around the earth between different
places, roads, species, and cities. Any turtle at the beach with a vanity shell can keep up with some part of such fastness for an average of twelve hours a day, whether he would be riding in the back of a truck or not. As a car mimics the underlying essence of carness, "il n'y a pas de hors-texte". And how certain should it be that science has a better way to describe the velocity of light than it is plain that the Sun circles the Earth, with an astronomical velocity
from day to day, from semi-circle to semi-circle, by halves of the sphere all the way around?
Investigations into the quality and propagation of light involve
questions of amplitude and distillation within various distributions of a plenum. Not unnecessarily esoteric at all points, the evidence can follow simple questions of essential properties like transluscence, geometry, and color. If the 820 miles and 4,329,600
turtle shells between Yeravan and Constantinople were made into a great pyramid of Asia Minor, for example, the altitude of it would overextend the international space station by about 470 miles, with a height of 710.14 miles, which could be magnified further
into a greater pyramid of the moon and the sun, et cetera. In round numbers, for its altitude to reach the sphere of the moon, it would be multiplied another 353 times, and to reach the sphere of the sun, the pyramid of the moon would only need to be multiplied
about 19 times from there, if that much.
If thinking about so many turtle shells and "the velocity" it would take for them to reach the moon and the sun would
be a headache, then just imagine one great tortoise corresponding to the altitude of each pyramid. It would only take a certain gigantic turtle for any one, and what would the speed of light and e = mc2 be in the context of three cosmic pyramids, one of Asia
Minor, one of the moon, and one of the sun? Perhaps as fast as the gigantic cosmic tortoise equivalence that fits each one, and "c^2" for "carapace squared", and the light off a turtle's back.
If the whole sphere
of the earth were a bump on a log, and day and night were represented by two turtles, one for the day and the other for night, one can see that the speed of light is also the equivalence of slowly turning shells.
may object and say there are no turtles this big; and it takes them too long to do anything, even if they are as big as the solar system. However, as with commutative light and algebra, the matter is not only a question of size but also proper attribution
of species. If 4,329,600 Fitzroy River turtles in a row between Yerevan and Constantinople are able to keep up with the propagation of light across Asia Minor every day, then one greater one that is the size of all the others combined will be able to as
If there were a shadowy actor, with a voice like Hesiod or Virgil, or blind Homer, to answer Einstein as Hamlet in a school play, maybe he would say:
"O thou procrastinating fool, thou jackass, when the hours have gathered, and are as still as it could be anywhere else on earth, come see thy reflection of goofball solemnity in the stream of universal equivalence and
indifference. If the sun floods its banks and falls across shadows, and the clouds change their hue of light, as the wind blows through a forest of trees, a heavy stone would not fall from a cart by the road, even for a widget of Newtonian gravity.
None of what passes and returns, folding up the world from sundown to evening, with some mysterious embrace, is because of Newtonian gravity, any more than the greatest silence
that could be borne across the whole earth.
If the greatest silence were carried across the whole earth, as fast and present as the speed of light, like the finest
lemons, it would not be because the invalid weakness of Newtonian gravitation had anything to do with it, or would have such an effect in the quiet -- by any chime of the inverse squared -- much less have any practical extension in physics like mass.
For gravity of the silence, therefore, if by the dusty road home one day, by some crook or turn in the shadow of a tree, if a heavy stone should fall towards your poor feet,
from a cart, where it is so still, so quiet and still, that the air would seem to leap with the slightest breeze, it would not be because of a widget of Newtonian this or that, or your confounded theories of relativity. Whatever the cause of motion, hidden
agency or not, it would be from something else, mixed in with the foil of elements, in quale quid, as things are themselves in the circles of identity, et cetera."
Admiror, paries, te non cecidisse ruinis
cum tot scriptorum taedia sustinea
I marvel, wall, that you have not fallen in
since you hold up the tedious writings of so many authors
graffito from Pompeii
Heliocentrism is worse than hurricanes and earthquakes, and compare the effects. If there is damage or catastrophic loss from a hurricane, the simple pressure system,
storm winds, storm surge, and flooding did it. Yet heliocentrism would like to claim that "gravity" from the Sun has the Earth flying around at astronomical numbers that dwarf hurricanes and nobody and no scientific experiment can ever tell.
If not for a joke, this system has become a sign of intergalactic strangeness: vanitas vanitatum, ebullita sed et rupta est, enim adflictio spiritus. Vanity of vanities, a bubble that bursts, with affliction
of spirit. "The perverse are hard to be corrected, and the number of fools is infinite: perversi difficile corriguntur et stultorum infinitus est numerus".-1
"It wasn’t until the dawn
of Relativity (which was the very physics invented in hopes of saving mankind from having to revert back to geocentrism), that science realized it could never prove heliocentrism, and thus, in every experiment devised since then to show otherwise, science
became like Sisyphus pushing the rock up the mountain hoping to reach the summit, only to find that the weight of the evidence could not be overcome, and thus it would be forced to watch the heliocentric rock roll down time after time."-2
As Hendrik Lorentz admitted, regarding the Michelson-Morley interferometer experiments, and Arago's, Fizeau's, and Airy's experiments as well: "Briefly, everything occurs
as if the Earth were at rest ..."-5
Einstein's system is a patchwork of confusion and graffiti, where "the anomalies and contradictions in Relativity are endless".-1 Devised to hide the simple
fact that the sun orbits the earth, and the earth, ipse tellecor immotus, is not moving, Galileo's tricknological ideas of invariance in relative inertial frames of reference, from three centuries before, and his false law of falling bodies and the pendulum,
had been for the same purpose. The notions of "equivalence" and "co-variance" and the constant speed of light in Einstein's theories would run parallel to Galileo's and Newton's suppositions of universal gravitation and perpetual horizontal motion.
In the world of Copernican denial and scientific materialism, or that part of oblivion, Einstein added E=mc2, with a poetic touch like Haiku: for cicada shells, twisted and
teeming in nonsensical dreams, that sang themselves utterly away.
E=mc2, a cicada shell
A cicada shell;
utterly away. -2
Einstein's work at the root says that all motion is only relative, to this or that and the other, and to where an observer is when
something is in motion, and that nothing in the whole universe is standing still. "In the dazzling world of relativity, ordinary time and space are replaced by baffling effects at odds with common sense"(3), but the disorientation should not be blamed on Einstein
alone. It is a dizzying spell supported by a chorus from the official scientific community. As one of Einstein's critics, N.M. Gwynne, observed:
"... Einstein's works can be searched from beginning to end without
revealing a single original thought of real importance.
Curved space, for instance, was thought of by Riemann ... the new concept of space-time by Minkowski; the doctrine that objects contract in proportion to the
speed in which they moved, by Fitzgerald; and the idea that the velocity of light in a vaccum was constant ... by Lorentz.
Did he first assert the impossibility of detecting the velocity of the earth through the
aether? No, this was done J.H. Poincare and H.A. Lorentz ... Did Einstein coin the name of the Principle of Relativity? No. Poncare did ... Einstein was not the first to assert that a clock in motion runs slow. This was done by Sir Joseph Larmor ... Einstein
was not the first to asset that matter is crinckles in curved space. Professor W.K. Clifford advanced this quaint notion in 1870, nine years before Einstein's birth ..."-4
"Did Einstein invent the
famous equation E=mc2 which has become almost synonymous with his name? No, not even that. In 1881 J.J. Thompson had produced a formula, E=3/4Mc2 ..." not to mention the similar work of Olinto de Pretto and James Maxwell.-5
In short, Gwynne's investigations led him to conclude that Einstein's "work was a hodgepodge of plagiarizations which were in total not only defective in logic but also so full of internal error that,
as Lynch, Dingle, and Essen showed, any mathematician brave enough to investigate them critically cannot fail to destroy them. And let me repeat he plagiarized. His contributions to thought were not only childish; they were not even his."-6
The whole purpose of relativity had been to save the Copernican assumption in spite of the mountains of proof and logical facts against it. Loaded with mathematical smoke screens
and tortuous double-talk, the premise that everything is in motion, or should be, naturally concludes also that the earth spins many different speeds at once to orbit the sun.
According to such philosophy, all things are only subjective and relative, and there is not anything objectively authentic, simple, or transcendent such as truth. As Pilate asked Jesus, "Quid est veritas"? What is truth?
Sometimes it may be difficult to say or to find a valid option. The communist state instructed Winston in "1984" that "2 and 2 are 5!" So
in tortured conditions of doublespeak, it is useless to acknowledge the every-day stationary quality of the earth, even if it is self-evident to all.
If no one
can be certain of simple authenticity, or of any rest or motion in things, how can anyone be certain of any positive direction in truth? Thus it is useless to acknowledge the daily motion of the sun and the moon from east to west around the earth, against
the background of distant stars, which also circle the earth from east to west every day.
Sisyphus used to push the great rock up the mountain but could not make it rest at the summit, where the weight of the evidence
of how heavy and cursed it was could not be contained. He would watch it roll back down again and again. But how was it positive, if in torment, that such an affliction of motion was not both of the different opposite directions at once, or many different
ways simultaneously, if it was not even clear whether it was really moving in the first place?
What ever could be said or recorded of a motion, "vis in moto" versus "vis in situ circumsidentis", if there is no
objective authenticity at any level of experience? With only subjective and relativistic perceptions, how could anyone be sure of any given progress or results from reality?
If everything in the world is only a matter of opinion, or philosophical preference, what about so many lies and easy ways to undermine and mislead the deaf, dumb, and blind? Some people may lie about
generalities or details, for whatever good reasons, comme ci, comme ca; and many may become proficient at it.
There is always rationalization, and if doublespeak wins, no harm can be done. That would also be "good"
for Einstein as a tennis umpire, since a shot could be either way of any direction, or all at once for total confusion, depending only from where the observer is viewing the progress. So John McEnroe and
Jimmy Connors should have been better instructed to settle down.
Why bother anyway, after all, the Earth is not moving, so why the relative disturbance? But who would be fair to call a line in close circumstances?
Who would be honest and best, if it is only relative to the observer? A deceiver or a fool, or someone only with poor vision for eyes, would be equal to the best judge of sight?
not worry about your problems with mathematics" an observer said. "I assure you mine are far greater. Mathematics are well and good but nature keeps dragging us around by the nose."-7
If there is no central and objective criteria to make anything certain, and everything is only changeable and relativistic ... and there is no truth, is that true? There is no truth, yet, plus ca change, plus c'est la meme chose.
If it is true, then it must be false. Yet the human mind remains subject to fantastic ideas and fantasy, which in many instances it would wish were true, if
at times it may lose its natural sense of grace and reality from dreaming.
As Einstein wrote to a friend who had suggested that there seemed to be some connection
between mathematics and fiction in modernist science and heliocentrism: "There may be something in what you say. When I examine myself and my methods of thought I come to the conclusion that the gift of fantasy has meant more to me than my talent for absorbing
"Since, therefore, no man is born without faults, and he is esteemed the best whose errors are the least, let the wise
man consider everything human as connected with himself; for in worldly affairs there is no perfect happiness under heaven."
In 1904, 17 years after the Michelson-Morley tests at Case University, Jules Henri Poincare gave a speech at Paris which dealt "with the contemporary crisis in physics", that had
been created by the failure of every aether drift and light beam experiment to detect any sign of rotation of the earth. There had been sophisticated tests not only in America but also Cambridge, Berlin, Leiden, and Paris; and, as it turned out, none of these
places was catching any spin or gravitational attraction from the sun at all. Poincare's speech was an indication of the unrest into which the scientific community had fallen, caused by the creeping advance against them of common sense and reality. Therefore,
veiled by discussions of interferential refractometers, interferometers, and various papers of abstract scientific materialist arcana, simple words failed to express the quandary adequately.
Into this peculiar breach
stepped Einstein, like "E=MC^2" tremolo, with a pawn shopped bag of paradoxes and confusing theories of relativity. Perhaps an oracle or sucker for pain, the radical step he proposed to save
appearances was simply to abolish out of hand the aether. However, sometimes it may be easier to say that there should be no fear of the dark than to know what is really there -- or for what percentage from the inscrutable substance of other realms.
"For sure and certain the Copernicans had to retain the two ideas that the Earth was moving through space with an astronomical velocity, and that the atmospheric envelope surrounding it was moving with it at the same speed
without being disturbed". But it had become scientifically evident through all painstaking investigations, and weird little percentages, that the old-time aether was not being carried along with the earth, and it also represented a mysterious drift as well.
The scientific materialist community, therefore, imagined that the "explanation must surely lie in some perverse feature of the physical world, which scientists had not suspected."-1
To say that the aether did not
exist at all was like a form of magical banishment, "equivalent to scrapping current views of light, electricity, and magnetism," which were well founded at the time.-2 However, if one banishes a ghost, it is hard not to admit that something was there. It
was turning into a peculiar and complicated game, to overcome the reserved memory of old Ptolemy, yet one that the scientific community had to endure, one way or the other, like starting everything over again from scratch.
Einstein's solution at first did not seem feasible, because even to reinvent the wheel it is impossible for two points in space to be separated by absolutely nothing. As difficult as it may be to escape
geometry, which of no side can be avoided, the heliocentric answers kept coming back in vacuo, empty and strange as they could be, and like magic to turn the key to unlock relativity's later success.
His far ranging theories of equivalence and co-variance, and metaphors of trains, planes, and automobiles and oblivion could be as exaggerated as twilight
zone slapstick. Errare humanum est, and "when you come to the fork in the road, take it"; yet if humans err, perhaps "nothing is more intolerable than to have to admit to yourself your own errors".
Not so far removed from the uneasy grip in the world of relativity, of this and that, these and those, other absurdities follow, like faulty reasoning, false analogies, ridiculous
substitutions and allusions, and concealments. The technique of the act in the joke helps create the scene, and for physical comedy and the heliocentric insistence of total motion, et cetera, Einstein used a tricky method of literary allusion.
To compare acceleration to gravity, for equivalence of the same indifference, was as much an assertion for poetics as for the scientific endeavor. Albert perhaps was a poet but did not know it, since the cognitive sense of equivalence people may get through metaphors, such as "as" and "like" and "equals", may go from one end of the universe to the other.
Adapting Galileo's false law of falling bodies, and false theoretical formula of universal gravitation, Einstein would say for illustration that a passenger in outer space, like Ed Grimley in an elevator,
in the twilight zone, accelerating at 32 feet per second squared, feels the same pulling forces as gravity exerts on the occupant of an elevator at rest on earth. But when a passenger on a roller coaster throws up, all other things being equal, it was not
because he did not take the ride, and gravity does not cause acceleration any more than fire climbs up a matchstick. Overall the weight of objects brings them to rest, and some composure, and people experience motion
sickness and dizziness from present acceleration not gravity, as acceleration comes from forces of impetus, élan, and momentum
use of allusion is self-evident in the concepts, since according to him everything is equivalent, and everything is in motion. In theoretical relativity, motion is a sign signed over again for all by an additionally larger referent in the special equation
E=mc^2. The mathematics and talk shop involved become an ontological parody or pastische, an absurdist allusion for the sake of appearances in Copernican cosmology. The larger referent is maintained in whatever way
possible to fill the void and say that the earth orbits the sun.
The literary allusion is a device for the simultaneous activation of two texts. The activation is achieved through the manipulation of a special signal:
a sign (simple or complex) in a given text characterized by an additional larger referent. This referent is always an independent text. The simultaneous activation of the two texts thus connects results in the formation of intertextual patterns whose nature
cannot be predetermined ... the free nature of the intertextual patterns is the feature by which it would be possible to distinguish between the literary allusion and other closely related text-linking devices, such as parody and pastische."-3
Einstein found "physics full of propositions about simultaneity or non-simultaneity of events; he finds these concepts playing a decisive role in interpretations of the Michelson-Morley and other experiments; and his special originality
as a physicist is that, at a crucial point in the history of science, he suddenly begins to behave like a philosopher" ... and turns to the analysis of fundamental concepts, raisinig the prior question: what do we or can we really mean when we predicate the
attribute simultaneity of two or more events? What, in other words, is the meaning of meaning and the expression "is"?
Einstein himself said that his Special Theory was based on a "free-will definition of simultaneity",
and admitted that his definition was ... "purely arbitrary ... unobservable and unverifiable" ...
Questions of chronology never confused people so much until Einstein. Three illustrations he used involved
time to avoid the real difficulties of cause and effect in contrast to simultaneity. One had to do with twins, and another with a train station observer, and then another with clocks, which Herbert Dingle summarized this way:
"According to the theory, if you have two exactly similar clocks, A and B, and one is moving with respect to the other, they must work at different rates,i.e. one works more slowly than the other. But the theory also requires that you cannot distinguish
which clock is the 'moving' one; it is equally true to say that A rests while B moves and that B rests while A moves. The question therefore arises: how does one determine, consistently with the theory, which clock works the more slowly? Unless the question
is answerable, the theory unavoidably requires that A works more slowly than B and B more slowly than A - which it requires no super- intelligence to see is impossible.
Now, clearly, a theory that requires an impossibility
cannot be true, and scientific integrity requires, therefore, either that the question just posed shall be answered, or else that the theory shall be acknowledged to be false."-4
Einstein would say that two synchronized
clocks on two different trains will work at different rates, because of the separate relative motions of the trains, so that one is ahead of the other. Due to everything being relative noninertial frames of reference, the clocks on the trains will work at
different rates from the clock at the station also, which is in motion too, as much as the station is; but in the comedy of relativity, it sometimes becomes unclear which is which, and who is on first, what is on second, and which clock of the three should
be ahead. After all, the Earth does fly faster than trains, if for an astronomical velocity.
If at times scientific reality may seem artificially evasive, an old and useful rule
for correction is that when explaining a question and answer, it is better to clarify rather than confuse. Therefore, words are to be understood so the subject may be more effective
than wasted, verba ita sunt intelligenda ut res magis valeat quam pereat. And the relativist confusion about clocks would simplify even for a game of musical
chairs, where it should be better than forgotten that the measures of a score are the same wherever they go.
The time in a poem or a song remains the same, within the beat and rhythm, even within the octave. A
musical bar signature is the same number of beats per measure, wherever it roams in the world of relativity and numbers. If any atomic clocks can keep time only as well as a dozen perfect drummers drumming, not missing a beat, the minutes of the hours will
not vary from an original metric due to relative background motions or their own transporation.
If a few people count together like a drum, "one Mississippi, two
Mississippi, three Mississippi", etc., as perfectly as a metronome, the count can be kept together like a crystalline sphere, of cardinal numbers in the air, if they were so perfect. The counting numbers paced with equal measure between them would tie together
as well whether any of the mathematicians or musicians using them would be riding trains, planes, or automobiles, or staying in their original places, or moving in and out of the dark, "de profundis".
"Ad astra est modus in rebus", from the depths to the stars there is objective measure in things, and Einstein's trouble about clocks is too much juvenile nonsense for real science. Yet the
role of the observer figures so prominently in expositions of Einstein's thought experiments, because he is "falsely identified with a co-ordinate system" that is abstractly and arbitrarily said to be in this or that "state of motion".-5 Where "it is an essential feature of the theory of relativity that either of the two observers (one on a train going 60 mph and one in the station) has the same right as the other to say that he is at rest and the other is moving ..."-6
To say that train stations are moving as well as the trains is an observable contradiction, yet one that would follow naturally enough from the absurdities
of Galileo's theory of the detectable undetecable and unaccelerated motion of the earth.
A cartoon in a British newspaper summed it up, where a passenger on a train whizzing through a station calls out
to the platform:
"Hi, guard, does Manchester stop at this train"?
Another Einstein paradox was the twins, where one
flies on a journey through outer space almost or just about at the speed of light, and the other stays home on earth. They were 20 years old when the first one took off in a ship, traveled one year out, and then turned around and came back. He was 22 years
old when he returned to earth, but in the meantime 200 years had passed on earth, and the stay-at-home twin had died long ago. Something strange was in the distance and traveling confusion between them about light years and the hundreds' place.
The interval was not simple, as the interval was not the interval; but according to relativity, it would be just as true to say that the earth had moved away from the spaceship, as it would be to say that the spaceship had
moved away from the earth. Therefore, in theory, it is "just as true to say that the earth, therewith the homebound twin Peter, has been moving away from Paul the astronaut, as to say that Paul has been moving away from Peter."-7
So the oddness of the occurrence could as well be the reverse in either case. When the ship comes home, Paul the astronaut could be dead and lonely bones at the wheel, and Peter the earthman still alive and only 22 -- or as in the preferred first example,
Peter from earth could be dead, and Paul from space alive and envigorated by the vim of the stars. That is to say, Paul simultaneously could "be both dead and alive", and Peter simultaneously could "be both dead and alive", when Paul arrives home.-8
Besides them, “the greater part of the world's troubles are due to questions of grammar,” much less time and space, and in 1918 Einstein attempted a resolution of the twins and clocks paradoxes by invoking a principle of co-variance. Not far different from hypnosis and old-school Galilean invariance from years before, the doctrine of co-variance became "the conceptual heart
of his General Theory ... the interesting application of this principle is the alleged equivalence of gravitation and acceleration --- Einstein's principle of equivalence."-9
"What this [Einstein's principle of
equivalence] comes to in the present case [the twins paradox] is this: the jolt you may experience in falling flat on your face is explainable not only in the conventional way, but alternatively by supposing that the earth, along with the universe, has suddenly
flown up and bumped you on the head ..."-10
However, Einstein's "assumptions cannot be justified in a purely logical way", and the principle of equivalence running as the thread throughout the theory "is not an
observable truth: rather it is a purely arbitrary and desperate assumption ..."-11
Shrinking rods were another of Einstein's far-out thought experiments, involving
"the theory that a rod traveling through space will become shorter as it approaches the speed of light and would actually disappear if it reaches that speed." Here, Einstein was merely following Fitzgerald, who had hit upon the idea while trying to skirt around
the geocentric results of the Michelson-Morley experiment.
Since the results of Michelson-Morley and all light beam and aether drift tests had shown that the Earth is not rotating, Fitzgerald, Lorentz, Poincare,
et al., and Einstein attempted to side-step the unthinkable conclusion that the earth was not a spinning ball under the Sun. As part of the desperate search for another way to explain how light behaves around the earth, which apparently is not in motion, Fitzgerald
decided that every material object, when moving through "absolute space", must thereby become shorter in the forward direction of its movement, even if imperceptibly. That would include conveniently the arms of latitude of the interferential refractometer
of Michelson-Morley, of course, and explain a test light beam's general indifference of direction in terms of velocity of reflection and emission.
to Fitzgerald, Einstein simplified "every material object" to rods and used more abstruse mathematical arcana to resell the idea again. He included the principle of contraction due to forward motion "in his equations just as if it were as real as 1 + 1 = 2."-12 Of course, there is not much for legitimate science in such desperately abstract and logic-defying formulas, except as science would be better served by the most ridiculous ideas. The rules and
terms in relativity were fabricated out of thin air only to avoid the unthinkable stationary earth. And "neither Einstein nor anybody else can know anything about the physical
meaning of all these formulae. They are all mathematical constructions without known physical meaning."-13
Therefore, not only is the rotation of the Earth undetectable,
so is common sense reality, as many people who study relativity may feel a natural and convincing tendency to become logically bewildered. They may experience a confusing loss of confidence in their ability to reason, as they momentarily slip into the portals
of scientific materialist math fummdiddles, where clear thinking fuddles the noggin away ... slip sliding away ...
Daydreams after all, but which is more logical?
"A) mathematically conceived rods that shorten and disappear with increased speed?
real rods that are not affected by speed?
A) train stations that move?
trains that move?" -14
The assumption that everything is in motion and nothing at rest would also mean that
everything changes and nothing remains the same. All natural motion represents change of some kind, and all change involves some sort of motion; but most people will admit that some things never change, at least as much as any extremes cannot exist without
a middle. And as quantity has no contrary, motion does not have an opposite in less or more but in not-motion.
"The old commonplaces of philosophy [are] the same
from the beginning of time ... always the same, always the same, from the beginning of time, and never any other."-15 For "truth is one, and in it there is no place for progress."
Math and logic do not change, of course, for the correct answer or the wrong one. As much as simple entity is absolute, the development of ontological necessity, and forced moves in chess, for example,
and applied mathematics too consist of many necessary and logical truths. Like the congruent angles and sides in whatever size triangles, it is in the relation and interdependence of particular truths that the formal natue
of mathematics is evident. If "numbers are the universal language offered by the Deity to humans as confirmation of the truth",(16) then assets always equal liabilities plus equity for good reason.
Fiat justitia et pereat mundus, justice be done and let the world perish by an algebra book. If the heavens fall, it is fairly obvious that 4 + 4 = 8, for north and south, east and west, on one side of the Earth and the other;
and d = rt and pi = C/d at all times and places, everywhere for all further constructions, et cetera. The truth is the canon that is not merely ceremonial or coincidental or accidental with things that give evidence
of it. Rather it is essential and transcendent in a unique way, even another order of excellence and sufficiency away from all the material and ephemeral things that coincide with
it in virtue of scientific facts.
To help resolve some of the riddle of heliocentrism, therefore, it helps to look not only at the separation of gravity
and light, but also at the different spheres of the potential and the actual, of the infinite and the finite. Between the infinite and finite is the greatest quality of division, the indivisible from the divisible;
and of the indivisible and infinite, there is only one proper kind, the actual one per se; and then another experience follows that is spoken of by analogy, the potential.
Zeno had another paradox that one day a man discovered that he could not leave his room. To reach the door, he had first to walk half the way to halfway across the room. There was half of that too, and other many parts before he would even reach the
middle again, more towards the center; and after that he had to walk half of the remaining division, and then half of that, and half of the lesser half, before he could even reach the door. He discovered, as he tried to leave, that there were infinitely many
of these littler halfway points to cross, so that he could not even reach the means for the extremes and all of the divisions, except for some little part -- and he realized no one can perform infinitely many acts in such little time, so he decided to stay
in. It seemed like he would be stuck in his room forever, and he could not run or jump fast enough to get out.
It was not even a problem with the rug or the floor,
for between any two marks there must be a third, and also a window and hall of projection. If there are two separate measures, some other space must separate them at least for an amount, as much as between any two numbers, there must be another. There is no
contact among numbers, only succession, and the third from betwixt or between must be a distinction from the other two, as much any fraction exists; and since there must be a further separation, from one side or the other, whenever one separation is present,
because one separtion cannot cover all of the space involved, the number of separations is endless by mystifactive duality. This would mean that time and space are infinite, even more than too many channels on TV, and a man can never leave his room.
Since he knew, however, that he could leave his room, and Achilles could outrun a tortoise, Aristotle solved Zeno's riddles by drawing a simple distinction between actual and potential infinity, which are on
very different terms.
As much as TV is reality or equivalence, in Physics Book VI, Chapter 2, he wrote that "Zeno's argument makes a false assumption in asserting that it is
impossible for a thing to pass over or severally to come in contact with infinite things in a finite time. For there are two senses in which length and time and generally anything continuous are called 'infinite': they are called so either in respect of divisibilty
or in respect of their extremities. So while a thing in a finite time cannot come in contact with things quantitatively infinite, it can come in contact with things infinite in respect of divisibility."
regards motion and a world between extremities, although what is continuous may contain an infinite number of halves, "they are not actual but potential halves. Therefore, to the question whether it is possible to pass through an infinite number of units,
either of time or of distance, we must reply that in a sense it is and in a sense it is not. If the units are actual, it is not possible: if they are potential, it is possible."
Since infinity is not a fraction,
endless halves are only potentially so, not actually. The passage described by finite motions over that which is only potentially infinite by continuous divisibility can occupy a finite time in actuality, as it remains true that finite actions cannot
equal infinity. Furthermore, for the lights of Einstein and Zeno, in their limited experience, the infinite is unknown except by abstract analogy, "because only to the extent that something is in act is it knowable."-17
Therefore, E=MC^2 and the theory of relativity are not something that Einstein or natural science can know actually for a fact, because the basis of the instruction appears unqualified except by infinity. The formula for the picture is put on the scale
of an indeterminate supreme genus, and the implication is of the magnitude of an unbounded plane, intuentes abyssos, looking into the abyss.
And then for
"E", what kind of energy is so? "M" implied of what substance and form of mass, where the presence and velocity of light would be absolutely constant, yet it multiplies to the square for acceleration?
Passage over actual infinity "cannot occupy a finite time, and the passage over the finite cannot occupy an infinite time: if the time is infinite the magnitude must be infinite also, and if the magnitude is infinite,
so also is the time," and if the speed of light were constant, it would not be sparks in the grain for natural acceleration.-18 Einstein should have just written, "infinity = infinity", for the sake of the magnitude and simplicity, and left the whole world
of physics at that.
To say this and that, and that these and those, for example, have been important in every age,
and infinity = infinity, is reasonable; but such an actuality is not balanced in the extremities with what is only potentially so by innumerability of division. When Zeno shoots arrows and chases rabbits, for paradox and metaphysics, the distinction between actualization and potential can be expressed at the level of grammar also, to lessen the problem
of explaining why the potentially infinite cannot become the actually so in experience.
And there the difference between them serving for pronouns is enough, so that if something were actually infinite,
it never would be potentially so, but always already was, and had to be with total necessity from the beginning as well as the end.
Peter of Spain was a 13th century logician who tried to find a way of
distinguishing two ways of parsing sentences with the word "infinite", without directly using Aristotle's distinction between the potential and the actual. Under one interpretation, for example, he would say that "the number of dead men is infinite" should
mean that for every natural number n, there is a stage of history at which the number of dead men is greater than n. Under a second reading, "the number of dead men is infinite" should mean that there is a stage of history such that for every natural number
n, the number of dead men is previously greater than n.
It may not seem to make much difference either way, since the number of dead men cannot be infinite, or pre-existent, but Peter suggested that paradoxes
of infinity could be conjugated away by choosing the simplest grammar.-19 Yet if “n” were infinite, and the number of dead men would not be greater than “n” for only one, two, or three steps away,
it would be absurd to be separated from infinity by only one, two, or three steps of any last dead man. Or if the dead men were only as great as infinity in the completion of nothing, but not more than "n" as approaching the last natural number, then the number
of them would have been impossible to count so far more than zero.
From first to last, infinity never ends, and actual infinity perhaps would be named more properly complete
infinity. Whereas potential infinities are not so complete but divided and, therefore, could never become an actual infinity, properly speaking.
The predicaments of Michelson-Morley, and the apparently authentic
immobility of the earth, were a headache, and would perhaps suggest another paradox: can an artifact or a headache, or whatever the difference in things may be, survive complete replacement of its parts? If every aspirin in a bottle has been replaced by a
different aspirin, is it still the same bottle, as much as there is a bottle of aspirin and not a bottle of air?
The ancients had asked a similar question about the ship of Theseus. Plutarch wrote that "the ship
wherein Theseus and the youth of Athens returned [from Crete, where Theseus had slain the Minotaur] had thirty oars, and was preserved by the Athenians down even to the time of Demetrius Phalereus, for they took away the old planks as they decayed, putting
in new and stronger timber in their place, insomuch that this ship became a standing example among the philosophers, for the logical question as to things that grow; one side holding that the ship remained the same, and the other contending it was not the
To answer the question, Aristotle said that there are four aspects to describe nature: the formal, material, efficient, and final, which are the reasonable causes and ends of things like the ship of Theseus
and museums. If an object can remain itself only formally, then to what end and how? If there is only a formal identity of conveyance, could the ship of Theseus remain itself
forever, even if all original materials had been completely replaced?
If formal attributes are the same, some say yes, but some still say no. But for those who would say yes, would the ship of Theseus then be infinite
in some sense by replacement for the form of it? If it could seem to go on forever formally, and E=MC^2 was painted on the starboard or port, would that help substantiate the argument of formal permanence in the ship of Theseus or undermine it?
Details painted or carved in the wood may be difficult to replace exactly as they were the first time. As the fitted planks on which E=MC^2 was painted wear out with the years and are replaced in perpetuity, what does the
labor involved say about Einstein's famous equation and theory of heliocentric relativity in terms of timber?
Scientific materialism teaches that "energy can neither be created nor destroyed", without admitting
that such is only an argumentative statement of a philosophical preference related to heliocentrism. Except for nonsense, it is not logically correct, as much as it is not clear which energy would be in the definition
if not the matter or the end: something only natural, or preternatural, or perhaps supernatural?
In terms of natural science, it is obvious to common sense that energy and matter can
be destroyed, wasted, and burned away. As much as things grow and change, and there are reversals, the so-called Law of Conservation of Energy and E=MC^2 are not really valid, except as purely formal arguments in favor of an unsound philosophical preference
of sameness. These sayings are not considered within the order of real material efficiency and applied science, but hide metaphysics and paradox, in the realm of philosophical preference, yet pretend that they are only conducting natural empirical science
with objective facts.
It is not the material fact in the question but only the view from inside their head, like Kant and Nietzsche, who do not know what
the thing is in itself, except for an opinion. It is like saying Theseus's original ship can suffer complete replacement of all its parts and still be Theseus's ship, but that was not the ship on which he set sail.
If E=MC^2 cannot endure materially, as an efficiency for a label, any better than the false Law of Conservation of Energy over worm-eaten wood, or the ship of Theseus burned up and gone away with the
wind, what about the formal and teleological significance?
A game of formal predication and philosophical preference can be as far ranging as art school, and some minds can become as lost as they want. If a boat
in a museum, that has not one of the original parts of the ship of Theseus, is still called Theseus's ship, only because it has the same design and scale from a memory, what about the ship of Theseus on paper or canvas? A painting or sketch that would represent the same boat, true to form, would be the ship of Theseus also?
In what sense if Theseus killed the Minotaur in real life not in a painting?
In virtue of the similitude of form, some people could say so, as here and there would make the slightest difference, but everybody still knows it is not actually the ship of Theseus in a drawing, but only a representation, and that the original one
has been lost to time.
And what sort of premise for things are E=MC^2 and the "Law of Conservation of Energy" other than as a negative formality
vis-a-vis geocentricity, since their implications could be described as a tautology of the central scientific materialist enthymeme at work in disguise: that the Sun
does not orbit the Earth.
The only practical purpose of E=MC^2 is to support a negative premise against geocentricity with confusion of facts by subtle fallacies. That
is its way of equivalency, and it all goes back to Copernicus and Aristarchus of Samos, who were both wrong and without any reasonable scientific proof to begin.
Plus ca change
plus c'est la meme chose. If all is the same, as the same is for all, it can be inferred logically that there is only one thing away from the premise, in concepts which employ
negations, where they then do not apply to anything. Since the theoretical concepts of Einstein are all based on the premsie that the earth orbits the sun, which constitutes the negation of geocentricity, if the premise that the earth orbits the sun is
incorrect and removed, then E=MC^2 and the theory of relativity do not apply to anything, except science fiction and fantasy.
As stories go, why should it not be of interest, as much as the speed of light, that
if one discovers that the earth is immobile and does not orbit the sun, then he also corroborates what occurs from all other points, even very far into the distance: and that it does not orbit anything else? Not clouds or the full moon in Scotland, or
Jupiter, Saturn, or Aldebaran, not one more than another.
Three Card Monte is like relativity and a great cloud of witnesses, where they always talk about a "vacuum", but a complete or total vacuum as they would mean is not really obtainable, any more than
the prize from the wrong shell. Since there are no two points in space that can be separated by nothing, and geometry is perfect, what there is of space must be quantitized, and free space always has some geometric structure.-1
"Space is not a complete vacuum"(2) and not without continuity of a plenum. There is plenty of room for more fools and suckers for pain than Einstein. At least for a little
time and interpretation of a type, as they say in proverbs, "he shall lose the game without sound instruction, and in the greatness of smoking folly his wallet shall go astray."
Whatever vacuum or void science
may talk about is qualified by what it lacks as well as being wherever it is in the first place. And at least for any used empty bag, there is what it contained and does not contain in three inevitable dimensions.
A great composite in three's mixed in with many sorts, space has quotients and directions everywhere, and there simply is not an absolutely unqualified vacuum in existence. As King Lear answered the fool,
abyssus abyssum invocat, "why, no, boy; nothing can be made out of nothing. This is nothing," even for the edge of a cliff over the depths of the unknown. As the emptiest circle of the abyss is not nothing, laws governing a so-called absolute vacuum for Einstein
are impossible, because in that case there is nothing for them to be about.
Any vacuum for proof of a theory of relativity will be qualified by predication and locus of some sort. Some parallel must avail for even the least and most obscure presence and volume of space. Even with the most subtle air of total indifference all around, when all the common interrogatives in predication of the vaguest sort come to it, at once,
the emptiness may seem strange but not stranger than nothing.
Compared with a vacuous mass of air, or aether, or something less in the void, the old horror vacui may be the strangest, but still nothing to
analyze or discuss without an actual sign of relation. Science and all the scribbles refer to being as the first, ens inquantum ens, at
least as much as being, before there would be a vacuum or any second sign, or any possible light, otherwise there would be no way to test it and know anything about it.
Nowhere and in the dark, being qua being, qua pro quo -- qua qua quo quo -- there is not any sort of when, what, how, so, why, with, to, or of in nothing. Nothing is nothing, and where it really is nothing, it is not even there
in between the edge and the cliff, for the least void of a void and its absolute vacuum, for any real scientific purpose, as they would use the unqualified term "in vacuo" in relativity.
An assessment of nothing
will be critical of nothing, as nothing causes nothing, and it is impossible to think or talk about what absolutely does not exist more than it is impossible to know an infinite number of things. Comparisons
among impossibilities are absurd, of course, and "the infinite as infinite is unknowable" and absolute nothingness is even more so.-3 As much as a wasteland cannot be produced by itself, it cannot
follow from nothing, or be nothing, for "no thing ever makes itself or begets itself."-4
Yet when it comes to nothing, the longer the reflection
the more obscure the matter, yet it would be nothing. Nothing and another day turn up and a thing about this or a thing about that. Sometimes one can more readily say rather what a thing is not than what it is, and all things seem to be different from nothing,
as that which would have the form of nothing does not change since nothing stays the same. Nothing stays the same, everything changes, as nothing would continue to prove something, even as nothing to function again always as nothing, yet not in the relation
of things. The relation of prinicples or nature is something, to be sure, since to deny anything and that anything is everlasting is something, and something that is was or will be again is needed to prove nothing and prove it the same.
No effect can produce itself or be produced by nothing at all. Therefore, even a perfect vacuum always indicates at least something else, since
the greatest vacuity is at least for a sign of negative relation to something. Nothing that is so empty that it could not be more empty can have not and have not more without some immanence of not-having and also an existent cause. What there is
instead, therefore, is a plenum and an always of some sort. Something immanent as the simplest form of substance exists, even before and above the mind and quality of a Buddhist monk in a luxury car commercial.
If there is not the first payment, there are not the others that follow, and the simple return is as easy as they keys. "To travel hopefully is a better thing than to arrive, and the true success is to labor"(5), so some may prefer to lease. And nothing
that is empty of care, even like the Buddha, can have not and have not so well as to keep at it without first the essential terms of its own adherence to begin. The speed of light then is always for context and that for a plenum. "For the spirit of the Lord has filled the world, and he who contains all things, retains knowledge of every voice."-6
Even a dry clown,
when he hears of a most simple state of being, quodammodo omnissimis, than which nothing more simple can be conceived, understands what he hears, and what he understands is in his understanding. Clowns are not always so accidental, and assuredly that, than
which nothing more simple can be conceived, cannot exist in the understanding of complications alone. For suppose simplicity would exist in the understanding of complications alone: then it can be conceived to exist in reality, which as a generality is yet more simple ad fontes than only the complications. Therefore, if sometimes there are complications, if that, than which nothing more simple
can be conceived, exists in the understanding of complications alone, the very most excellent simplicity, the epitome than which nothing more simple can be conceived, is one, than which a greater simplification can be conceived. But obviously this is too complicated
and difficult for simple reasons.
Hence, there is no doubt that there exists a way or a state of being that, if not a pronounced entity, nevertheless is quite simple in existence,
than which nothing more simple can be conceived, and the greatest simplicity, therefore, exists both in understanding and in reality, even if very quiet in the intellect.
However, if the dead would
bury themselves, for fewer complications, would the school of scientific materialism propose to know the speed of dark too, or the square root of the ratio of mass to energy, for any convenience, and with an awareness at such a high speed as light, since they
claim also to involve doctrine in truth, and within so many decimal points?
If by dreams they envision an absolutely constant speed of light, and that the motion of light is independent of change in its
source, what would be the constant rate of acuity of water in the eyeball, and of common sense for a strong pinch to wake up? Why have they not been able to verify a constant speed of water or air, for example, or velocity of the dark in a mote, and the
secret in the dirt, if they presume to reckon with a constant speed of light?
Water can fill a vast space and be quite heavy in bulk, yet divisible into many light drops. How much heavier are
the oceans together than a light drop of rain or fine sea spray? If the bulk of the world's oceans had fallen frozen in one concentration on Galileo's head, instead of a mist, would he still have taught the same nonsense about falling bodies and universal
If what-for is not instantaneous, and, therefore, also faster than the constant speed of light, how would the force of gravitation be universal? How would the speed
of light be constant, and independent of the motion of its source, if it is divisible from many points, and somewhat affected, if not obstructed, by gravity? If all points of motion are not light, what about all the invisible changes in the dark?
Things thrown into obscurity, many times totally without light, may also go as fast as the speed of light, and the same speed as before, when they are set on fire. If it can be observed that many lights do not last long enough,
or go far enough, to keep up with Einstein, and if motion itself is not constant, how could light be constant when it is in motion?
How would natural measurements of the velocity of light be independent of the
mutability of human perception? Without the right prescription for coke-bottle glasses, someone with really bad eyes could measure the speed of light for clouds, but not as well as hawks. What is the constant speed
of light around the heavy edges of storm clouds, when the weather is volatile and the darkness of a strange quarter moon is closing in?
When there is great darkness
over the vasty deep, where did the constant velocity of light go around the means of aether? What is more and remains ahead of knowledge, which requires at least a little light, even if it is slow?
If an obscurity
is not traveling faster than light, how much slower is it, if the velocity of light is absolutely constant, which should mean something indivisible? Memory comes before knowledge, and research may improve if memory correctly serves the motives. A falcon traveling
the speed of light cannot catch up to a particle of light ahead of it in a stream, but only fall behind, but by what quantity of how much less is something finite and divisible than the infinite and the indivisible, to which it would be compared?
Before and after the speed of light, imagine at least the least common denominator of "is", irreducible in the most simple and aethereal form of "to be". For instance, there is not any void without some place,
at least the placement of negativity as parallel, somewhere at least for it to be the extensive empty void of an abyss. A vacuum in space may also be called when of where, since there is
never any where without some type of when, and even forever is a kind of supreme when that has to have somewhere as much as a vacuum.
For every this or that, a circle of equal causes is also impossible, where forms are not merely outlines, since they represent an invisible necessity of logic between being and becoming. As much as the mathematical necessity for simplicity
has a place, there is no space, time, or motion or way into nihilism without involving an existential question or dilemma of the most simple aspect of being.
As there would at least be one way or the other, and
perhaps one from before, a circle of equal causes is indeed impossible. Unless for a fallacy of circular argument, any effect like a vacuum, therefore, must be produced by something else. There must be a form so very simple to have or have not,
and an infinite regression of causes leading to empty space is also impossible. So every vacuum is only codependent for lack of elements, and for the imperfect possession of not having whatever is missing; and no vacuum is ever completely and absolutely wthout
geometry, being dependent at least in cause and effect, and being only an ontological deprivation, even before light.
Therefore, in the first case, natural light and the speed involved cannot accelerate or burn
away from somethng in an absolute void or vacuum. If a given vacuity would possess "C", as light passes, for it not to be in the dark, already it is twice not empty. Wherever there is light is also place for it, and such places must have already been, ens
inquantum ens, and contained something formal of being itself, as much as geometry is not dependent on light for any fraction to occur, because light does not create dark places or corners. It only illuminates them.
the lights go out, the logic of space pre-existent in geometry and the way of being itself are from before light. It goes without saying that numbers in the dark are still the same numbers. They have the same identity. And there is never a one without at least
also the sides. As they say, a good definition for a shin, for instance, is an instrument for finding furniture in the dark, and expatiation remains the same in the dark as in the light.
There may or may not be light, but there must be logic; and that way all the things that are different can make sense, even in terms of each other. As simple perfections would tend toward ultimate simplicity, the simple perfection of being, only as being, ens entis inquantum ens, is the most general form of perfection common to all. If something general exists that is the most simple
component of any existence, it must be genuine per se, and nothing that exists would be alien to it. Since simplicity resolves all matters, being is categorically expositive in an excellent way, and there is nothing in existence which can remain alien to it
for any simple ontological reason.
There is no absence in nothingness from it. "Neither what is not was nor what is today was then", or "there was not what is not, and there was not
what is today then", to express a riddle of the primum movens, that which moves without being moved. Yet there has always been being, even then, in the beginning; and being has always been, since it must be, as much as "then" is for any generality. Being,
ens entium inquantum ens, cannot not be. "Being is, nonbeing is not", and being cannot not be as it endures everything, even the accidental existence of vacuum or void. As being must have in bonds the not-being of not-being in order to perfect its own being,
the truest assertion of any existence is that at least as one, even if in the least way, in its poorest regard, it involves the being of being, of course, and not of not-being, which involvement gives any existence its perfection as same or otherwise. Ultima
ratio entium, whether trivia or fate, it cannot not be for any category of form, or contingency, odd or even; and there is nothing greater in the least before it, not even the void, except for the Supreme Being; and with being there has always been that sort
of peculiar logic, as much at least as 1,2,3, whereas without being there has not been anything that is.
Of course not, since being is distributed over the whole multitude, there is no number without
such necessity either otherwise as to be in sequence. Round-about progress through all things, therefore, is the only way in which the mind can attain truth and wisdom, if there is at least one instance for it, and all numbers must also be, including the first
and its uncaused uncausable order.
No obscurity that chances by is totally without at least a little logic and math. If the most general, extensive, and common element
possible exists, it must also include geometry, for the relation of being is an attribute and property of anything in itself. And for the greatest resolution to be, it has no normal opposite in extension and simplicity. A unique property of being in total
then, as the most extensive, general, and common category that is, is that it has no other opposite. A formal mark of the primary substance and simplest quality which is being is that it has no descriptive or normal contrary(7), for nothing
and nothingness are not the opposite of "being".
Nothing and nothingness are nothing, and oppose nothing. They cannot be opposite anything, since they are nothing; and, therefore, to be for anything has no
opposite. In the only roads of inquiry possibly thought of, the one of "is" is primary, and it is impossible for it not to be.
Any and all opposites are, and obviously
follow from a way of being and becoming. Since being encompasses all oppositions and anything that is, and it has nothing, which is nothing at all, as a nominative categorical opposite, being, therefore, is simply absolute. With no opposition from nothing,
the way of immanence is always clear, that the metaxology and transcendence of the most simple and greatest simplicity must be to be; since, without doubt, being cannot not be, and, therefore, it is very simple that it always must have been and must always
There is not even one present moment of the weakest nihilism without past and future, one side of the coin and the other. There is not a slice or corner of time at which being cannot not be, or could not
not have also been when; therefore, being must be, and that way also must be for all then as when for an eternal simplicity.
Of all properties and attributes within being, with everything it is and could be,
there can only be one absolute and supreme being, of course. There cannot be two, since it would not make any sense to say that there could be two or many absolute and supreme beings. Even less than division by zero, that
would be totally impossible.
There can only be one absolute and supreme being, as there can only be one predication of the first order; and that being must certainly be, since the state of "being" itself is a uniquely
simple category of mathematical necessity, for its total extent, and has no opposite in any direction, scale, or perpetuity.
If either of two contraries were absolute,
then the other must be completely annihilated, and there would be no room for it anywhere in existence.-8 So it is then, with the greatest simplicity of being, and the scope of nothingness, that an unqualified nothingness, as an absolute vaccum of nothing,
must always be predicated of total nihilism, and an annihilation without boundaries of place and extent. Therefore, being per se, ens inquantum ens, is absolutely constant for the greatest simplicity to be, and more constant than the speed of light, which
may vignette, slip away, and vanish by darkness. The one that is more constant is more perfect and divides the one that is less so. If there is something absolutely constant in all space, it is more constant than light, which is not so constant but something
also intermittent -- as all the luminiferous interferometers and interferential refractometers have shown.
"Words will not fail when the matter is well considered", and the ontological necessity of "being"
cannot be explained or known by anything better than the most simple moment of the present, as a universal basis for everywhere and the greatest simplicity itself, et cetera.-9 Therefore, the authenticity of a plenum, refined ens inquantum ens, is prior to
any empty vacuum of a sphere or flickering light; and E = MC^2 is merely more scientific materialist propaganda ... hoaxem to say that the Sun does not orbit the Earth.
However the instances of a light and its
rate may appear to be, or actually be, the measure of appearances are not manifest in a total vacuum more than the tendency of the medium itself; and a light is not independent of its source, or the motion of its source. Light, rather, is another
mediated agency; and dependent on context for the illumination; and that way it seems to reason that it is not necessarily always constant.
Natural energy that science knows a posteriori for things is not perfectly
continuous, which would be constant, therefore, neither is light. In 1900 Max Planck rediscovered that energy is not continuous but discrete. Available in various packets of distribution that he called quanta, these quanta,
of course, must be intercalated and added together of some kinds.
The analysis of categories and kinds formed the backbone of Aristotle's philosophy of science, where he defined
10 genera with as many species as possible to follow. The method he developed has exerted a lasting influence on the systems of many philosophers, since any sort of quanta of analysis will logically have to resolve with some kind, as things would fall within
some type of context and definition, that also fits a pattern of energy, and so forth.
The Four-Fold Division
1. Not Said-Of and Not Present-In
2. Not Said-Of and Present-In
3. Said-Of and Not Present-In
4. Said-Of and Present-In
The Ten-Fold Division was:
1. Immobile Substances — Unmoved Mover(s)
2. Mobile Substances — Body
3. Eternal Mobile Substances — Heavens
4. Destructible Mobile Substances — Sublunary bodies
5. Unensouled Destructible Mobile Substances — Elements
6. Ensouled Destructible Mobile Substances — Living things
of Perception — Plants
8. Capable of Perception — Animals
9. Irrational — Non-Human Animals
Rational — Humans
All of which for things is characterized by being --- "ousia" and "ontos" in Greek, which Aristotle also closely associated with ultimate
substance and form. Ultimate substance and form in fine should also be associated with at least some simplified quality of energy. And out of all this, the greatest categorical division in kind will be between the infinite and the finite. After that three
general sorts can also be added to help clarify the overall picture:
1. the supernatural
2. the preternatural
3. the natural
From a simple reference outline, it should be clear that in a valid scientific method, proper recognition of genera and species and the order of distinction for cause and effect is all important to the facts.
For Einstein's troubles of theory, however, about atomic clocks and the supreme genus "when", here and there, should Judeo-Masonic controlled NASA have to go to the Moon to figure out what day and time it is, and which way it actually goes around the
earth, any more than Columbus supposedly needed to go to America to discover that the world was round?
One can tell from the front porch that the Moon orbits from east to west around the Earth, like the Sun, and
that natural space itself is not "absolute", "unbounded", or "infinite". We see the borders of the great big sphere everywhere, and the Earth does not have an equatorial bulge or squeezed-in polar caps, and is not
an oblate spheroid. Folks who are interested could figure that out with a library card and no big budget from the government.
Energy being in quanta, which is
all kinds for fate, is well to know not only for physical science and logic, but also for etymology. Since the history of words may contain hidden clues to better awareness, one could notice the similarity in
sound and sense between Norman "quand", "when", and Anglo-Saxon "kind", for similarity in class. They sound a lot alike, and both involve a measure of this or that, and refer to quanta in natural sorts.
comes from Latin "quando", and is parallel to "quam", how, how much, and "quantum" or "quantus", how much, how great, and "quantitatem" or "quantitas", relative greatness or extent, and number, etc. Anglo-Saxon
"kind" is related to Latin "genus" in the Indo-European word roots, and these also are related to Greek "kinein", to move. After all, there is no sort of mover moving or quantum leap without a "when" and "quanta" in their kinds.
Even the TV show "Quantum Leap" was not "absolute" or unlimited in time and space, for example, but distributed in epsiodes and reruns of electric video. However much they may have tried for that extra
season, it was only natural energy at work, generated in its kinds and quantitative bubbles of channels. Broadcast on NBC from March 26, 1989 to May 5, 1993, for a total of five seasons, the show finally graduated, as "all
things have their season, and in their times all things pass under heaven." -10
Even the greatest high defintion television
cannot be without the littlest kinds of when, in natural sorts, any more than commercials and all the noise. All the same, and for many more, the truth does not need to be big or small, or more or less, even for contranyms
to be true. "Nothing under the sun is new, neither is any man able to say: Behold this is new: for it hath already gone before in the ages that were before us."
Nihil sub sole novum, nec valet quisquam dicere:
"ecce hoc recens est", iam enim praecessit in saeculis quae fuerunt ante nos.-11
Which also means that all natural orders and channels of time and space, no matter
the magnitude of scale, are not "absolute", unbounded, or infinite. Since clearly that which is newly contemporary is not endless, unbounded, or absolute but recent, many things are newly begun; and as that which is less than new and secondary is not
infinite either, there is a less than mysterious sequence to things, everyone admits.
Therefore, the ultimate sense of magnitude in which the world or something is considered,
or predicated, is of great consequence, as much as the scientific method. Where
all subsequent orders are mixed results in quality, in quale quid, the mixed basis of the natural world, for instance, simply cannot satisfy the universal claims and fantasies of Copernicus, Kepler, Galileo, Newton, and Einstein to make the Earth orbit the
"Time, the Lord of every hour, every man can tell, is nothing else but the mobility of sun and moon, changing in every degree."-12 Beyond that sort of partial
nature, potential infinity becomes a question of metaphysics, poetry, and transcendent theology, not inductive empirical analysis. Since relativity is so abstract and far out, like a literary chaos theory, as if up were down, and one way were the other,
and so on, for a few dozen or more, with discretion the data may say that perhaps Albert was a poet, but he did not know it, et cetera.
After a life trekking the wilderness
frontier, Daniel Boone claimed “I've never been lost, but I was mighty turned around for three days once.” And if for a survey the land of the lost was home, he would probably say that he lacked such
an education as the modern world's in science and theory, for what is too complicated for no good reason. He never heard of Einstein or Special and General Relativity, of course; but if he had, he might have agreed with
Kurt Vonnegut, that “the things other people have put into my head, at any rate, do not fit together nicely, are often useless and ugly, are out of proportion with one another, are out of proportion with life as it really is outside my head,”
or something like that.
What we think or contemplate may affect what we become. Though E=MC^2 is not practically scientific, it has been so popularized
today that it cannot be mentioned without its social effect. Even by a sphere of confusion, if it were accepted to the limit as a poetic joke, or an epigram of chaos, or a quantum leap in haiku, the divisions of relativity among mortals jump only in one
of six cosmic directions, created out of two planes from anywhere on the finite side of things, multiplied to the cube in 3-D. So it goes.
If it represented a road trip and signs, where "the days and months are
travelers of eternity, just like the years that come and go", the equation still cannot of itself make the leap into actual infinity, of course, except perhaps by some umbrella of metaphor and human desire. "And many are the men of old who met their end upon the road"(13), or by the old duck pond, where "among mortals second thoughts are the wisest"; and perhaps there we see a sibylline fountain
of ruth, and a figure of the 2000-year-old man standing at the edge.
mirror of ancient calm
Einstein jumps in
Blinded by light, infinity = infinity,
not E = MC^2
Yet "hope springs eternal in the human breast;
man never is, but always to be blessed
The soul, uneasy and confined from home,
Rests and expatiates in a life to come."-14
number. i am a number too!
and which one are you?
i resemble the license plate of a car
has driven very far:
one way there, another way back
for many ways around and the
circles all between.
from coast to coast, then back again,
then some more, here and there.
lucky for a house, around the corner a house.
a number too, and so the address on its street.
i'm not the address, or the zeep
but do i know you, more than 2 and
there are four windows, a garden, and a door.
two chimneys and two floors.
there are at least seven windows more, if one counts that far.
to make 'leven,
and two from seven say five. 5 senses and 'leven give sixteen.
two years too young, to be eighteen, or a senior voter.
in dualities, we have North, South, East and West, that make four,
but all cardinal directions are four more. they are eight.
i am very simple and mild; i am very gentle and even.
there is a tree, see, see and for a number it could be ...
heavy leaves, old branches, old knots.
it rustles and bends a little with the breeze,
but not because "of gravity". when the
sun shines in the leaves, could seem like there is infinity, somewhere in a circle.
and for a
creed, close or far, yes, i would be for a creed!
a creed, a house, and a road am i.
a numeric house, with a very little government, egomet.
my own and with a VIN:
a vehicle identification number that goes on and on,
like snakes and feathers.
the road a process, a long journey withal
that goes on and on.
it goes 1, 2, 3: A , B, C per singulos dies
therefore, i believe with evidence in infinity, that it exists, because numbers would not exist unless there
was an end or purpose.
quantity, after all, is part of logic. it must be formal.
what must be must be.
number 1, for instance, makes clear that there is only one
infinity, because infinity can only be counted once, of course.
as evers, to count infinity once is enough, since it won't be counted as more.
to count it all, an
accountant does not count infinity many times
any more than he would add or multiply his way into it,
which cannot be done. no-no-no:
three no's in one.
#1 also indicates there are a great many numbers to follow, less than infinity,
yet always having more, there is not enough time to count them
who would have enough time to count all the numbers?
who would try to do it? always one more
are as many doubles in all of them as many other mores.
as many doors in trebled hinges as places, windows
where doors windows, and everything may have a number.
with so many, to wonder, are there as many places as windows and numbers, and how many doors and bells could
so infinity, which can only be counted once, cannot be counted by all
exceeding all bounds
at once, they are too many for that. any such more than as many numbers that, being counted one by one, could possibly lead up to it, still one evidence it is by many cars that endless number plates may exist,
and go beyond beyond in columns and rows, in columns and rows,
as they would go on forever, and infinity, which can only be counted once,
with good luck for traffic,
is beyond them,
and beyond any fantastic numerations other than once anon of one.
Eisntein wrote that "the struggle so violent in the early days of science, between the view of Ptolemy and Copernicus would then be quite meaninigless. Either coordinate system could be used with equal justification" and that "those of us who believe
in physics understand that reality is nothing more than a stubbornly peristent illusion". If that is true, from where is the illusion coming?