Metaphysikos To Thaumatos II

Kazis Kripaitis

Metaphysikos To Thaumatos II

Kazis Kripaitis – 2020

1. Let us begin with simple cosmogony: in the beginning there was a Great One, which contained all.  No 'one', no 'two', for the Great One was all and unindividuated.  The Force of Change split the One into two and there were suddenly one and one, and such were born the myriad individual things out from a common substrate.  Thus is the cosmos continually born out of conflict with itself.

2. To start, we need to know what we are talking about.  I'll ask for you: what is the world?  For our purposes, no more than an atom ripped apart - the One split by Force - the primal all-same cosmic still, static, unmoving, filling the void and containing all creation, struck by the bolt of manifest change and suddenly made two.  What is the world?  A fulgurant force as the cause of motion and difference, the spirit of music knocking out its own teeth, the cannonfuse of life and the stress of dance, sound where there would be silence, movement where there would be stasis, intuition where there would be calm.  But here we are talking about something ontologically outside of the Great One: we are saying that 'in the beginning' there was the Great One, which did not contain all, because it did not contain the Great Force.  Are we able to explain this away?  Or can it be none other than the necessity of law and chaos, creating each other out of their mutual lack of one another? The cosmic '0' is cleaved in two by the very spirit of change - a lightning bolt represented well as the non-existent 'line' through the yin yang.  Two from the original unity, a one and one - the primal, individuated parts and the introduction of individuation.

3. Something is introduced. Change appears on the scene and everything changes.  Something is now there which was not and must be accounted for.  Information is introduced into a static system and suddenly there is light and movement and the dance of life and entropy.  In this cosmogony, all things are aspect of the One, while all force - time and cause, life and death, nature's laws, creation and decay - is the root of the myriad things.

4. If there is a central argument of this Volume II it is at once cosmological and existential. Our universe aggitates its own rules, and it does so in ways that are typically just beyond the scope of the physical sciences - things like the singularity within a black hole.  These are thresholds where some real thing in the real world 'breaks the laws of nature'.  The information introduced by things of this stripe is best described as absurd, irrational, illogical, unreasonable.  Self is just such a thing, but only in circumstances where Self is best described as 'self-less', where Self is in some ways transcends itself.  Self in this mode introduces something to the cosmos which was not there before, something irrational and absurd, but real nonetheless - a new part of the actual beyond the real we perceive that is experienced through perception - something really real, whether we are there or not.  Self qualifies itself through wonder, and so we talk about the existential qualifier. Self quantifies itself through rebellion and complicity, and so we talk about the existential quantifier.  We need then to analyze the mechanism of wonder and the quantum of ego, if we want to understand how Self adds something to the universe that the universe requires: (add other section here).

  5.  Old man science springs up the path with the knees of a child!  He finally grew up, big enough to invent logic and build tools big enough to bring him face-to-face with a black hole, where logic fails,  where theory buckles, where knowledge can only be again that wonder which inspired the scientist to the path of discover at their childhood!