To get back our body space

　However, many may have difficulty accepting the idea of looking at a 3-dimensional spherical space as a single-line segment, maybe because the concept is not fully fleshed out yet. As I have always said in my lectures, a conception, from its etymology, must be “something that conceives.” What conceives is a bodily sensation. 

　Of course, mathematics and geometry each have their own concepts, but they are concepts created by reason, which is the inverted form of the Idea. In such inverted logos, there is no incarnation as a bodily sensation. This is the fate of “width thinking,” which sees the object/matter standing in front of the observer.  To turn this inversion inside out again and transform it into the original Idea, the creative Idea of which nous (the first intellect) is the object of its knowledge, it is necessary to implant the power of reason (the seed; logos sperma) into sense (the mother womb; matrix). If we want to conceive a concept as a true Idea, it is necessary to construct in our physical senses a sensory unity in which the three-dimensional spherical space that extends from the object is seen as a single line. What kind of physical sensation is it that sees ʻthe 3-dimensional spherical space that seems to spread out from the object as a single line segment? ʼ 

　Let us try the following thought experiment.  

　So far, I have asked you to go around an object/matter often to explain how the spherical space of ψ3 to ψ4 should be. However, let us reverse the idea that “I” am spinning around the object/matter. Instead, let us consider that “I” am actually immobile and that the 3-dimensional space centered on the object/matter is turning.  If a motion is always relative, it should not be a problem to think so (see Figure 1 below). 

 Let’s consider that the space is turning. The spherical space of ψ3 and ψ4 is composed of the line of gaze that seems to penetrate from the object/matter to its background space and of the imaginary line of gaze from the object /matter to my face, which, after all, coincides precisely with the line of gaze when I am turning around the object.  

　In particular, the spherical space of ψ3, formed by the gaze penetrating from the object/matter to its background, can be regarded as a space of duration as imaginary time, which is timeless in terms of its mathematical properties. Thus, there is no need to consider the passage of time caused by the representation of the motion of “rotation.” In the space discovered by the cubists at the beginning of the 20th century (see Picasso’s “Weeping Woman” below), the representation as a thing/ matter is made to exist as a non-temporal [1] [2] thing, that is, a subjective thing, in a way that it is a synthesis of all the surrounding views from all directions. The spherical space thus constructed is also integrated into a line of gaze. In other words, this means that the three-dimensional spherical space that spreads out from an object/ matter can be considered the same as the “line of gaze” when the view originates from the body space.  

see Picasso’s “Weeping Woman”

 On the other hand, the spherical space ψ4 assumes an “object” called an eyeball in front of the object/matter (remember that ψ4 is derived from a mirror image).  Thus, we failed to see the line segment (the subjective line) as an existence that “makes it possible to see things within it.” Instead, we see simply a line inside the three-dimensional space (the objective line), which can only be seen as a line inside the three-dimensional space (objective line). In other words, in the spherical space ψ4, the line of gaze connecting the object/matter and “I” is identified with a line in the three-dimensional space. Since objects cannot see things, an eyeball caught in such a space cannot possibly see objects.  

　In this sense, the fact that we can see things, in other words, the phenomenal world (phenomenon) in front of us, is occurring in a four-dimensional space wholly differentiated from the three-dimensional space. Moreover, our notion of the subject-object separation, which keeps us from recognizing this dimensional difference, makes us perceive the difference as the passage of time.  

 Time does not flow, yet time passes by. Despite being constantly “now,” another now, called the moment, passes by, constantly flashing through the eternal now.  Thus, “seeing” the world is a paradoxical event that stands between the moment and eternity.  

　Here is a comparison of the relationship between “always now (the position where differentiation is occurring)” and “the moment (the position where identification with 

the three dimension[1] s[2]  is occurring)” in the diagram shown in the previous section, as in Figure 2 below. 

 The differentiated position regards the sphere formed by the spherical space of ψ3 as a point, which inevitably becomes an infinitely distant point in the three-dimensional space, creating an existential position (that is, the one that brings about the sense of duration, i.e., the continuous sense of “I am” in the world). On the other hand, the position of the one identified with the three-dimensional space is fixed to a point on the sphere formed by the spherical space of ψ4. It creates an imaginary position on the three-dimensional space thrown into the flow of time (what brings about the sense that “I” “am (located)/exist “in the world as a material body).  

From the above discussion, the following may be said.  

The line segment in 4-dimensional space is the existential gaze that constitutes the very act of “seeing,” while the line segment on the 4-dimensional space-time side is the imaginary gaze that constitutes “being seen by itself.” The former refers to light itself, and the latter to fragments of light. Gathering these fragments of light and bundling them up to create the tree of light nurtured into a sun in the sky̶— is what  Noosology is trying to do.  

　In this vision of light, the molding of JIGEN-KANSATSUSHI (the Dimension Paratirons) that Noosology seeks to create is almost identical to the gestures of the Gnostics in ancient times.

–To be continued