Actualization of Photon and its dual-duality

To create “dual-duality” in JIGEN-KANSATSUSHI (Dimension-Paratiron) ψ3-ψ4, let us place “you” (we call it “other” from now on) on the background side of the object as seen from “I” (the “self”), as shown in Figure 1 below. Then we will examine how both the self and the other in the Dimension-Paratirons ψ3 and ψ4 are constructed and how they function.

First of all, what can be seen schematically from Figure 1 is that the spherical space relationship between ψ3 and ψ4 is composed entirely in reverse of each other because the direction of the projection on the viewing space is opposite on the ”self” side and on the ”other” side. In short, the relationship between “NAIMEN (the Inside; invisible space) of a human being” and “GAIMEN (the Outside; visible space) of a human being” are inverted to each other.

To clarify the dual relationship between the two, Noosology uses the symbol ψ* (“psi star”) for the other’s Dimension-Paratirons to distinguish from ψ. The “*” is an asterisk, originally a mathematical symbol for complex conjugation relations.

By introducing such a concept of mutual inversion relation between self and the other into the three-dimensional space centering on an object, we can see that the space in front of us is transformed into a space with a four-valued structure based on dual-duality [ψ3-ψ4, ψ*3-ψ*4]. Let us check the radii of the spherical spaces constructed by the Dimension-Paratirons ψ3 and ψ4: The radius of the spherical space ψ3 has the direction going behind the object as seen from the self. The radius of the spherical space ψ4 corresponds to the direction in front of the object toward the self. We can see that these directions are reversed for the self and the other.

Now, the question is how these dual spatial structures relate to the formation of consciousness. This is the most important foundation for the worldview of Noosology, so please read on with a clear image in mind.

According to OCOT, ψ4 (the space where the self’s face/body is assumed to be facing at the object) is a Paratiron that arises as a “reflection” of ψ3 (the space created by the perceptual front of the self). In the early days of deciphering information from OCOT, I interpreted ψ4 as a reflection, i.e., a kind of space that automatically arises as ψ3 is generated. However, after a while, I realized that there is something else that reflects ψ4 as ψ4 — That was ψ*3 (the perceptual front of the other). Let me explain what I mean:

In Figure 1, first, there is ψ3 (i.e., the perceptual front of the self) as his/her “visible space.” The other’s image is projected there. Then, the ψ3 imagines the existence of ψ*3 ( i.e., the other’s perceptual front) and assumes a space that projects the self’s imaginary face having a similar appearance to the other’s: That space corresponds to ψ4. In this manner, ψ3 (the perceptual front of the self), as the original subject, imagines the presence of his/her own face in this reflected imaginary space ψ4 and identifies him/herself with the image. As a result, the original subject ψ3 becomes unconscious.

In 2013: The Day God Sees God, Advanced Edition, I explained this process using the mirror stage theory by Jacques Lacan. When human beings are born, they are first introduced into the tactile world: In terms of Noosology, this is still the world within a matter (ψ1-ψ2). At this point, their consciousness is not yet outside of a matter but still slumbering at the interface of it. — Imagine a newborn baby clinging to and drinking from its mother’s breast. For this stage of consciousness, the mother’s body is the only world that provides the baby with pleasant sensations. Its consciousness is not yet separated from the mother’s body but is in what Wilber calls an ouroboric state.

From there, the baby’s vision gradually begins to function, and the phenomenal world (the world as we see it) arrives with the light. The dimension of ψ3, the perceptual frontal plane, finally starts to become active, but it is still an empty world of the original scene with no meaning attached to it. In the case of a baby, it is the stage when it says, “goo goo gaga.” However, this innocent perceptual front soon begins to receive the experience of being “stared at” by the countless unidentified black holes (i.e., the eyes of others) that exist within the original scene. I have mentioned before in my lectures that the countless eyes are the origin of the word Osiris (os-iris), the ancient Egyptian god of fatherhood. The role played by the eyes of others in this process is that of God the Father — not a godfather, but a supervisor, the ultimate watcher. Thus, ψ*3, the perceptual plane of the other, becomes the first opportunity to create the self

Of course, we must distinguish this “other” as God the Father from what we usually call the “other.” It is because the baby’s consciousness has not yet developed its subjectivity, a sense of “I,” that perceives itself as the center of the world. Thus, at the same time, there is no way for it to have an existence that can be called “you,” the entity separated from it. Lacan distinguishes the Other, “the capitalized other,” from the ordinary other to make it clear that the former seems to have existed before an infant had a sense of “me” or “I.” In other words, there is a difference in the existential significance between a baby without memories and an infant who can remember. That is to say, the meaning of the “other” changes drastically between before and after one becomes aware of them. By saying, “Childhood is gone forever,” Freud expressed that an adult can never experience the original scene. The same is true for the other whose father and mother of infancy are gone, lost in the depth of the unconscious.

Let’s get back on track. The ψ3 (perceptual front of the self) begins to realize that the myriad of eyes in the phenomenal world are somehow focusing on a single point. Just like a wedge, which becomes the foundation of the ego, those countless gazes hit the self into the opposite plane of his/her original location. This single point corresponds to the face or the unified image of the body of the self: Lacan gives this unified image of the body the “foundation of the imaginary ego.” At the same time, this face also begins to imagine space behind its self-image; it is the space of the Dimension-Paratiron ψ4.

Through this developmental stage, called the mirror-image stage, an infant comes to know that he/she also has eyes. But the facial features the infant assumes here are only in the category of ψ*3, the image of “I” as reflected in the mirror (i.e., the field of vision of the other.) Since ψ3 directs toward the depth (i.e., the direction the perceptual front goes toward), it needs to be inverted once again to be identified with the image. — In this case, we can think of ψ*4 as the result of this process: When the perceptual front ψ3 is stared at by ψ*3 (the perceptual front of the other), a wedge, the foundation of the ego, is driven into the exact opposite of the original place for the self. At the same time, the infant begins to have an imaginary space behind him/herself; hence ψ4 (the imaginary field of vision of how the ego is seen) is formed. However, the facial feature assumed in ψ4, the foundation of the imaginary ego, is nothing more than ψ*3, or the image of “I” reflected in the mirror (i.e., the field of vision of the other). At this time, ψ*4, which has the forward direction for “I,” arises as the reflection of ψ*3. Then, the forward-facing consciousness ψ3 becomes to identify itself with ψ*4 (the field of vision of the ego). It means that the space that was oriented toward the foreground of the self is reoriented to his/her forward direction. In other words, the space that expands from an object/matter to the self (ψ4) is reversed and recognized as the space goes behind the object/matter (ψ*4). At this stage, the God-the-Father figure of the Other appears to the imaginary ego as an experiential other, such as a mother or a father. This is the relationship between the Dimension-Paratirons ψ4 and ψ*4.

Such a process of conscious development is shown in correspondence with Lacan’s Schema L diagram in Figure 2 below. You will see how essential this system of dual-duality is for establishing the concepts of “you” and “I” as persons. Noosology aims to end the traditional opposition between spirit and matter by considering that this structurality is, in fact, directly set within the very space we experience daily. This is because the spatial structure shown by ψ3-ψ4 and ψ3*-ψ*4 is the same as the structure of the photon, the origin of matter. —– To be continued.