Although the viewing space is disclosed as “MEN: a surface,” as in the forward direction of perception, when the “surface” is viewed from the outside (the other’s side), it is transformed into a small hole in the form of a point called a pupil. The intrusion into being in Noosology begins by placing the relationship between what is seeing (subject) and what is being seen (object) in this geometric relationship of surface and point. In the words of Deleuze, a more modern successor to Heidegger’s philosophy, the eye must be grasped as “a screen, not a camera.”

When we look at an object in space, there is a difference between the object and its background space. It is the so-called “figure/ground” relationship in Gestalt psychology. As Gestalt psychology says, recognizing an object cannot naturally occur without the difference between the two. For example, if there is a lighter in front of us, we know that the lighter has its contour and that this contour appears at the boundary of the background space. This contour frames the lighter as a figure of the lighter, and the perception of the lighter occurs. There is an absolute difference between the lighter as a “figure” and the background space as its “ground.” However, although we can see this difference with the naked eye, we have not conceptualized it spatially clearly. It is because, in the modern human’s three-dimensional perception, space is perceived as flat, so the space of the lighter as a “figure” and the space of the background as its “ground” are lumped together under the same concept of “three-dimensional,” such as “three-dimensional solid” or “three-dimensional space.” The twisting of space due to the inversion between them remains ambiguous and is not recognized.

The idea of Noosology is to make clear the twist of space caused by this inversion, give it a geometric configuration, and create a new dimensional concept starting from this configuration. This dimensional concept is expressed by the idea of ”JIGEN-KANSATSUSHI（Dimension-Paratirons)“, introduced in 2013: The Day God Sees God, Advanced Edition. In philosophical terms, the role of paratiron consists of resisting the pretense of space and finding the difference, that is, the division of the real existence. The process is carried out by the “revolving intellect,” which is the original meaning of nous, but finding the first segment requires us the imagination of rotation. I’m not talking about such a big deal when I say imagination. As I wrote in the book, all you have to do is to spin the object in front of you.

Naturally, when you rotate an object/matter in front of you, only the object/matter appears to turn to the observer. The space that is the object/matter’s background remains unchanged and does not move. In Noosology, we believe that this perceptual fact is because “the one-dimensional line segment of the sightline connecting the observer and the object/matter “and “the one-dimensional line segment inside the object/matter “are in entirely different dimensions.

 I use such a roundabout way of saying this because there is a difference between the “ground” and the “figure” between the object/matter and the space around it. I believe that the line segments that make up the inside of the object/matter can never go out into the area outside the object/matter. In other words, the space occupied by the object/matter’s interior alone is not enough to recognize the object/matter as a difference, distinguishing itself from the surrounding area — it cannot be seen.

 See the figure below, “● What is seeing an object/matter?”

Suppose that there is a ball spinning in front of you. When you rotate the ball, the spherical surface reveals various appearances in the observer’s field of vision that would not be visible when stationary. However, it is essential to note that the observer watching the ball’s rotation does not rotate but stays still. What is this meaning?

The observer’s sightline is still a one-dimensional line segment in space. We can see that the ball’s surface at which the observer is looking each moment corresponds to one of the directions of the space inside the ball. If the room inside the ball and the area outside the ball were continuously connected and identical, then when the ball rotates, the observer should also rotate with it, but this is not the case in reality. Even if the observer stays still, the rotation of the ball allows the observer to see the entire surface of the ball. It means that even though it is the same one-dimensional line segment, the line of gaze can bundle all of the three-dimensional spatial wholeness emitted from an object into that one-line segment. In other words, the point in space that we generally call the “viewpoint” (what we call the observer’s position) is located the outer dimension of the object, as a position that combines all of the three-dimensional rotation of the object into a single point.

What is it, then, that keeps the viewpoint firmly fixed on the location of the viewpoint itself, even though the object/matter rotates and makes the points shift on its different surfaces one after another? Usually, in 3D thinking, we think of a point on the ball’s surface and the viewpoint as the same “point” and do not distinguish between them. For example, suppose the diameter of the ball is 30cm, and the observer is 1m away from the center of the ball. If we bring a ball with a diameter of 1m to the observer, the point on the ball’s surface and the observer’s position will be precisely the same. Such a thought experiment makes us realize that we usually assume the observer’s position and the object’s position in a homogeneous space.

If the observer’s position is captured in this space of identification with objects/matters, our way of thinking about consciousness will adopt a bizarre style. In other words, there is an external world on one side, and on the other side, there is an observer’s body with sensory organs for perceiving the outer world. These sensory organs perceive the information of the external world and send it to the brain, which is the familiar scientific model of external world perception. In this model, the difference between “the space of what is seeing” and “the space of what is being seen” is not considered. Moreover, the formation of consciousness is explained as a system of coordination of materials conveying light/information such as the retina, optic nerve, and visual center in a basic spatial image. However, no matter how much we try to elaborate our theories in this kind of material-space identity, we will not be able to explain consciousness; it fails to see the difference between the space where the observer is looking at the world and that of the object/matter from the beginning.

In the sense that the three-dimensional space in which the viewpoint exists is located outside the object, it has an absolute difference from the three-dimensional space occupied inside the object. It is because of this difference that objects are recognized in space. So what is this absolute difference?　

The existence of the viewing space can only explain this as the condition that makes the viewpoint possible. For the concept of viewpoint to be valid, the world must be visible from there, and the view of the world seen from there is not a point but a two-dimensional surface called the viewing space.

While looking at the diagram of the intersecting cones shown in figure 9, try to imagine the events happening there repeatedly. It doesn’t matter if you are looking at it from your or the other’s side. The pupil, as a point, was not there first, but the viewing space, as a plane, was there first – and the plane as the viewing space is the original subject, while the point of view is the mirror image of the other’s viewing space. On the other hand, the point of view is something you imagined later in the mirrored space of the other’s viewing space. The subject superimposes the subject itself, which is the viewing surface, onto the viewpoint as a mirror image and perceives the position of “I” in it. Therefore, the position of this viewpoint is, in terms of the symbol of Dimension-paratiron used in Noosology, ψ3 reflecting itself into ψ4 using ψ*3.

( Paratiron: Sirius language, meaning “observing particle.” It is a combination of the Greek words “paratiro,” meaning observe, and the suffix “on,” meaning a particle or part. It is a hybrid concept of Sirius to integrate matter and consciousness. The intellect of Sirius regards “consciousness = matter” as the basis of their concept.  (2013: The Day God Sees Gods, glossary p.235))