Science Is Fµ©king Magic! Works Of Mad Science Semi-Fiction Spell #5: Chaos Rules!

Science Is Fµ©king Magic! Works Of Mad Science Semi-Fiction

Spell #5: Chaos Rules!

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Spell #5

Chaos Rules And Control Freaks Drool!

GAAD Chaos And Karma Absolute!

The causality of GAAD never takes a holiday, not as long as the trillion year GAAD storm continues. Therefore, the causality of the universe is not optional, no exceptions, no excuses, and no respite for the duration of the trillion year GAAD storm. However, the causality of GAAD is not entirely comprehensible to us mere shadow puppets, even though we must act in harmony and in accordance with it, if for no other purpose than to survive it with a minimum of the suffering and destruction that inevitably results from struggling in vain to work against it. Going against GAAD is like pissing against the wind in a trillion year storm and expecting the wind to change course, to accommodate your pissing just for your sake, or for the sake of your precious chosen philosophy of pissing.

But the pathological control freaks among us nonetheless incorrigibly insist on and persist in their pissing ways, no matter how much they tend to get all wet. They merely insist upon the abolition of wetness and will persecute you if you deny it or fail to measure up to their standards of the cult of dryness, never mind any consideration of fetching a bucket or standing behind a nearby tree. The pathology of the control freak is essentially an incorrigibly persistent willful blindness to the ultimate futility of control. The control freak suffers from a deep seated incorrigible and inconsolable insecurity of pathetic weakness, in the face of a causality too complex for them to adequately understand, predict, or control.

The veil of complexity effectively hides the fullness of the causality from us, but the veil of complexity is relative to our own limited but variable mental capacity to understand it. Those of us with relatively lesser mental capacity are that much more readily frustrated in their attempts to successfully exert practical control over any aspect of their own lives, and will overcompensate chronically for this incorrigibly repeated failure, often violently after other efforts at control fail. Those of us with relatively higher mental capacity are bound to be less frustrated overall, possibly resulting in slightly less insecurity. However, superior success at control breeds superior ambition in the pursuit of greater control, because insecurity never goes away entirely, and with more actual knowledge of the actual possibilities of what could go wrong, their felt insecurity may even go up. If they are more confident in their ability to do something about it, and they have even more to worry about because they know more about it, they will do what ever they can to do so, and being of greater capacity, they will have a greater potential to do damage in the process when their vain efforts at total control inevitably fail.

A prominent figure in the Austrian School of Economics, Ludwig Von Misses once wrote in depth about what he described as praxeology, or the logic of human action, in his monumental magnum opus entitled Human Action ( 1949 ). In it he explains essentially that human action is purposeful and seeks to exchange a less satisfactory state of affairs for a more satisfactory state. A state of uncertainty, which is never entirely avoidable given the ultimate limitations of human perception, knowledge, and understanding, is naturally going to be less preferable than a state of total certainty, which is absolutely impossible except by blind adherence to delusional wishful thinking. Guarantees are for suckers! Total certainty is no more possible in economic affairs than it is in any other phenomenon of reality, hence the importance of the field of economics given how much all our lives depend upon it, in order to minimize but never eliminate this uncertainty by maximizing economic understanding and applying it appropriately.

Essentially man acts in order to relieve a sense of uncertainty, to render relatively more certain that which is otherwise relatively less certain, prioritized in terms of the necessities of life, survival, and the propagation of one’s family and posterity, if not for all of human civilization. Even without conscious thought, these raw motivating instincts of human nature are bound to be hardwired into our consciousness over time, by the necessities of evolution. Consequently, we are all control freaks, by the necessities of evolution. A sense of uncertainty can be restated as fear of the unknown. A well known saying from David Lynch movie ( 1984 ), based on the Frank Herbert novel Dune ( 1965 ), goes ‘fear is the mind killer.’

Fear is an emotion, and based on previous discussions, emotions are mere instincts hardwired into our brains by the necessities of evolution, as a necessary shortcut to thinking and reason that may otherwise take too long to be of use in some situations. As emotions are instincts, they are essentially part of the automatic algorithms of the human subconscious. Since they are automatic, they cannot be shut off or controlled by reason, we can only ignore and override them by conscious effort, as we have also evolved to be able to do so, by the same necessities of evolution. Fear becomes a mind killer when it’s allowed to overwhelm us because we fail to override it, and instead give in to it. Lacking certain knowledge of the causality or any amount of relatively adequate semi-self-control, there is very little in terms of reason to override it with.

In general, it is far easier to give in to fear than it is to remain calm in the face of the unknown, like the calm in the eye of the storm. Genuine courage, which is not a product of insanity or stupidity, is a product of self control and self discipline, essentially the pathology of the control freak turned inward towards the self. Essentially we are all control freaks with a ‘will to power,’ as Nietzsche might put it. But we needn’t give in to the worst aspects of this tendency, since we can choose how to prioritize this tendency, by consciously choosing not to give in too easily in order to put it to good use in terms of the purpose of it’s evolution, while minimizing the worst and most destructive aspects of this very same tendency. Without a proper and adequate understanding of the causality involved, there is little conscious reason to even try to override it, and it is so much easier simply to give in and act out without thinking, mind effectively killed.

But for those who may supposedly possess an above average capacity for understanding and self control, what are we supposed to make of the infinite complexity of existence all around us? When dealing with a causality of infinite complexity, we are faced with the necessity of oversimplifying, relative to the humanly unmanageable reality infinite natural chaos. Given previous discussions on the nature of chaos, this is just the outward manifestation of the veil of an infinite complexity within causality, rendering that causality partially or completely incomprehensible, thus seemingly nothing but random ‘chaos,’ which is nothing but an illusion born of the veil.

Because this is still a deterministic process, there are logical constraints restricting possibilities. I happen to believe, that any deterministic system under these sorts of constraints, given enough time, will settle into a pattern of repeated patterns that are never completely repeated, because perfect repetition of any particular state of an infinite universe, among an infinite number factors, is an absolute impossibility. The sub-patterns within the overall master pattern, may or may not repeat in an obvious or simple enough way to be understood and exploited, but these sub-patterns are all we have to discern and derive the great mystery of the GAAD master pattern, whatever that may be.

Over time, whether by oral history, or by written records, observations and insights gained this way accumulate and become common knowledge. They become established to the point of becoming received unquestionable wisdom, irregardless of any imperfections that may result from the observations being unavoidably incomplete, or the resulting picture being oversimplified past the point of being useful. Because too much important information has been removed, the resulting guide is next to useless, but is nonetheless easier to explain to a mindless majority human herd.

Different societies with different sets of circumstances in different locations, can have radically different moral systems and creeds, and may build radically different looking societies, based upon these different creeds. But given the ultimate determinism of the GAAD factor, there are bound to be common elements between them, imposed in common by the lone ultimate common factor. To the extent that theses respective creeds reflect and apply the actual causality, as determined by the GAAD factor, their respective societies are bound to succeed and sustain themselves better than societies with creeds that fall shorter of the impossible goal of perfect harmony with the ultimate GAAD factor.

Virtually all, if not all of these societies, define their respective unquestionable dogmas as a morality above all other concerns, and virtually everyone within these respective societies will view their particular creed to be perfect, without consideration of any possibilities beyond the limits of what they already know, no matter how much or how limited. The control freaks of these respective societies will of course no doubt insist on enforcing everything, with absolute fidelity to their absolutist philosophy. A common element of these local absolutes, is the belief that theirs is an ultimate morality to all existence, and that moral values and principles come first, and absolutely determine everything else, including basic causality.

As a Daoist, this may be something of a biased self serving chicken or the egg sort of argument, but may I have to take a fundamentally opposite take on that relationship. Ultimately things still work the same way, but how we understand and apply our respective understandings, must be fundamentally different. To illustrate this, consider the so-called seven deadly sins. A Christian would of course believe that the morality of god comes first, and that the seven deadly sins are deadly because they are sins. But the Daoist may think that the seven deadly sins are sins because they are deadly, dumb ass! Duh! Ultimately, dead is still dead, and the causality still works the same regardless of how we choose to think and argue about it, as a function of the ultimate absolute GAAD factor.

The Hindu concept of karma, is often interpreted in the west as having a primarily moral character, with the results of karma determined by some absolute standards of moral right and wrong. Being no expert on the Hindu karma or Hinduism in general, I will not presume to provide the correct interpretation. Instead, I will leave that to the Hindus themselves, and simply focus on the western nonsense. The western interpretation fits in with the famous saying by Martin Luther King Jr., that ‘the moral arc of the universe bends toward justice.’ To some extent it is nitpicking semantics to quibble with definitions and terms, but semantics are not always avoidable or trivial. The very words of morality and justice are unavoidably loaded with connotations from history and politics, and are therefore to be considered unavoidably corrupted to some minimal extent, especially to serve the transient expediency, of the control freaks of the moment, all for the ‘greater good’ of course.

To realign the matter along Daoist lines, morality should be properly defined as the applied understanding of known causality. If there is any actual rational meaning to the word justice, it must be some function of causality, just as the conventional concept of justice is defined primarily by the common notions of morality within whatever society administers it. As a practical matter, I personally can concoct no rational definition justice, other than the pragmatic balance of appeasement and deterrence, a stabilizing mechanism necessary to maintain society. Deterrence is necessary to avoid, prevent, and inhibit bad and destructive behavior, where clear and consistent punishment provides that inhibition. Excessive or inconsistent deterrence invites backlash and rebellion, which then must be inhibited by some minimal efforts at appeasement of the rebel mob.

Stated as such, it is seemingly devoid of any obvious moral considerations, in terms of whatever the common morality may be. It is certainly a more utilitarian sort of definition. But in terms of the actual causality, it is still absolutely consistent with the moralistic interpretation of the same underlying causality. In terms of any supposed moral arc to the universe, the causal arc of the universe is simply and rationally defined as the overall net result of all causality in the universe, which need not bend to anything but itself for all eternity. The idea of bending towards justice, implies an end state of final completion, a final judgment to the end of causality, as an ultimate final result, the ‘judgment of heaven.’ But if the universe is truly eternal, there can be no end state to bend to. There can absolutely never ever be any kind of truly final anything.

To the extent any of this can be said to ‘bend towards justice’ at all, it must be a continuous and eternal process of bending, serving the same purpose of the more pragmatic utilitarian version of justice, continuously bending and adjusting, effectively maintaining the appearance and behavior of eternal relative stability. However seemingly chaotic, conflicting, and contradicting the surface illusion of things may be, it is all part of the great mystery of ‘god’s will’, hopefully to be discerned and derived from the observed manifestation of that will, AKA the karma of mad science. But it must be understood that the ultimate absolute does not ‘seek’ to maintain stability. It simply does it absolutely, and absolutely inescapably, by virtue and function of being the ultimate absolute, otherwise it is not truly absolute.

If there is no ultimate end stage, no ultimate judgment, then is there any at all? If the universe continuously bends towards some notion of justice, then the only real judgment involved is in the moment, continuously and inescapably for all eternity. Like the character Jacob Marley from the classic Charles Dickens book, A Christmas Carol ( 1843 ), who lamented that ‘the chains I wear in death I forged in life,’ we are all saddled with the accumulated burden, of all our own memories of the consequences and outcomes of all our decisions, for better and for worse, and for everything in between.

There is a story of a zen monk who was peppered with endless questions by a feudal lord regarding the nature of heaven and hell. The endless, pointless, and obtuse questioning mightily tried the patience of the zen monk, who then started berating and insulting the feudal lord. The feudal lord finally lost his temper with the zen monk and drew his sword as he began to chase the zen monk around with it, attempting to kill him. As the feudal lord bore down on the zen monk with his sword, the zen monk suddenly shouted ‘that is hell!’ Stunned, the feudal lord hesitated as he realized what was meant. With the realization of the feudal lord, the zen monk then stated ‘that is heaven.’ Here heaven and hell become states of mind and being, rather than final end states, transient momentary manifestations of our own personal human chaos arcade.

Perhaps this may be a bit too simplistic, but within this story is a very useful working definition of heaven and hell, a state of mind and being within the moment, fluctuating and adjusting in the moment, as the result of all that has occurred and been experienced up to that point, more than any final judgment or end destination. It is often said that, at the point of death, our lives flash before our eyes, complete with all the bad memories and regrets, as well as all the fond memories and triumphs. But if the only real judgment is within the moment, and perpetually continuous, then this supposed review process at the point of death should be continuous as well. Effectively, we carry our own heaven and hell with us always, with no possibility of escape or real reprieve, never in life, and perhaps not even in death.

All that can really be done, is to adjust the relative abundance of triumphs versus regrets, by changing the course of our own lives within the current moment, working our way little by little back into the more desirable direction. There can never be any point of no return from a bottomless pit, nor any point form which you cannot fall further. And there can be no ultimate height from which you cannot fall, nor run out of room to rise further. The only real limitation is the ultimate absolute asymptotic limit of being the ultimate absolute itself, since that’s taken, by definition of the ultimate absolute.

Of course, if judgment is perpetually continuous within the moment, then why have the passage of time at all? In an infinite and eternal universe, there are an infinite number of factors that would be required to simultaneously be aligned in a state of perfect equilibrium, in order for the universe to ever rest. But there can be no such absolutely perfect moment. It is as if time were the result of one absolutely incorrigibly unstable moment breaking into the next absolutely incorrigibly unstable moment, which then breaks into the next, and then the next, and so on for all eternity, with absolutely no chance of ever stopping or coming to an ultimate close in any way.

Sometimes I like to imagine this as a childlike god, playing with an infinite and incorrigibly brittle crystal toy, which breaks it’s structure at the slightest touch and immediately reforms itself into another unique, infinite, and brittle crystal, with the childlike godling constantly tapping at the side of the crystal, jumping up and down and screaming with excitement and glee every time, shouting over and over again ‘do it again!… do it again!… do it again!’, never to be disappointed by dullness or repetition, with an infinite variety of possibilities that can never be exhausted for all eternity.

Beduh Beduh Beduh Beduh Beduh Beduh Beduh…

That’s All For Now Folks!

Feel Free To Make Noise Among Yourselves!

And May The Best Noise Win!