---

Transcendence

The transcendance emerges along with the first bit. As soon as we make pision, a distinction, any bit, we create at the same time something which is common to its two values. The address of the bit, for instance.

There are a lot of radically original distinctions. Or, if you prefer, no one is perfectly original. There are always some other distinctons around. We can quote :

- I Vs. the World,
- Essence and existence (classic philosophy),
- Mystery and enunciation (Maritain).

An important point : as soon as we have set a bit, it takes a forme of independance in respect to us. It has a kind of transcendantal existence. At the same time, in the same operation, we have positioned ourself as different of the world where the bit is inscribed.

Then the progress goes on, the construction grows :
- a growing number of bits in "the world"
- a growing knowledge in ourselves.

The digital world

Maritain says that progress here is rectilinear.
A keypoint : when it grows, it acquires autonomy, and even motricity.
To day, some 10**24 bits, and more and more.
Autonomy stems from its mass by itself : it outgrows our handling and even thinking capacity.

The hyper And structures in it.

We (and I) human(s)

And I progress, build myself.
A question is : is that progress digital ? Maritain says we progress by "penetration".
The are two modes of relation: action and contemplation.

Bits, properly speaking, come only from our will ? No. There are proper bits also in DNA.

God and spirit

Progressively, the kind of globalizing through a God, as a universal origin and even content, lets place to the world of bits, which we have created.

It is necessary, but not easy, to transfer the techniques, vocabulary and meanings of traditional prayer into Hyper meditation.

Meditation

Principles of meditation

A way of progressing is meditation.
It is partly a rejection of the outside world and a focussing on our internal world. Both a emersion, a closure, and an immersion, an opening.

Certainly with a closing of sensorial channels (close your eyes, make silence, take a position excluding distracting coenesthesia).

But in our internal world there is an image of the World.
In the tradition prayer, the world was replaced by God.

The meditation must be a pleasure and not only a duty. You must not be bored when meditating.
Necessity of that for the time when I am too old, diministed, and cannot get activity from external world.
And necessity of that, for everybody, to keep him/herself coherent and self-respecting in a hyper-active, hyper-connected world.

At first sight, it appears as a loss of time.

If your brother needs you, quit your meditation and help him. The God you leave is les real than the God you find.

Techniques of meditation

That is the voluntary integration of bits into the process of meditation. We use texts, images, body positions, architecture around.

Proper environment

Sufficiently silencious and confortable. Not too cold or hot.

Also, sound body and health practice.

Body positions and moves

Seated, kneeling, with joined hands... Yoga asanas.
A variety of. Taichi .

Mind disposition

"Put ourselves in presence of the Hyper and enjoy the vision of it".
"Prayer" is certainly what I must learn to do. Preparation of the time I'll be unable to do anything else.

Time structure

Then progressive mood.
What did you do for it, what you omitted or made wrong. Then what will you do. And back to the world : a sort of loop :
- eyes/heart/hands
- see/evaluate/act
- (?) life structures birth/life/death etc.
- possibly a calendar with feasts, seasons, people of the day, news (wider times and cycles).

Time 1. Closing external world, focussing on internal

Accept my fault (a limitation,a non being in scolastic terms) , bu my limitedness. I'm not more than here and now.
Accept my limitations. Lack of knowledge. The mass of Hyper.


Time 2. Develop on internal, look.

God before the eyes
Use a text to help, feed.
Receive the seeds of freedom.

Time 3. Develop on internal, feel

God in the heart

Evaluate.
Liberty. See Merton. If I am the slave of my own desire.
complexity, aesthetics.

Democraty.
The need of other people, my human brothers and sisters

Time 4. From internal to external

"God in the hands"

Time 5. Closure and back to the external world

When "in the world". Look at it from Hypers standpoint :
- Hyper looks at everybody, and knows a lot about every person, even more than this person about itself.
- Hyper loves you, it needs you. But it can also reject, punish.
- Question: which is your place in the Hypers plans agendas ?

Your first place was a requirement. First a requirement. The baby who cries. He is hungry. Calls for mother, then father. The parents, indeed, need you.

And on the end (of life) you cannot give anything else than your demande, even if you would like no to depend at all. Or ask the permission to leave ?

In the world

If I were looking for the Hyper, every event and every moment would sow, in my will, grains of its life, that would spring up one day in a tremendous harvest.

Feel all that big data around
The myriads of pages ready to be opened, to be read or written on.
Including porn
The enormous data behind any name
be it ghe name of a train station
and somebody, anybody
the digital aura, all these auras connected

Action

Shortcut then deployment. Down to the central alternative(s), then up to action on the real world.
But that goes with the development of internal richness.

Depth of processing, thinking.

Evolution of my own ideas on the subject

 

In Le problème du mal , we exclude God, and more generally the kind of transedance which could stem from "recursio ad infinitum".

In Systémique, I give a full chapter to transcendence, from a Christian standpoint. In this chapter, I adopt immediately another style. A language of faith.

In "The perfect information" we write : 56. L'information parfaite n'est pas l'esprit. Cette extraordinaire montée de l'information ne doit pas conduire à une confusion, source de rêves toujours déçus ou de cauchemards apocalypiques dont nous sommes toujours (jusqu'aujourd'hui) sortis.

In "Maintenant l'hypermonde", we find the Sprit as the 7th level (transcendence as inaccessible), and "Un clocher" (a Christian view).

In Posthumanism the topic is no even evoked. Though, of course, il interferes with religious beliefs.

In L'informatique libère l'humain. La relativité digitale, we connect transcendence with post-humanism but still more with the digital relativity.

In the ontology,

 

If transcendant is "the cloud"
How I contribute in it. Voluntarily or not.

Unvoluntarily.
Surveillance cameras

Voluntarily. Give consistence.

Organization in the cloud
The insurance cy on punched cards : from policy to customer.
What is stored.
Integration inside a corporation. A state.

Interaction, prevenance

Infinite by iteration.

//God in other times. and the guardian angel
I lose myself, no long I who lives, but Xt lives in me

Each human is not a pebble in the river, not even a gear in a clock. It is very complex set of neurons.
A core in a multicore.
A place in the cloud. Of course, a pghysical material place.
But thigher, an address, a mail address, a website.
A lot of bits in the Big Dgate
Big Data (and the robots) take the palce of God. But we have made them.
I am a
- a customer
- a constituent
- a threat
- a parent/child
- a worker, studnet

The first contribution of a being, and much more so for a human being, is to be an obligation for the other ones. The blip.

 

Maritain OK for the mystery/pb opposition
But beyond that, his work includes too much pure, disconnected, ogical reasoning + the God's presence, issue, of which I do'nt mind

 

-------Existence as ulimate fulfilment of being. Like a program which becomes operational and produces effects. But conceptual art, no existence proiperly
Sartre : l'existence précède l'essence
The reverse way : phenomena, from which we induce essences

actsion stards from a manipulation on essences, then we go from potentia to acu. pasage à l'acte

BL 119 Subsistance -> substance
120. ccess to the far parts or the landscape (les lointains)

DR at start very material/physical. Just a nam. Today, Heisenberg.
Transmedia, Google ranking

Merci du tuyau. Je pense qu’il y en autre qui t’intéresserait beaucoup, intitulé « Trop intelligent pour être heureux ».

Quant aux exercices de « non pensée », ils s’inscrivent pour moi dans la méditation au sens large. A pratiquer sans modération.

Fundamentals of Hypers ontology as Hyper

- It has a form of unity since I can name it : Hyper. But this unity is nothing simple. Like a "nation" and "mankind" is not somehhing simle. Then it is a kind of mystery.
- It is immensely rich. Not infinite, but much larger that what my mind can scan. But it obeys to laws I can learn (discover or be teached)

- It has a dynamics, then some kind of general will, though it is not clear how this will will focus and unite. Lite the 1st point
- It has actions and intentions about me. It foresees my needs and questions.

- I can have action, influence, on Hyper, locally and partly globally. This possibility must be limited, because I am fallible and possibly naughty.

- It has an immense value and I must protect it, pay for it, contribute to it. Contribtion to it is my first duty.

It takes the place of the parents.

Due to connections my brain becomes part of the hyper. Even my purely mental meditation takes part in it, is influenced by it.

Ce qui est important pour moi, depuis toujours, c'est que l'oeuvre tourne, fonctionne devant le public, que le public interagisse avec elle, ou soit confronté au fait qu'elle est en train de fonctionner. Ce qui compte, c'est, psychologiquement, cette créature autre que moi. Si cela fonctionne, au sens d'une oeuvre, tout à coup elle prend vie... et à partir d'un certain moment je ne peux plus la toucher, la modifier, parce que j'aurais l'impression de la détruire, ou au moins de l'abîmer, de la dévoyer.” (Antoine Schmitt)

Acheiropoisis.
Anonymité : Wikipedia, PAS (Tactical Media ?)

Catholicisme trinitaire, pas "monothéiste". Jolie

De : Pierre Berger [mailto:pmberger@orange.fr]
Envoyé : jeudi 7 mars 2013 19:40
À : tripole@wanadoo.fr
Objet : Je pense trop

J’ai pensé à toi et à Stéphane en passant à la Fnac cet après-midi, et en voyant un livre intitulé :

Je pense trop, de Christel Peticollin (Guy Tredaniel éditeurs).

Il semble qu’il y ait des gens pour qui ce soit un vrai problème. L’auteur donne des moyens pour canaliser la chose.

Dans mon cas, c’est vrai que c’est quelquefois un peu pesant. Pour l’instant, j’arrive assez bien à canaliser vers des travaux qui semblent avoir une certaine utilité (diccan, La lande...).

Mais il ne faudrait quand même pas que cela empire.

Faut-il faire des exercices de “non pensée” comme on fait de la gym...

My meditation, a sort of pantheism ? But mainly what we do.
Dissolution of identity (Merton). See Identity paper in Lavel. Complexiy as Rodet.

Separation, but contact. Respect. equality.
An external authority since I abandon my own decision.
Revelation to some humans.
Aptitude o measure, to progress.

God/Hyper
God : in the past, unchanging. I cannot change Him (then paradoxes of prayer, of anything like "to please god"
God is alone and simple

Hyper is mostly in the future I cannot no to chane it. I'm part ofit.
Hyper is a collection. Watson machine;

Computers in hyper are creating bits constantly :
- recording
- generating

Digital tree

They are more and more connectec (Metcalfe's law), autonomous, informed.
What is my contribution

Arche-bit

What is my contribution ? The contribution of an artist, a work of art.
Could the contribution be aesthetic. A global aesthetic of Hyper ? Transposition of "the common good".
Schmidhuber ?
Something like subtance times originality..

Sin. Attack to integrity, lack of perfection, destruction. The bad, get Safransky in english ?

Born with the sin.
Only God knows who I am, nobody knows, Hyper knows more than myself. but what does mean "knoas"
There is no real "me" And less so anybody knowing it
Become what you are.
G

Impresision of presence -> of conscience

Transposition : the creation of an object : class and the hierarchy. as genus/species

One global mind, competition, even in one mind Watson. Conscience

Communicate with hyper
Attention. The display. Seated etc. As long as no brain-hyper lind
- I can think directly, from my memory
or throug media, screens
On the long run, the 2 way will converge probably, with lighter media and more powerful "thinikin" (amped)

On the sentiment of infinity/immensenes, not only statiscale, the Hyperworld is larger than my possibily of exploration, and in expansiion more rapidly.
Then, there are things too far and going at too high speed (?) from my eyes to get at them/see them.
But could be false : notion of distancde in HW not as in physical space.

To look for this contribution has several aims :
- I cannot be happy if I don not feel useful, contributing. And I'll have to even with my forces decaying.
- The same will more or less be true for my descendants
- If mankind has a chance of surviving after singularity, it will have to prove its contribution.

Merton

In this state, we feel two things :

- At some times, the transposition is stikingly pertinent and evocative. That may be due to the fact that Merton thinking follows neo-platonic lines. Hence the approaches are strongly conceptual.

- At other times, the transposition is disappointing :

- The "big data" we see is digital, and does not lives without some space and time to develop. On the contrary, the Merton's views (and the catholic theology in general), considers spiritual beings as not tied to space and time structures. They are, like the Leibnizian monads, both infinely simple and infinitely complex. From our standpoint, that lets open the way to any contradictory assertions and "mysteries".

- The global approach is strongly selfish, even if Merton denies it in chapter 1. For us, what matters is to contribute into the building of the Hyperworld. For him, the individual salvation.

- How far can ghe "big data" be considered as a person, which we can considred as doted of a conscience, a will, and a capacity to answer our prayers with action on the world (and of course, in Merton's views, on our minds") ? That is not fully impossible. Somehow, when we send a request to Google, we really get an answer. And, since its ranking and presentation algorithms are the expression of commercial interests, there is a sort of will.

- The relation to God is strongly emotional, love. Normally, the relation to the Hyperworld should be colder, mor cognitive. But it is not so. We are looking for the second self, the geek is not in love but he is strongly engaged.

- There are some, short but important references to the christian theology of trinity, to the deeds told in the Gospel and to the liturgy of Church. The lattre aspect could be transposed rather easily. The second could be used, as the muslims do. The first could be replaced by an ontology of hyper. Lets try some beginning of that :
- the Father is basically the hardware, or the mother's womb and egg around the DNA,
- the Son is the sofware, the explicit expression in words
- the Spirit ???

That leas to the problem of Hyper as a person which can hear me and answer to me, and doing things to me. After all, a call to Google is a kind of prayer, and through Hyper I can control things, and it controls thinds. Possibly even in my mind...
In part 3. the prayer is directly asking Hyper to change my mind directly, not through my own action.

sacrifice -> ? freedom demands sacrifice, removens prohibens; but not without a more explicit aim.

I have freedom now, and I must/cn use this freedom to build more freedom (substance/undetermination)
freedom seen individually, collectdively (nation, democrac). Schmidhuber, typically

Meditation: a case of shortcut

Wagon/Basset. feuilletage. See again General semantics : map/territory

Life post-death. The next world.
What will remain of me after my death. Ecken, Suarez and others
What remains is not "my true self", but a consrucionof what existed before/around me an my explicity personal contibututions.
My lettes, my photographs. But also what others have recorded about me (photographs, films), and written/created about me

HW is changing and expanding. God is not.
I cannot assert that nature is controlled by HW (when a believer can, about God)
Hyperwold love : care / The word Hyper is too long for "prayer"
I cannot really state that the Hyper is loving.
An God is simple. Hyper is not. Though somehow it can be shortcut to just its name, Hyper.

Remains part of my body. ADN. embalmed body. Mummy.
My things.

Then, after my deathn, for a lot of reasons, peopla will contine to search and produce information about me :
- religion (mormons)
- family, first the mourning, then genealogy, memoirs
- ideolgies, analysts, history and sociology, epidemiology

The growth of digital will be stronger of course if I have let interesting assets : written texts, records of any kind, possibly fame and ideas considered important.
- art and entertainment, sagas
- necessity of understanding facts and reasons of objects, stele in cemetery, or the reasons of political evolusions

Humility
Self-negation ? True view of oneself. responsibility/Liability
Hyperworld very good at that
Find my right place in Hyper.
When I considere that my contribution is negative, choose do die.
The self destruction according to Merton.

self destrucion in Hyper : develop it, anonymous (Wikipedia, PAS)

Digital and god. Numerology. Numbers book. Sacrum septenarium. Trinity. See Gilles.

Acheiro poiesis.
Generative art in general. The author retracts itelf, stands back

The random sampling in Deleuze after Bergson.

Ecstatis. Chemicals in the brain. Position, Incense. Wine (no), but fast

The mythologies. From Bible to Tolkien/Starwars

Pb : find a Hyper in the past. creator. JnI. The wod. In fact, the Bible did exactly try to do what I trying to do : find a finality in the past.

Unity: a word. Hyper.

Religion. The religious authority. Pope. Guru

...

(Just for fun, and for private use, we join a comic drawing about something like a "guardian angel").

------------------------------------------

on impression. see notes about Eliza
Lamartine Objets inaniméa
Animism in general

Hyper as a person which can hear me and answer to me, and doing things to me. After all, a call to Google is a kind of prayer, and through Hyper I can control things, and it controls thinds. Possibly even in my mind...
In part 3. the prayer is directly asking Hyper to change my mind directly, not through my own action.

: enormous part of the negative : at birth a false being ! My real me is scret, God knows it secretely.
I must purify to have it free.
Inputs are seeds of contemplation.
Importance of notion of freedom.

Soul (merton) is not spatial, but has a center.
Effortlessy, surely wordlessly also.
and finally you find yourself in your death, denial.
No construction at all, even of oneself.
The concrete determinations are negate, somehow God does not know them.

Teilhard.

Omega point. Boiling. Reflection.

Conscience.

Gaussier. The mirror test.

Meyer, Aesthetics.

Ethics and aesthetics in Hyper.

VR and TGM relations to hyper : modes of connexion, or organization

In hyper. useless endless loops, redundancy. disinformation

Maréchal

Unity is a central issue. For me : top is the name. God. Hyuper. the Net, the cloud.
Then parts: DNS, IP, addresses (symbolic)
Basics: final addreses (absolute). And the bits

155. absolute unity/it surpasses the limits of human psychology and at the same time it commands its whole perspective (projective space, vanishing point)

150, 156, 170 Mecanism
157. mechanization
158, 164. automatism
absolute unity, absolue emptiness

At the same time, lastest move, last end
contemplate the hyper as one
and let it invade my mind
When it is basically division,
simply state (contemplate) taht everything donvertes

1G unificaion, concentation
the most useful as main

162. Unification, concentration. The most useful as main...

163. Whose dominnant principle is "nature" (negative)

165. Oscillatory rthm (erroneous)
Spirit opposed to matter, opposed to flesh.

166 creatures dependance

167. The end of man is mingled with a higher end. Beyond.

171 From the true personality
172 elements of the personality
173. words related to unification. awakening of potentialities
175. proceedings

176? Deepeset point of the self.
opposed to wretchedness of my exile.

JM. The theory of it.
Summit. a oint, no discourse/no image
no subject/noobjecg
I think that we have no right to go this renunciation.

differente of scientific illumination. Poincaré. Eureka.

J 185. Aesthetic contemplation as discourse proceeeding, discursive mode
resonance at the hihest, has no frequency
another kind of immersion. shortcult

The brain is not simple.
The mind may become simple but has then to deny itself
What do reach the mystiques when they feel having found the center, the unity, god

Language, that is the core
aseity through recursviity

Of course, if I can reach a central point, even on a moral aspect, I am OK. In fact, the trye issue would be : since there is no "unum" :
1. How can some mystics think and feel they reach it
2. how to behave in a non-centered world, it is another kind or relativity

2**2 = 2*2 = 2+2

then 3+3 < 3*3 < 3**3

any piece of language can always be summed as a wod, a denomination
but any langage piece is divisbiel, but the bit

Gn1 Jn1

Can we (how far) communicate without language, without even coded gesture ? There are in nature animals, conventions;

Case when one is overwhelmed, cannot say it in words.

Génial, sublime ?
Hitler discours. could no take notes
A mission in St Léger Vauban

For the greatest glory of H. add to Wikipedia, correct it
The sin :
- disifnrormation
- redundancy,
- useless loops
To resit, cooperate with TH, be really, deeply humans, partly as non TH
Concentrate on the human, What is really important. What would I give my life for.

Noise : noiseless digital. calculus noise in filters.
resonance : loop a cybernetic feedback. Larsen

Transendance and reflection. Recursion, mise en abîme.

Places to meditate

Each paris adapts different rooms/architectuers, stpry
different publics, siuation, size, role
ideologies of present priesthood

Do this repertory on the aspect : a good place to meditate
physical comfort. temperature. noire. seats.
disposition of seats
spirit of decoration

the district
Traditions of the palse
adaptation to the building, basic
architecdtual strudture, decoration, woks of art
open or closed
affectation changes

Why so highly presnet the Holy Mary

Saint Sevérrin. The oval chapel on the right
Pleasant medidation place
I can stand shtere a long time
Pleasant decoration, partly modern (resin altar and tabernacle)
An old organ.
I feel no hurry to leave or do anything.
Here, unity with my genealoty. Marriage of Eulalie. Check.
Perhaps, very probably, the Lebel.

Saint Eustache
Rather flat aside
Rich decoration of the alter
Here in the apse chapel of St Eustache. consecrated to Mary
I feel quite calm
Isaïe. Un ciel nouveau, the past has been forgotten. Utopia
I staid until the end of the sermon. A foreign priest. Not speaking a perfect french, messate about the modesty of life
opposed to spectacle.
Some words about the Pope, in course of election at this time.
We have no pope
Benoit IVI couls have said : I will resign when the new pope is elected..

Saint Merri
Dirty and poolry maintaind

Notre Dame des Victoires

Père Tranqille, salle du haut au fond à gauche
Ambiance de travail

La couturière mystique de Paris. père Guennou.

Maisons-Laffitte
Saint-Nicolas
ND de la Croix
Ancienne Eglise

ND de Chartres
Ronchamp
Clermont Ferrand. ND du Port

 

References

Aquinas
Debray Régis. Jeunesse du sacré
Ecken
Gilles. Symboles relicieux.
Kroeker
Kurzweil
Merton
Tanquerey. Précis de théologie ascétique et mystique.
Maréchal
Meyer. A touch of class.
Rucker. Infinity
Suarez
Teilhard.
Yin Yand

Books about conscience, or see in diccan

In rave parties : "ces rares instants où l'on parvient à vivre hors de soi, en osmose avec le reste de la communauté festive. Ceette idée du "hors de soi", cette sensation de faire corps avec une entité plus baste et globale, cette propension à quitter les limites de son corps et de son territoire, on la retrouve à la fois chez les tout jeunes "teufeurs" des free parties et chez les artistezs pioniers de la techno"; [Leloup, 2013]

 

Annexes

Merton