The Nature of Man . . . . .

The purpose of this work is to trace the development of mind from an initial null state in terms of logical principles which are independent of any specific genetic constructs. The fundamental postulate is that the brain of man is initially devoid of instinct or knowledge (tabula rasa).





Contents . . . . . . . . . . . . . . . . . . . Ebtex Index

01. Overview
02. Fetus
03. Temporal and Spatial Standards
04. Percept Formation
05. Consciousness
06. The Composition of Consciousness
07. Percept and Concept Defined
08. Forced Induction
09. Free Induction
10. Sensual Standards of Reference
11. Perceptual Standards of Reference
12. Conceptual Standards of Reference
13. Morality
14. Development
15. Free Will and Indeterminacy
16. Sleep
17. Evolution
18. Summary





Mind is governed by laws which are infinitely reflexible (see index-"Nature of Existence" for further elaboration of this term). They bend elastically and in bending build up an opposed force tending to return to unstressed default positions whereas laws pertaining to matter are immediate absolutes meaning that they must be obeyed at every instant.

Laws of mind are also absolute in the sense that they cannot be altered in any way by the actions of man (neither psychologically nor genetically) because they originate in the context of the universe as a whole and are subject only to the fundamental logical principles as given herein.
By corollary from the above these rules also apply:

    "One cannot escape one's own identity."
    Any being has an identity, as that being, independent of his choice which cannot be permanently defeated.

    "An animal proceeds in its development until it fulfills the purpose of its design."
    The actions of an animal are those it is capable of. A lion will not walk like a chicken and a bird will not roar like a lion. They are physically constructed for much their behavior. (by corollary from the above)

    "A being will continue to do what it has done in the past."
    The past is the standard by which present behavior is determined. Therefore, without cause to change, behavior will remain the same. (Continuity of identity through time)


Fetus ..........

Begin with the fetus at the stage when electrical activity in the brain begins.

Information enters the brain via nerves which constitute the mind/world interface. Such information enters the brain without the presence of a context. There is nothing in the brain to process data.
Rather, the first input forms the context for processing.

In a tabula rasa state the brain absorbs information from the external world while doing nothing with it other than filing (information from sensory organs going to and being filed in hardwired sights within the brain).

This must be so given the initial postulate.

Because the brain is electrical there is a hardware output..
It is the spontaneous 'firing' of electrical signals from the brain to motor organs.
The fetus moves by unwilled muscular contractions. Such spontaneous motion creates a secondary input. (e.g. As the hand moves in the amniotic fluid the motion is sensed generating a new source of information.)

There are then two types of information being generated: simple external and self-generated external. At some time these two are identified by the brain (classified as separate types).


Temporal and Spatial Standards

The development of context is sensual The classification of two types of sensual data is perceptual. The first two percepts formed are self-generated external and simple external data.

A deeper meaning of the distinction between the two types is necessary.

Identifying the difference depends on the contextual development of a sense of statistical probability. For this, standards of time and space are required.

    The heartbeat is the brains hardware clock which becomes the standard by which input is temporally measured.
    External inputs per heartbeat (rate of input) is a form of contextual data stored in the brain. A sense of spatial displacement and position (where an arm or leg or hand is in space relative to default positions) also forms a context which can be used in the discrimination of self-generated and simple external inputs.
These two contexts form the basis for estimating the probability that an arm movement (spatial input) is logically correlated with a given external input (the sense of fluid passing over the arm, etc.). The coincidence or non-coincidence of both inputs becomes a new distinction in the types of input. i.e. double inputs which are coincidental on a regular basis (position change of arm-input #1: fluid flow over arm-input #2).


Percept Formation

Percept development from contextual data is analogous to the filling of a 'bucket' with some material (information).

When the bucket is full a percept is formed. The bucket is a statistical function which relates the probability that data points are logically connected in a recurring figure. The recurring figure is a percept. What quantity of data points is sufficient to draw a conclusion (percept) is determined primarily by context development.
Initial percepts are not a matter of 'on/off, yes/no' but rather of 'more/less, probably/maybe' (the bucket is of indeterminate size).

Percepts acquired later (example - visual percepts not available before birth) may be increasingly distinct because a percept forming context then exists. The number of data points needed to confirm a valid percept is the same as the quantity in the already acquired context.

Thereafter, the same set of sensual inputs triggers the percept, the use of which becomes new contextual data which fills another bucket. When a 'set of perceptions' bucket is filled another percept is formed.

This is the fundamental function of the mind: the creation of a hierarchical structure of percepts. And the empirical method used (accumulated experience) may be termed 'free induction' No mental 'effort' is required by this method.



Consciousness presupposes the development of context and begins with the creation of the first percept: the identification of self-generated as opposed to simple external input.

The embodiment of self identification is willed action, i.e. initial non-spontaneous movement.
Such willed action differs from the random motion of the fetus due to spontaneous electrical discharges by the quantity of motion per unit time or spatially more extensive movements per unit space. Thus, if there were ten spontaneous movements per unit time in general. and then a sudden increase to one hundred movements per unit time, the rate increase is the quantitive identifier of consciousness.

Such movements are necessarily uncoordinated, there being as yet no context for 'willed coordination'.

In accordance with the general law of existence, (see index " Nature of Existence") "All that which exists (interacts) must have form", an internal qualitive sensation of self comes into existence as distinct from other sensations.
The willing of motions (quantitive) and experience of self (qualitive) are logically congruent. The initial occurence of both is 'orgasm', the meaning of which is simply "I am" or "I exist relative to and separate from all other types of data".

The exact instant when a fetus becomes conscious is in theory observable.


The Composition of Consciousness

The proper definition of consciousness in a fully developed entity is the focus of the mind's activity. This may be understood by analogy with audio speakers. By adjusting the balance, the apparent source of the sound moves between two speakers.

Let the speakers be increased in number and replaced by activated percepts or 'concepts' (to be further discussed). Consciousness is the focus of all of these in the same manner but in an imaginary space.

The sensation of consciousness is logically congruent with the material of the brain but is not itself that material.

To understand this let a brain be flattened on an extremely large smooth surface with all connections intact so that the individuals brain cells and connections can be enlarged.
Replace every cell with some logically equivalent mechanical device (something somewhat more complicated than mouse traps with strings). Assuming a mechanical voice and ear analog have also been constructed, will it be possible to converse with the machine?
The answer must be yes for if no, at what point in the replacement procedure is consciousness lost? At no time was any substantial change made. The constructive substance is always the same (matter).

Consciousness is the embodiment of the percept 'self' (as the activity of the brain).
Other such embodiments are color, taste. smell. etc.. Clearly, the detection of a certain wavelength of light must appear to the self in some form. Any form whatsoever is possible that is consistent with quantitive material data.

What appears 'red' to one observer may appear altogether different to another but both will call it red having learned to do so by mutual agreement.
Such qualities 'exist' in compliance with the general law of existence which requires form. Therefore, the 'form' of a photon is wavelength while the 'form of the perception of wavelength is color.

The qualities of sensation in any being are constrained in two ways. They must be internally consistent as well as quantitively consistent with others.


Percept and Concept Defined

The term percept or concept used herein denotes "An accumulation of related facts and/or processes to which a symbol (representational or abstract) is assigned".

When a percept is activated by sensory data it evokes a symbol of that data. Thus, a dog has a percept 'man' (a mental picture with two arms, two legs, a head and a certain smell but with indistinct details).
The perceptual symbol is the 'form' of the percept as required by the law of embodiment.

Concepts involve the recognition of the process of percept symbolism and subsequent advancement to abstract symbolism. (Note: The act of forming percepts is contextual data.)

A concept is, in part, a percept with an abstract rather than a representational form.
Thus, an animal which ponders non-physical principles requires the abstract tools with which to think abstractly, i.e. language, mathematical symbols, etc. as well as a 'standard of abstract symbolism' (to be further discussed).

A man without a symbolic language is qualitively no better than a dog or any other animal except that he possesses the capacity to develop it.


Forced Induction

Man is that animal which consciously grasps the function of his mind and seeks to augment it by empiricalization and rationalization.

Empiricalization is the active, willed collection of facts from the external environment.
Rationalization is the formation of empirically unwarranted concepts.

That is, a man (in forming concepts) attempts to:

    Place a symbol on an unfilled 'bucket'. Extrapolate (guess) the structure and relationships of percept(s) from the contents of that unfilled bucket. Discern a recurring figure from fewer data points than the number dictated by the empirically obtained context for 'degree of probability'.
This function is forced induction and requires mental 'effort'.

The effort consists of concentration which is the holding of the mind's focus on a specific subject (unworded thought). In the absence of effort the focus wanders, being continually buffetted by external data. Thus, 'thinking' requires the cutting off of some external input. (Or, thought is 'constrained' mental activity - selective and insulated.)

Random wandering of the focus is the default condition of the mind. This must be so in order to detect a threat, food, etc . The brain scans the environment for important data. But it must be able to hold the focus in order to meet the threat or catch the food.

All animals 'concentrate' on external input. A human (that which is like a man but not quite a man) does it with internal concepts (deduction). A man concentrates in the process of forced induction.

There are three fundamental levels of forced induction.

    First degree forced induction is what an artist does while drawing a picture.
    Its meaning is roughly this: Given a system of one billion combinations of which only one million are desirable, find one. Second degree forced induction is what a scientist does.
    Its meaning is: Given a system of one billion possibilities and one unique solution, find that one. Third degree forced induction is what a research mathematician does.
    Its meaning is: Construct a System or process which will account for the one billion possibilities.
The last is most difficult because, in principle, it is without formal methodology.
The difficulty of the second lies in learning the discipline of experimentation.
The first requires an approximation with successive improvements acting as the guide to further improvements.

Note: Induction and deduction are inseparable in practice (deduction being the conscious mechanism of verifying induction).


Free Induction

Free induction occurs with only the effort required by random external data collection.
Its probability of accuracy is high. It requires much time because new percepts cannot be formed until all the 'buckets' they subsume have been filled.

Rationalization (forced induction) requires the greater mental effort of concentration.
Its probability of accuracy is low. It requires much less time because subsumed buckets are unfilled.
Note: 'Effort' is congruent with and is the identity of taking the mind out of its default state and putting it into a reflexible condition (see index "Nature of Existence").

The concept of speculation is a prominent part of rationalization. The low success rate of forced induction can be better understood by examination of this aspect.

First degree speculation is the choice of a solution from the first spectrum of possibilities.
Second degree speculation is the choice selected from the second spectrum which depends on the first choice .
Third degree depends on the second and so on.
By way of example, the probability of successful deduction to the 3rd level is 1/1000 if there are 10 possibilities in each spectrum. To insure successful free induction 1000 filled buckets are required.

Despite the low success rate of rationalization, when combined with empiricalization it provides the greater success rate.
In this manner:

If there are 10 possibilities in a spectrum, it is most probable that the correct answer will be obtained by 'trying' (testing by experiment) only five of them on average before the truth is found. The resultant success of forced induction is better than free induction by a factor 2^n where 'n' is the degree of speculation.

Recall also that the buckets 'tried' are unfilled.
Note: An unfilled bucket is not a percept. When identified as a member of a spectrum it is an 'idea', i.e. a candidate for percept formation.

Abstract principles once proven can be employed in other circumstances where they are logically constrained (deduction) without necessity of experimentation. It is therefore possible to 'learn' without verification from a 'teacher' resulting in a primarily deductive entity (a human).


Sensual Standards of Reference

Both pleasure and pain, divorced from acquired context, are meaningless electrical signals entering the brain. They become meaningful only by comparison to standards of pleasure and pain.

The standard of pleasure is fixed in the womb. Contextual, stored data consists of warmth, softness, quiet. etc.. If the womb were constructed of sharp objects what is called pain would be the standard of pleasure. But if this were so the fetus would be torn apart. The standard of pleasure is as it is out of logical necessity.

Pain is then a deviation from the acquired context.

The sensation of pleasure cannot be separated from the sensation of pain. If nothing is compared to the standard and found to be in opposition, that standard is not experienced as pleasure. It would be experienced simply as the unacknowledged 'normal' contextual state. What a sensation is, is equally dependent on what it is not. The standard of pleasure is therefore validated by comparison to pain. The initial incidence of validation is birth trauma, i.e. the introduction of an excessive non-contextual differential (one which cannot be described as 'contextual variation').

The primary standard is pleasure while the experience of pain forms a secondary standard. That standard most reinforced is the preferred form (prlmary) of experience to the individual entity. Thus, an individual may seek pain in the exceptional case but such 'deviant' behavior is inconsistent with the maintenance of life.


Perceptual Standards of Reference

The standard of perception is 'orgasm', i e. the initial acquisition of 'self' as well as the initial percept formation. All subsequent percept formation is compared to the initial percept and is experienced as a sense of 'correctness' or 'incorrectness'. (The comparison consists quantitively in the number of data points used: and qualitively as 'correctness'. )

Because percepts are the result of free induction, they are unlikely to be false. Therefore, the sense of correctness is weakened by the absence of a context for falseness, (vis. the experience of pleasure is weakened if there are very few painful experiences and is most pronounced when the number of painful experiences is 1/2 of the number of pleasurable ones. (Pleasure cannot be sensed as pleasure in the total absence of pain. But if the pleasure/pain ratio is 1:1 neither is favorable, i.e. cannot be assigned the term pleasure in the sense of 'preferred'. See index "Nature of Existence-#Logical Principles- Preference and Distinction.)

The sensual and perceptual standards are utilized by natural selection for species reproduction. Stimulation of sex organs (which are provided with extra sensory receptors) causes consciousness to be concentrated. Concentration means that the object not being concentrated on 'disappears' from the attention of the concentrating entity. Those percepts most reinforced are the default states of concentration. That is, if there is nothing in particular to concentrate on, the act of concentrating will rest on those percepts most reinforced (important). These are the standards of pleasure and inductive correctness.

When all percepts except those two standards have disappeared from attention, orgasm occurs. That is, the entity experiences first the standard of pleasure then that of 'self' then again pleasure on the return to normal status.


Conceptual Standards of Reference

A conceptual standard exists only in man and is commonly referred to as a 'soul'. It is the first successful result of forced induction acquired in the first years of life and thereafter reinforced by every attempt at forced induction to which it is compared.

Because forced induction has a low success probability, the conceptual standard has a pleasure/pain element analogous to the sensual standard.
The necessary preexisting context for forced induction is a hierarchical structure of percepts acquired by free induction. This structure is by definition 'good' but cannot be experienced as good until a standard of failure is acquired with which to compare it as is the case with the sensual standard.
Forced induction provides failure and thus conceptual 'pain' while the preexisting structure provides the standard of correctness which determines the correct forced induction solution to a given question which is then experienced as 'pleasurable'.
Hence, the first true accomplishment of forced induction (soul) is preceded by a free induction which partially identifies the nature of the mind's operation to the self (assigning symbols to groups of related facts). This is congruent with failed attempts to consciously perform that operation by concentration culminating in successful forced induction.

That success is experienced as a sense of conceptual pleasure (good) and of correctness (true).

Repeated forced inductive failures are necessarily taken as a reflection on the conceptual standard (soul) because the implication of failure is that the process of rationalization is faulty by comparison to free induction, i.e. that feeling which is the quintessence of animalness is superior to thinking (forced induction) which determines quintessential manness.
By further implication the soul is defective. And if that standard is defective, life as a conceptual entity is defective. Therefore, all conceptual beings seek a validation (reference to an external standard) of their conceptual standard from others.

The greater the number of successful forced inductions, the lesser is the need of external validation.
Youth seeks, primarily, validation while the adult , more assured of his standard, seeks the exercise of his identity, i.e. to act in accordance with his standard.

Just as consciousness is the focus of the mind's activity, the path taken by that focus (in an abstract space) 'dwells' at a position centered on the conceptual standard. The conscious activity of a properly functioning mind passes through the conceptual standard comparing and evaluating new ideas.

If the dwell of focus is not centered on the conceptual standard one has 'lost one's soul'. it remains functioning at the subconscious level.
(The subconscious is any of the parts of the mind's activity which contribute to the focus.)
An uncentered soul is a 'conscience', i.e. the signifier of an improperly centered consciousness.

An improper focus is centered on the secondary conceptual standard (that of inductive failure or an invalidating experience or often on a 'master' idea acquired from another in the course of seeking validation). This occurs at a time of repeated inductive failures and/or external invalidating experiences.

However, the most common disposition of the conceptual standard is its dissolution through lack of use. In this state the mind is seldom concentrated on conceptual matters and the 'unemployed' soul dissolves back into the infinite sea of possibilities from which it came.
Since it is seen as no more important than any other fact or is forgotten entirely, the concept of moral importance is also lost. The mind becomes a uniformity similar to that of other animals.

To exercise the conceptual standard is to use it for comparative analysis. New information is sorted according to its value with respect to that standard, filing those concepts most valued close to the soul and those least valued away.

The standard of each individual is tested against reality being exposed to both good and bad contained therein. Purity of soul requires only that it be valued above all else and that the proof of valuing be embodied in its active use.

The strength of one's soul is a determining factor in the process of giving up in favor of the secondary standard (along with the magnitude of inductive failures or invalidating experiences). That strength is dependent on the degree of generality of the primary conceptual standard, i.e. the extent of reality subsumed by it.
The range of one's conceptual existence is the differential between the primary and secondary standards. Inductive experiences, in principle, cannot exceed the range without setting a new conceptual standard.



The concept of evil is applicable to conceptual beings only. It is the conscious attempt to obliterate conceptual nature which is seen to be defective and is perpetrated by those with an improper focus 'haunted' by a conscience. This causes conceptual pain and guilt because the new center of focus has the same function as the soul and to knowingly give up one's soul is conceptual suicide.

The only course open to such beings is to give up the new 'conceptual self' or to obliterate all others who have retained their primary standard thereby 'validating' the process of giving up primary conceptual standards. The whole of which is logically inconsistent. (If it is improper to give up a secondary standard, why is it proper to give up the primary standard?)

The goal of evil is conceptually oriented and has no physical foundation. Physical life and its needs is not the basis of morality. (Physical nature is the basis for political principles.)
The end sought by evil is conceptual help or termination.
Willed damage to another is an end in itself only to those experienced beings who have knowingly acknowledged and accepted themselves as evil.



The physical development of man is arrested so as to maintain 'manageable' pre-adults. A two year old child at six feet and two hundred pounds would be an impossible burden to its parents given the slow mental development of man. Whereas a horse at two years is both well developed and capable of independent existence.

The cause of the need for arrested development is the size of that part of the brain of man which is devoted to the formation of percepts and concepts.

Primary information which forms the initial context diffuses as a 'gas' into to brain's physical structure. But the rate of information acquisition is similar in all mammals. A horse then has greater information density than a man at two years. There must then be an external 'threshold' of viable percept formation dependent on physical reality which is the same for all mammals. And that threshold is reached at a critical information density. That density is therefore reached in a small brain prior to being reached in a large brain. The horse advances ahead of man in free induction.

In opposition to the former. the carrying capacity of the brain is finite. That capacity is reached in a horse long before it is reached in man. (Or, the capacity limit slows the rate of information accumulation / processing.)

Because the intelligence of an animal is measured primarily by the amount of reality subsumed by its percepts or concepts, the larger percept forming brain is congruent with the more intelligent animal which is then increasingly more viable when tested against reality.


A child is suspended in trust of his parent. He knows that he does not know what to do to fulfill his needs and desires He recognizes that capacity in the parent and at later stages understands that some 'facts' learned from or taught by the parent are false as well. But a child is required to accept all as truth because he does not yet possess the capacity to accurately separate true from false.

When the brain is sufficiently full of contextual information and free induction percepts, it is ready for independent existence while natural selection causes reproductive ability to coincide with that independence.
A child does not want independent existence. He knows he cannot maintain it.
An adult does not want dependent existence, preferring instead to exercise his identity.
Oscillations between these two states are chaotic as believed 'untruths' received from the parent are discarded and new 'truths' adopted, thereby embodying independent existence.

Adolescence is outwardly more difficult for the male because the female retains the option of remaining physically dependent on the male. Inwardly the female has the difficulty of remaining pschologically independent in order to establish a credible 'standard of validation' upon which the male depends.
Awareness of sex, both physical and conceptual (as validation of conceptual standards), causes the female to differentiate herself from the male in dress and attitude (bifurcation) while the dominant male selects on the basis of such differences thereby perpetuating them.

The primary purpose of sex is to increase the rate of genetic adaptation to changing environment. But the psychological aspects of male / female are independent of genetics in accordance with the initial postulate.

In a hypothetical all male or all female population, by the conceptual nature of man, it is necessary that the population split into distinct male and female elements. The reason being the adopted psychological roles of male / female which exist in response to the requirements of external reality [the maintenance and value of physical and conceptual life].

The adoptive purpose of man is then to make life possible while that of the woman is to make life worth living. The existence of an individual cannot be maintained indefinitely in the absence of either.

The male psychology is congruent with the greater ability to deal with the physical aspects of life. It is characteristically quantative.
The female psychology is congruent with lesser physical strength but greater learned capacity to validate proper inductive standards. It is characteristically qualitive.

By the initial postulate neither physical male nor female is necessarily the carrier of psychological male or female. The physical being is the default condition of its related psychology. That is, the stronger body most often takes the dominant psychology (male) while the weaker body (female) takes the remaining submissive alternative. The embodiment of the identity of each is the expression of dominance by the male and submission by the female.

Psychological male / female is present by degrees in every individual but cannot be entirely embodied in all individuals equally because the identity of each parameter is violated as was the case with matter (quantative and qualitive numbers). In matter it would constitute an impossible 'immediate absolute' violation. But in man the temporarily allowable violation is one of 'reflexibility'.

The conceptual standards of male and female reflect the bias perpetuated by environment. The male conceptual standard will then be predominantly taken from the external world (extrospective) while that of the female will derive from introspective analysis of personal relationships. The initial postulate demands that male / female psychological roles are entirely learned It is also demanded by the nature of the external physical world that such roles cannot be largely undone by any means whatsoever. The identities of man and universe remain constant.


Free Will and Indeterminacy

Free will is the result of indeterminacy applied to consciousness. The actions of an individual are specifically unpredictable in principle. Random external inputs and random internal 'accidentals' (physical failures of information insulation: dying cells. cosmic rays, etc.) provide unpredictability of form.

Unpredictability of interaction is logically guaranteed because knowledge of the future in principle constitutes input upon which future action is based. It is self-referential.

Because one cannot predict one's own future action (in a deterministic fashion), the activities of consciousness are defined as 'free will'.
Free will is congruent with consciousness.
It follows then that the individual alone is the responsible generator of his own willed actions within the context of known alternatives.

It may also be understood that all discussions concerning free will are 'academic' (without consequence). No form of input or definition alters the nature of man.

By the principle of indeterminacy as applied to consciousness, it is impossible to constrain human behavior within strictly defined limits. Hence, a bifurcated graph of psychological male / female forms two normal overlapping distributions where physical characteristics determine the placement of each individual on one or the other graph. (The overlap of the physical graph is far less than the psychological graph.)
Any constraint of behavior or definition of man becomes additional self-referential input which alters the behavior and definition. Hence. man has a specific nature which may be defined. But that definition once known alters (to a degree) the beings so defined. By example:
Nature places constraints on man which cause a desire to learn about those constraints. But the act of learning constrains the definition of man (as a learning entity). This causes a desire for random information acquisition (fun) rather than structured information acquisition (school). These are 'complimentary' principles. An excess of one induces the other. It is then impossible for living entities to remain stationary in either the physical or psychological sense.

In principle all men cannot be constrained to be alike To be like all others is to lose one's identity as the unique center of existence which originated in infancy. To have all one's thoughts and actions known to others is also to lose one's identity by 'dispersal'. Hence, all individuals seek privacy and do not divulge everything known to them without sensing a need to acquire new information to rebuild a separate and distinct self.



An animal sleeps to avoid feedback. In this manner:
External input causes processing which in turn generates more processing because the result of the former is internal input. The processing result must then be prevented from causing additional internal processing or the entity must shut down external input / output and become 'introspective'.

An animal then has three principle brain functions:

    To take in information from the external environment (~1/3 of the time) To process that data for the purpose of generating output into the environment (~1/3 of the time) To continue integrating new data into the context resulting in improved processing ability (~1/3 of the time).
In the absence of sleep, suspension storage overflows and feedback begins (hallucination). Sleep is fundamentally the processing of the days activities which generated internal inputs.

Because new data generates more internal input than old already known data, infants require more sleep. Context is not yet established and there is no significant output. The infant is then primarily taking in information and organizing it internally (and little else) requiring half time (or more) sleep cycles.
Conversely elderly people require less sleep because the days experiences do not significantly require alteration of their already developed context.



External reality is the primary constraint guiding physical and mental development. Hence, genetic constructs to control the development and activity of mind beyond what is physically necessary are redundant. (In man even a sucking reflex is learned, vis. the position of the thumb makes fetal insertion into its mouth statistically obvious while pulling the thumb out generates low pressure in the oral cavity thereby requiring only a reversal of cause to learn the action.)

Man is the 'object' of evolution in a logical sense with respect to external constraints. Given elemental life forms and a gas / solid interface to inhabit, evolution will eventually produce a manlike creature with high mental capabilities.

Evolution then proceeds until it produces a being capable of turning it off.

The greatest amount of time will be spent in perfecting the elementary principles of cellular existence. Thereafter, the evolution of great complexity is accomplished with unexpected ease. It is the rule of existence that major principles present more difficulty than those they subsume. Man learns to count in ten thousand years while the most esoteric aspects of differential calculus are learned in a few hundred.



The general philosophy of this work may be called 'perfect integration'. It is the belief that all fundamental principles fit together in a faultless, seamless, logical structure.

And that there is only one such structure.

Because man is in the universe, mind is congruent with the physical universe (as interaction).
Therefore, existence is, as a whole, an entity possessed of mind.
It cannot be a discreet entity in the manner of its parts (man) but is rather a holistic entity and the context in which discreet entities exist.

God is to universe as mind is to brain

Logic and God are therefore congruent aspects of existence. Logic being the quantitive, analyzable aspect and God being that which is qualitive and unanalyzable.

One analyzes quantities.
One contemplates qualities.

Analysis produces understanding and the means of physical existence.
Contemplation produces contentment and gives meaning to life.


Thank you for your patience and interest

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since 2/1/97
. . . Type : Cosmetic