Body and Mind Hypercolor Symmetry

Body and Mind Hypercolor Symmetry

L. Edgar Otto 11 July, 2012



From the view of the compactification phenomenology this is intelligible but remains a partial generalization as one of the theories of everything.

We can see it as obeying the basic concept of quasics as a paradox of similarity and as a general connection between objects like the envisioned (as drawn) six dimensional manifolds, supposed of the higher hidden broken symmetry dimensions. From an isolated view of the manifolds as if the surface of all sphere were connected and yet there is no path to walk say from the surface of the earth to the moon while remaining in some space of continuity.

To accept that these have an abstract but physical connection is to find a generalization of the physics that such theories find in experimental experienced evident in the distinguishing of great grand symmetries of higher dimensions and of the hope dreams of our intuitions where they stand as sound subjectively. I find it therefore a surprise via reductionism that such quasic like in a quasifinite world connections can have a concrete ground to which parts of natural physics and mental effects are held as vague and mysterious at best, a delusion of metaphysics at worst- these confused in non-necessity and the resistance to the desire to understand the next level of design and truth of theories.

Such truths of say the extra sensory, or of effects in the body electric between the trans quantum ideas of symmetry in the simple and universally sensed and speculated end of our enquiry that leads to the gene, then cosmic code expressions can be hidden to such higher broken symmetries of logic and thought that in the desire to hoax the belief upon others and ground

This mountain is not a struggle to reach the top as much as it is a struggle to fly above and move mere mountains themselves.

the judging of them even the assertion of the truth of such light of the mind can make the view invisible and distant from our reasoning unto disbelief. This is true also for those in faith who hoax themselves.

Why then otherwise are quantum physicists drawn to mountain climbing? In the sea of new physics we swim as if such mysteries are to be known, as if to fly in all the degrees of freedom- not a world of solid ice and simple motion not overwhelming the endless depth of the widening ocean. Yet, childlike into such kingdoms of contemplation we tend to want to teach or as if a child ourselves display our discovery of first our own as that of our own as first in the world. A measure of a theoretician is how well he can intellectually consider and distinguish this possibility of uniqueness and originality.

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The Scientists also Rage Against the Dying of the Light

L. Edgar Otto 12 July, 2012



But is the reality so contained as an existence between the sensed abstract extremes as a possibility a form of evidence beyond our intrinsic structure of desires to which while we all may experience and try to justify or make sense of we can find certainty in such evidence in the moment or in the possibility of some perfection at an end that in experience seems as well a view always out of reach and only in reflection upon the nothingness nearby, out of sight- that is, beyond fundamental geometry?



The assumption or doctrine that all sentient beings or just all living beings must eventually die, face some idea of a transformation of state to that beyond if any, communicate and recover bonds otherworldly or hidden in our memories and presence, is an influential and yet a fatal assumption in so far as natural or scientific cures are within our powers and command. It is not unreasonable to imagine or want that at the boundaries of such states, beyond geometry and physics in their usual sense and as non-necessity some sort of endurance or transfer of endurance to new states here or in the hear after, an analogy to the significance of human efforts of thought and art, the possibility of recovering what is lost in our intellectual history.



But the pragmatic and honest evaluation by science as long as it does not become a hoax of drama itself as a sentient and intellectual pursuit of enquiry as the first general method of wisdom, of theory, would not be intellectual or sentient without the consideration that all things in tandem with the unknown are temporary despite the promise or the wanting, usually the stick and carrot held before us or the filling of some lack rather than the need to gain or explore something new, that ultimately controls the masses by consensus or reasoning by fear more than work and knowledge- that nothing is unique as under some imagined heaven and no great work of art endures or is of noble purpose.



That said we can only half reflect on the truths of the universe despite what we may feel, but that half is all important that our species in in theory at least may grow, and replicate within our bounds perhaps to leave in a time of abundance of stored light in grain our variety of crops, our seasons of flood, our limits of raw materials, of water, of the engine of light and time itself, both in the debatable histories of this world and struggles over its worship, and in some place to which on some abstract structure there is abundance that we individually or together, eternal or everlastingly, may understand as the nature of the soul.



Yet in our hearts we know there is more than these well-known truths and speculations which will pale before the evidence that time is concrete in its tenses, and so the future. The state of this world then is that in our infancy as a species we have to learn to distinguish the creative in this world as to what can be said the real or the illusion and not take a side between them like children trapped in an argument that feeds upon their own immaturity then to undertake the idea of the unity of creative science and philosophy and their shadows of art and religion, perhaps in the intelligible design of things, even more to come.



Only with such a climate of equality, of Liberty, can we trust and depend upon our fellows as professional in times of personal crisis, the mission of our universities should not be that of social engineering, if the world was all social workers who would get things done, who would stand out in the bankruptcy of individual and truly social ideals? Can a future generation forgive us any more than we can forgive as brothers the idea of some distant, perhaps benevolent God against the indifferent universe our imperfections to which only in the expediency of the present we whitewash away for the sake of the business of living. Perhaps we are afraid that those new souls, immigrants to our nation from the future will forget us as they in turn if we suggested to them right and they can think on their own, and they can truly weigh such things with objectivity of merit, will become a mass of locusts arising as if evil or a curse of self-proclaimed gods who let us note may just hold the ethics of this world- all of which is a non-necessity, as if but a machine.





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