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Draft Segments from my book "The Less Than Jolly Heretic"

Updated: May 22

There is much to be said for sociobiology and Darwinian evolution, but evolutionary psychology has dropped the ball in this research tangent on account of a pandering to pharmacological psychiatric orthodoxy. Better to forgo this bio-reductionist paradigm in cognitive science altogether, given the advances provided by Mario Jibu and Kanio Yasue in their quantum brain dynamics research showing that physical substrates in the brain potentially manifest quantum field phenomena, consciousness explained by fundamental quantum mechanical principles as an alternative to us taking the basic constituents of a brain as single neurons in networked organization, our focus on the chemical gaps in between them, a new understanding, with the computational orthodox theory better suited in reality to those dealing solely with machines, much as AI advancements themselves, a very popular topic in contemporary technological research, cannot provide us with machine consciousness, computers lacking all self-awareness, emotion, and conception of beauty, bereft of joy, or awe, or delight, loveless and wholly insensate, and even before we consider the full limits of Artificial Intelligence as presented by Hebert L. Dreyfus in What Computers Can’t Do, and in Shadows of the Mind by Roger Penrose, and also in his work with Emanuele Severino, Artificial Intelligence Versus Natural Intelligence.

Indeed, the quantum understanding of the brain has also been explored in detail down one new research theory’s hypothesis by Henry P. Stapp in Mind, Matter and Quantum Mechanics, discussing the Newtonian Process II component dynamics in which the lateral velocity of calcium ions entering the narrow ion channels of the trillions of nerve terminals between nerve cells increases on account of the quantum uncertainty principle, causing the cloud structure associated with the ion to spread out, the spreading of this ion wave packet meaning that the ion may or may not move from the channel exits to trigger the vesicles that release neurotransmitters, much as the Process I component of brain dynamics that involves the agentive mind analyses the operators that correspond to intentional actions as the quasi-stable harmonic oscillation states of macroscopic subsystems of the brain, each action extending nonlocally and representing a single conscious thought, with free choice over the occurrence of a Process I event influenced by the quantum Zeno effect by which increasing the rapidity of similar Process I events holds the brain state in place in an intentional choice “Yes” feedback despite the Process II mechanics that would swiftly produce a “No” feedback. This research is based on the Copenhagen quantum theory of Neils Bohr and Werner Heisenberg further developed by John von Neumann and Eugene Wigner.

This can be expressed by equation in symbolic mathematics also. We can represent the quantum state S of the system being acted upon by Process I mental action as changing to a new state S’, the sum of PSP, the “Yes” feedback, and (1 – P)S(1 – P), the alternative “No” (“Not-Yes”) possibility:

S → S’ = PSP + (1 – P)S(1 – P)

The projection operator P is required to satisfy P = PP. This implies that P(1 – P) = (1 – P)P = 0.

Given the formula for the probability that the agent will experience the feedback “Yes”, with tr representing a cyclical trace operation multiplying together any two operators (the quantum analogue to the classical process of giving a priori weighting to equal volumes of phase space):

tr PSP / tr S

Let {P} be the set of actions P that correspond to possible mental intentions. Then let P(t) be “the most probable P in {P}” i.e. that which maximises tr PS(t)P/tr S(t), where the probability is defined by brain state S(t).

The formula for the transition from the state PSP at time t = 0 to the state (1 – P) S(t) (1 – P) at time t is:

(1 – P) e-iHt PSP eiHt (1 – P) = order t squared.

For small t the expression eiHt becomes 1 + iHt + order t squared.

There’s more where this comes from. It’s best just to pick up the book if you really must have the idea written in this way for it to make any sense as a hypothetic explanation. It’s hardly adding anything.

We have already gone one step further than this, prior to the unnecessary invention of Stapp’s research hypothesis. If only more of the public could drop their infernal preoccupation with reductionism to the microscopic elementary dynamics of neurotransmitters, cosmological physicists and philosophers generally being more astute at handling the theory of mind vital to discussing consciousness than cognitive scientists, psychologists, and neurologists, the main model of the latter groups retained in that quantum consciousness upgrade remaining closer to the original synthesis of chemistry and computer science than a branch of biology or anthropology, much as yes, we do have brains of a billion neurons which one still could, for some reason, break down into pieces instead of considering the macrostate of all this assembled biological matter as what is, in mathematical science at least, a statistical whole, rather like what can be understood in the questions posed by thermodynamics problems.

With more sense than the clockwork ‘compute or else’ chemists above, Michael Lockwood has contributed his own research on neurophysiology and on a quantum mechanics that considers biophysical macrostates in a marvellous introductory book titled Mind, Brain & The Quantum: The Compound 'I', including a thorough philosophical introduction and a critical evaluation of current strong reductionism materialist biases for the individually microscopic and the unconvincing and erroneous adoption of behaviourist methodological functionalism in cognitive science and neuroscience, his detailed work bolstered by the research of Stuart Hameroff, suggesting, as with Roger Penrose, that the phenomena of consciousness could arise from an adjusted quantum gravity model utilizing Einstein’s general relativity that  describes the physical wave function collapse of isolated linear eigenstates in quantum superposition, following the Schrödinger equation, the extremely weak gravitational force supplying a small energy uncertainty, not in direct competition with other biological process energies, that allows choice between separated spacetime geometries, with quantum channels formed from the electric (and magnetic/electron spin, and a possible synergistic nuclear spin) Fröhlich-type coherent oscillation of coupled dipoles (the dipole states mediated by London force attractions among phenyl and indole rings of animo acids) at Planck scale, a resonance of 10 MHz with coherence times of 10-7 seconds, and with their own discrete instances of accompanying spacetime curvature, 32 resonance rings in helical qubit pathways throughout non-polar hydrophobic pockets of delocalized pi-bond electrons inside the tubulins of polymer microtubules, hollow cylinders in a polarized array that make up the cytoskeleton of neuronal dendrites and function as protein transporters for neurotrophins and organelles, the Fibonacci geometry configuration of the 3-dimensional lattices providing quantum error correction, thus resisting quantum decoherence, this ‘wireless communication’ of axons via a fractal arrangement of resonant vibrations with a diameter of around 100 micrometers occurring globally across all neurons of the entire brain, building on the former hypothesis of the entangled electron condensates potentially jumping to other neurons and gliocytes by quantum tunnelling across synaptic gap junctions, further postulating that this quantum activity is the source of the 40Hz Gamma rhythms in humans, the neural oscillations that correlate with large-scale brain activity and cognitive phenomena such as working memory, attention, and perceptual grouping. Jack A. Tuszynski provides additional resources to explore in his Molecular and Cellular Biophysics and in The Emerging Physics of Consciousness. I'm sure I'd be in a padded cell in some long-term institution by now if I'd tried to put this to my NHS psychiatrist.


In general, lifelong, any conversations I have had with regular friendly acquaintances are always dictated by the other person, pushing me off highbrow cultural topics, or academic ideas, or meaningfulness, and back into the realms of crass entertainment, or hobbyist escapism, or small-talk, as, routinely, I am gawped at, or told that they don’t know what I mean or what I’m talking about, or “can we talk about something easy now?” or “can’t we keep it light-hearted?” or “stop using big words”, or exploded at if I pass my ‘xyz’ non-liberal remark, and  I am forced into silence, or just pinned at length as they tell me about their latest favourite movies, or Games Workshop models, or popular music, or their day at work (or just their salary or their hours or their boss), or from their drinking on the weekend, or something on Facebook or Instagram, a film celebrity or BBC icon, something on their phones, a bit of media news, or anything insubstantial and banal, like a one way show-and-tell. I no longer know how to approach them in conversation and imagine it worse with the rest of the public.

I no longer have a shared frame of reference, knowing from experience that they have no background knowledge on anything I want to say, and no curiosity, or inclination to inform themselves on it. It’s not just that I must listen to their ignorance and childishness, it’s that I’m simply ‘not allowed’ by them to talk on anything substantial, anything “deep and heavy”, as I’ve heard them say. I barely speak at all these days, frustrated and sad that my thoughts and interests remain always inside, unshared, any confidence I had clawed back by adulthood now at rock bottom again. Almost all the time I’m just listening, as others rattle on and on and on, hardly noticing that all I’m doing is humouring them. Weary monosyllabic responses, mute, gloomy, unsmiling, having not laughed in many years, forcing myself to politely answer, to feign some interest, bored to death by their monotony and overwhelmed by the disappointing crassness, preparing my familiar “oh, I’m ok” response for the opening seconds of each meeting, delivered softly, barely audible, a formal concession to pacify them, knowing from experience that they’re not really looking for me to say otherwise. It’s impossible to gain confidence knowing others are clearly not interested in anything you have to offer, and unwilling to tolerate you even expressing what you like or think or feel. They genuinely don’t care.

My problem is that I tell people the truth, and I’m prepared to disagree and answer back and call them out and will not roll over and die quietly going “yes sir, yes, yes, yes” in passive submission. Authorities hate that. Most people do in general.

I enjoyed nature as a child, and continue to enjoy escaping people, and heading off into the woods, and across the open fields, alone, until it's just my thoughts and the wild. I had used to walk alone at night also, deep out in the night-time woods and along the lanes and fields of the countryside, partly to overcome my crippling fear of darkness. Admittedly, it's far more psychologically intense and oppressive when I am indoors in poorly lit rooms, or cells of any sort, or walking down corridors and hallways in the darkness, presented with the horror of every open portal into the deep unknown fearfulness of the pitch black. I still take a late night-walk, now and again, just an hour or two, as far from people as possible.

Despite that fear of darkness, I used to find pressing interest in the exploration of caverns and deep abandoned places, both a little amateurish potholing by the waterfalls of wild France, and also a far broader, more detailed investment in SCUBA diving, particularly reef wall dives, balanced in grains of sand against the blue, 50 metres below the surface waves, with no end discernible below, and, oddly, a great pleasure for night-diving, passing beside moon-glazed fire coral as it brushed at the bursting fish in flutters of sediment, away beyond the edges of the group, lost altogether once with the dying out of a malfunctioning torch, and, world-sloughed, drifting with the knocks and echoes of the deep, in quieted acceptance, until my kicking fin bent up against an unexpected resistance in the currents, a wobble in inner space that felt very much mutual, and I decided to turn back, ascending slowly by trial and error, and the following of natural signs, moonlight and faint bioluminescence, back to the familiar contours and rocky underwater outcrops that indicated the gathering shallows of the shore. Far out, but not enough to abort or panic, I will never know what big aquatic species wheeled away from me in the full-black, but I was glad 'it' forgave my alien clumsiness. I did not like getting nitrogen narcosis once. I did not like an equalizing nosebleed deep underwater that spread out and filled half my mask, obliging me to repeatedly take it off to deal with the situation. The bite of a mother triggerfish from below was unexpected one time. Fire coral is painful when it stings. Otherwise, it was a joy. Observing an oceanic whitetip shark in the open water, swimming by lionfish in the dark, and acclimatizing myself to the large, ominous schools of barracuda, and the fascinating groupers and parrotfish, peering at the head of a moral eel protruding from the reef, or examining the tiny, brightly coloured sea slug on my dive slate, I was further awed when a manta ray appeared out of the blue, gliding massive over my head.

The small red lights of the extension cord boxes on the floor of my parent's living room used to scare me as a child, in the still silent darkness of the early hours, a cluster of scarlet lights in the corner, just to the right of the wide patio doors that acted as a great, thin barrier lens to focus the sense of prey-like exposure before the deeper, wilder darkness of the garden, untappable and closing back in. Their soft, bloody tones and the muted corona they cast up the wall, like dying embers against the primal stones of a sealed burial mound never failed to repel me, stimulating a blanketing mantle of invasive perceptive weirdness if peered at for too long, never quite able to place what I was thinking about and without tools to distil the tangible essence of the consistent alien pain these steady, opaque experiences stimulated. Distant, always beyond reach, and yet not intrinsically unfamiliar at the barbed gates that boundary memory, on cold winds stretching across the permafrost of the ochre sands. There has always been darkness at the outskirts of my life's passing. Out though, even in the depths of the natural world, in the sightless void under the stars, I feel fairly content.

I find woodlands sacred and numinous. Revealed religion, Christian or otherwise, holds nothing for me, and I’ve referred to myself as an atheist for many years with regards to all that, much as "apostate" is probably a better way to express what I do not believe in, the false dichotomies of 'atheism' - even outside of monotheism - not quite allowing the expression of what I do believe. I was once a devout traditional Catholic, confirmed, and attending mass regularly from early childhood, and a teenage head altar server with priestly aspirations, making pilgrimages, dedicated to private prayer, and many guilt-laden trips to confession, eager to deliver chastising reports on myself for inconsequential minutiae, or just make something up that I'd done wrong. These days, following a comprehensive loss of faith, I am an apostate from Catholicism, and Christianity in general, and have freed myself of that religious brainwashing and the anti-European self-abnegation that serves as prerequisite for loyal service to an enemy's cruel god.

There’s something I feel and enjoy though. Something cosmological in nature, profound and all-encompassing, and just to sense quietly and not to pinpoint too much or share with anyone else. I wouldn’t really know how to convey it. A moving sense like what inspired Akhenaten’s radical solar Atenism, perhaps, or some of the concepts in the older high classical science fiction, but with a European’s private musing, in a European mind. I don't go in for human gods or goddesses, certainly not as it is currently believed so far, and especially not Middle Eastern monotheism, or a textual dogma of any sort that functions as an ideology.

I find my deepest sense of the spiritual when I am immersed in deep forest, moving unhindered between the branches, taken aback by the cool softness of the quiet air and the magnificence of the trees stretching above and all around me. It’s only then that I really find the Gods. This sensation comes easiest to me when out briskly walking in the woodlands in the company of Skyler, our hugely energetic, intelligent Australian Shepherd cross Lurcher puppy, full of a great, bright enthusiasm for life and a sublime curiosity for the world under his paws and before his heightened senses, bounding down the leafy country paths, and trackless forest, up and down hills and banks, around mud and puddles and fallen trunks, as I run along just behind him, breaking from jogging pace into a brisk march then back again, climbing methodically up steep inclines, reaching for trunks and roots to balance on and pull myself up with, vaulting fences with him close at hand, and then slaloming my feet precariously down the piles of fallen leaves clustering the slopes he traverses with nimble, sure-footed ease, the best routes always clear to him, unhindered by my bipedal clumsiness.

Evenings spent painting in the upstairs art room beside our three rabbits and my Syrian hamster, Basil, bring me a certain reverent calm, tucked into a placid ritual stillness in the corner beyond my gym equipment, under natural table lamps and warm illumination, letting the rabbits out to hop across the floor as I paint, nuzzling beside my legs or accepting a proffered titbit, brushing their whiskers against my nose as I get down on my hands and knees to converse and to exchange a little sniff, or pushing their ball toys towards me to play.

Brody’s favourite game is to pick up his ball in his mouth and jump vigorously back and forth in circles and in alternating semi-lemniscate loops around his cage or across the floor (as if celebrating a Lorenz attractor), a dynamic motion of repetition and spontaneity building to a roughly symmetrical amphisbaena, in a mischievous dance in which he convinces me that he is indeed the ball as my partial eye-contact moves from above his head to down below his eyes. After a minute or so of this, I sometimes look up and ‘catch him’ and he drops the ball and comes over for a second to touch noses, or instead alters his movement pattern so as to playact further with me and become the ball more effectively. If this is too effective on his part though, he’ll drop the ball of his own accord for a few seconds, just so I know it’s him, loving it when he catches me out, hearing my soft surprised sound of delight at him fooling me, and him making gentle oinking vocalizations, and little rumbling burbles, as if purring, and then picking up the ball again in his mouth and bounding off, a sacred routine, a vital energy.

Smudge, the shyest of the rabbits, is most likely to be carried into the bedroom as well as lifted to the art room floor, to nuzzle on my lap, or upper chest, and be petted for extended stretches. Magee, the eldest rabbit, and slightly older than Smudge, is the stateliest and the most reserved of the three and is quite sleepy these days. It’s easier to stroke him whilst he’s in his cage. Sometimes I stop painting and instead chat to Basil, or decide where in his tank to sequester small additional food items and sunflower seeds, or where to hide a treat for him to uncover, or something new to explore or climb over, altering this pattern for a little variation, and to maintain his curiosity and interest level, or just stroking him and feeding him by hand, laying out a small line of seeds stretching up the steps to the ceiling floor of his house. I shy away from picking him up directly, aware that, though this practice is common in hamster owners, the height presents a hazard, and a hand does not present much space to manoeuvre, and he is not a curious toy or an inanimate teddy bear to be cuddled.

I grow tired of the nihilism of atheistic deterministic materialism, exhibited in practice in all areas from pharmaceutical exploitation of mental health and the fundamentalist biology of liberal chemists, to antinatalism under the gloomy cosmological model of universal heat death, and in all the fanatical obsessions of our society with this aforementioned AI research - a gimmick of a long-entrenched research program, and an incoherent vision for the cheap, autistic anti-compassion of intelligent enough computer gamer hipsters and their futurist global utopias, and all their televised sports fan consumers, those dead to interpersonal communication and the principle of life, with no great care applied between themselves to understand and nurture each other, all those who like humans as robots, and machines fed on external algorithmic instruction as embryonic human gods to sweep their warehouses and tell them what to think next, some obvious tautology there, surely. Where is that self-awareness, or love, or beauty? Where is the feeling, and emotion, and compassion? A brittle, insensate atrocity testament to the waste of misplaced intelligence and a holy zealotry of flawed wishful thinking.

I have tried, and failed, to talk about it to my father, always overridden by his fatal, nihilistic reductionism, snarling, all rote liberal detail, bare fact after fact after fact, as if all in concrete, and pomp, and no love. I'm used to being made to feel very silly from the outset, as if that's just another concrete given, somehow better for me to listen in schoolboy silence to his trademark monologues and swiftly deviating misunderstandings, his blind, dead, mindless universe of cold rock and chemicals, much like himself, a simulation of life in red teeth and claws, a jar of soup hurtling in complicated mechanics to the fall of night. Talking to him is like drawing back the lead bricks shielding a radioactive hazard, taking the extended exposure damage full to the face. One can often get their hopes up, approaching each new conversation with the possibility of warmth and basic human respect, but I am swiftly let down.

I had wanted to report to him about the optimism I'd gleaned from George Woodward Warder, in his Cities of the Sun, and his further speculations on an electrical universe, coupled with the philosophy of T. Simmons Mackintosh, and blending that visionary Victorian awe, bordering on science fiction, with the established hard physics of Frank Wilczek's observations in A Beautiful Question: Finding Nature's Deep Design, seeing beauty as my foundation too, thinking of The Reflexive Universe of Arthur M. Young and The Geometry of Meaning and The Foundations of Science: The Missing Parameter and The Biophilia Hypothesis of E. O. Wilson and Stephen K. Kellart, and Gregory Bateson’s epistemology of the sacred and the enthused science of Philip Goff on consciousness and fundamental reality, and on the purpose of the universe, Ernst Haeckel’s The Wonders of Life and On Growth and Form by D’Arcy Wentworth Thompson, and then the dialogues between Wolfgang Pauli and Carl Jung, the biocentrism of Robert Lanza and Bob Berman, and The Theory of Cycles by Edward Oler, having just read Mind and Nature by Hermann Weyl, Energy, Matter & Form by Phil Allen, Alistair Bearne, and Roger Smith, and, of great interest, Promethean Fire: Reflections on the Origins of Mind by Charles L. Lumsden and E. O. Wilson, taking from all these researchers and passionate academics, grasping for the weave of a vast teleological hopefulness, the puissance of Aryan will atop a bounteous cosmos, the only pieces with which to solve some primordial riddle.

Much as I cannot conceive of Christianity’s intelligent design or anthropocentrism, I still tentatively consider a holobiont symbiosis to life in the universe, functioning in vitalist autopoiesis across the non-linear dynamics of open complex systems, with discrete proto-experiential qualities as a universal constant of a universe-wide pan-agential fundamental consciousness below the mathematics of physics even, perhaps best described by fields, with what we describe as particles merely vibrations in these fields, and biological mechanisms evolving to convert these potential events into actual human-like consciousness according to the theory of Orchestrated Objective Reduction, and that universe cyclical in a homogenous, isotropic expansion of path-connected spacetime sequences (the metrics of the Standard Model displayed in the conformal boundaries of Penrose diagrams compressed down into a conformally regular spacelike hypersurface that can be passed across) and with a unified appreciation, grounded at least in some mutual acknowledgement of Alfred North Whitehead’s famous conclusion that intrinsic properties are “intrinsically unknowable”, in other words, they ‘just are’, fundamentally, and irreducible.

Although I coined the term 'psychocosmology' to describe the thoughts I had in forming my Bleach For The Stars music project, perhaps I should have phrased it more accurately as teleological cosmopsychism, much as my own coinage accounts for both that teleological-consciousness and our evolved human consciousness, thus avoiding a faint whiff of dualism in this paradigm that sets us out of alignment with Nature. It's hard to shake off the all-powerful deity programming at times if one is considering a Limited Designer hypothesis. Any god concept is, by force of habit now, hard to extricate from viewing as a human-like consciousness, albeit a hugely powerful one 'above us' in a human hierarchy, and fixated on, and it can be quite a mental break to utterly step outside that framework whilst still considering a genuine universal consciousness. We need a discipline that considers this universe-wide early-onset teleology as much as it remembers to consider our own consciousness, progressing knowledge of what may be a genuine symbiosis, not merely a genuflecting New Age worship, slotting the cosmos into the framework we are accustomed to adopting when approaching the Christian god. So far, there doesn't seem to be an academic discipline that can further this topic, Theoretical Physics has made some progress, but ultimately it's closer to a matter for a Physical Philosophy, not that this unnamed discipline has yet been created. Neuroscience cannot make progress in this matter due to our contemporary science and its descriptive limitations, a purely quantitative vocabulary that imposes an explanatory limitation when it comes to fully articulating the experiential qualities of consciousness, and it seems unlikely that it ever will. Taking the wave function itself during the Planck Epoch as the fundamental consciousness universal fine-tuner for distant consequences, and in a conscious decision making, permitting life for much later on in the interim and reduced to mechanical behaviour immediately afterwards, one can wonder if there is an undiscovered potential for life to actualize, a greater realization, the wave function and the particles being matter as much as we are.

I am not totally beyond the concept of Gods, but, as I say, I couldn’t relate to Christianity’s all-powerful creator figure, much as I could handle a non-Christian deism, regarding this fine tuning teleology and these fundamental physical laws, albeit nothing so directly and theistically interpreted as, say, Jupiter, or Odin, or Terminus, or whatever, nothing that is in any way human-like, much as the latter mythological deities and pantheons don’t cause me any harm to tolerate, and indeed encourage the maintenance of better values in their believers (or at least did). Still, nothing so far quite matches what I mean by this. Philip Goff's later work covers this area quite well, as do the recent writings of Thomas Nagel in his book Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, much as neither of them has invested in it to a strictly European racial consciousness degree. My alignment is with life and Nature itself, perhaps better understood mathematically, and by looking at the beauty of reality and the natural world, as it is always best to in deep ecology and in cosmological theoretical physics. I’d love to come to terms with life at all as a means of fulfilling some cosmic function that still accounts for chaos and non-linearity outside of determinism, something we have not yet consciously grasped, not just a system laid out of increasing complexity, that merely being the mechanism. Something from nothing makes no sense to me at all, and I am careful when I study both the (very) early universe and also the phenomenology of electroweak baryogenesis, and am always fascinated. Hence the interest in matter and not chemical gaps. It’s a pity we no longer have access to over 99% of the historical philosophy and natural science texts of the Greco-Roman civilization, and of their religious writings, much as the little that could be preserved has been, often partial and fragmented (much as even this greatly reduced body of work can always have been maliciously altered at some point in-between then and now, in a subtle way, or duplicitously extrapolated from so the historical deeds of leading Roman figures could be falsified, as is suspected to have occurred with later accounts on the emperor Caligula and the emperor Nero, the full writings of Tacitus - a more fair-minded historical writer - having been lost, leaving us only scant remnants). One feels that back then they could have grasped something that we don’t on this issue of fundamental reality. It’s a great frustration.

I mentioned the Schrödinger Equation earlier in relation to physical consciousness wave function collapse. Perhaps we could consider the Klein-Gordon-Fock Equation also, in Quantum Field Theory. It’s a quantized version of a relativistic dispersion equation describing spin zero particles, composed of two coupled differential equations in calculus. It usually refers to the position space form. Written in normal units with separated space and time components (t, x) as:

(1/c2 ∂2/∂t2 – ∇2 + m2c2/ 2) ψ(t, x) = 0

The del symbol describes a Laplacian differential operator, c is the speed of light, and  is Planck’s constant.

We can conduct a Fourier transformation (which describes the various frequencies of the original function) on the field into momentum space:

ψ(t, x) = dω/2π   d3k/(2π )3 e ∓i (ωt – kx) ψ(ω, k)

E2 = p2c2 + m2c4

(oops, sorry, the symbol for Planck's constant hasn't translated, and I'm afraid I couldn't format the superscripting in Wix or express the fraction vinculums or the integral signs, and there are a few more lines I would have preferred to add, and to explain the various different objects and operators)

The general solution is written as a superposition of plane waves obeying the special relativity energy-momentum dispersion relation derived by inserting a Fourier transformation and using an orthogonal function on the complex variables. This satisfies classical motion, giving positive and negative energy solutions for a free particle, separating out the negative energies and picking out the positive frequency from a delta function, with two values of ω for each k, one positive and one negative, to describe a relativistic wave function.

I’m initially considering relativistic position space propagators for two points in 4-dimensional Minkowski spacetime. I could spend more time discussing this more clearly, but I only mention it in relation to the Feynman propagator in a free real scalar (Phi) field (the time-ordered correlation function of two scalar fields in a vacuum state), where the free scalar field describing space-time obeys the Klein-Gordon-Fock Equation and the Feynman propagator specifying the probability amplitude complex number for a particle to travel from one place to another is a Green’s Function of that equation (an impulse response defining the response of a linear time-invariant system for time t - t’).

This requires quite a lot of mathematical exposition to explain, which I don’t have the means to insert adequately and couldn't present effectively in my current writing software, given the time taken to copy it out, much as I'm sure there are probably ways around this problem outside of the Wix interface. Others, with a better grasp of mathematics, have covered these issues with far more technical skill, brainpower, and dedication. I merely acknowledge that, unusually, the Klein-Gordon-Fock Equation has causal propagator Green’s functions that are not 0 for a negative t. This suggests that the future could, via the solution’s backwards-in-time antiparticles (carrying an opposing flow of positive energy), affect the past.

It’s difficult at all to define a ‘present’ by our understanding of time, given the block universe ontology of eternalism and especially the dynamical fields of loop quantum gravity where gravitational time dilation presents time as a variable and not a fixed notion, as opposed to viewing time as an independent background through which states evolve. Adopting this quantum gravity model also provides a strong quantum effects potential solution to the black hole information paradox. These are the sorts of thoughts I’d eventually relate back to my consciousness brainstorming. I prefer the Standard Model in Physics. It’s useful to note that Euclidean space vector fields (and indeed spinor fields, sections of vector bundles in a complex number-based vector space which transform linearly as the space is subject to an infinitesimal rotation, returning to an original state by rotation of 720° and inverted when the space rotates through 360°) override Bell’s Theorem of deterministic causality.

There was no way to account for this to him though. In general, too much of our modern research effort has been placed on a mechanistic understanding of the brain, all thought rendered computational, or informational, the linear algorithms of machines, boiled down to a balancing act of chemicals in mechanistic flux, and limited effort spent to instead understand the mind, with a more realistic and meaningful investigation into this rich physical phenomenon, divorced from the inert void of neurochemistry, as if, bizarrely, biological matter (or indeed energy, a synonymous descriptor) were to some degree irrelevant, imposing a cold, supervenience-based emergentist dualism, life poured into a petri dish and vivisected by gloved hands, broken into tiny pieces and picked at by descending instruments until the whole is forgotten, until there is nothing there at all and the cosmos is dead.

Physicalism appeals to me as Russellian neutral monism does philosophically, positions I do not find in conflict with my cosmological natural world 'panpsychism', perhaps more accurately understood as a panexperientialism, yet radically empirical, shying away from mystical animism, hylozolism, non-physical epiphenomena, and anything overly idealistic or incorporeal at the expense of simply recognising mind as a unique and irreducible property of matter. I reject hylomorphism. It comes originally from the writings of Aristotle that posit a dualistic mind/matter split, popularised by the “ghost in the machine” theories of Descartes, applicable in my context to the understanding in revealed religion of a 'soul', and crucial to the metaphysics of transcendentalism. I see this as a cowardly, irresponsible belief, stimulating its adherents to devalue the physical world, charging through it, destroying it, and destroying each other, captivated by otherworldliness, a harrowing bind of deep threat and undefined pleasure, the promise of eternity coupled to a fear of death. Far better to understand the soul as a tangible phenomenon indistinct from the physical body, an intrinsic property of our race more than our popular, inherited religion. I have a disdain for parapsychology and shy away from spurious ‘research’ into extra-sensory perception and telekinesis, considering the fantasy of miracles, as with the acceptance of all paranormal phenomena, to be obscenely unscientific. Much as I have time for theoretical speculations that incorporate real physics, at the point where quantum mechanics is usurped by New Age mysticism, the literature often sensationalist, fallacious or unfalsifiable, and poorly presented, I draw the line.

A reading of Martin Gardner’s Fads and Fallacies in the Name of Science helps one to distinguish between genuine science and the crank madness of the occult and the evangelical, and Nicholas Humphrey’s Leaps of Faith delves into the irrationality and theoretical impossibility of miraculous occurrences and psychic acts, and the psychology of belief, these consolatory religious myths and quasi-religious delusions based on an emotional response such as a desire for certainty regarding the future, and the easy answer showmanship and charlatanry of practitioners backed up with a veneer of respectability by gullible peers, this way of thinking implanted at all by an early exposure on the parts of their parents, an unconscious internalization of parental values and attitudes, and very difficult to relinquish in adulthood.

I've become very anti-Christian over the recent years, seeing this slavish faith-based ideology as perhaps the primary cause of European civilizational collapse, having read quite closely into the likes of Catherine Nixey’s The Darkening Age, Revilo P. Oliver’s The Origins of Christianity, Tom Holland’s Dominion, and Charles Freeman’s The Closing of the Western Mind, and some abridged translations of Christianity's Criminal History by Karlheinz Deschner, reinforced by the historical Roman writings of Celsus, Porphyry of Tyre, and the Emperor Julian, and, as with Edward Gibbon, have considered Christianity's responsibility for the fall of Rome (and the theocratic brutality of Byzantium and the Dark Ages that effectively ended European science for over a millennium, torturing and exterminating those Europeans who tried to hold out against the impositions of countless generations of bloodthirsty, ignorant, perverted Christian regimes, Europe split for seventeen centuries by terrible Christian sectarian warfare) and considered its post-Enlightenment transition into liberalism, and that all-encompassing secular 'Neochristianity', in the inspirational words of César Tort, a value system that has conditioned a knee-jerk egalitarianism and relativistic weakness, a morality that Friedrich Nietzsche famously derided as fit only for slaves, a racially suicidal, life-hating framework of passivity, submission, and out-group preference, in complete contrast to the master morality values of Republican Rome and the cohesive Indo-European civilisations of the ancient world.

Drawing from a summary of Demolish Them by Vlassis Rassias we can chart the main Christian moves to destroy the Classical world. It’s worth noting that Christians referred to European advocates of Greco-Roman civilization as ‘Gentiles’, a Semitic term, before transitioning into even more erroneous and derogatory descriptors.

In 314, after the full legalisation of Christianity, the Christian church moved to attack the Gentiles. The Council of Ancyra denounced the worship of the Goddess Artemis. In 324 the emperor Constantine declared Christianity as the only religion of the Roman Empire. At Dydima, in Asia Minor, he sacked the Oracle of God Apollo and tortured its priests to death. He also evicted the Gentiles from Mt. Athos and destroyed all local Hellenic Temples. In 326 he destroyed the Temple of God Asclepius in Aigeai in Celicia and many Temples of Goddess Aphrodite in Jerusalem, Aphaca, Mambre, Phoenice, and Baalbek. In 330 Constantine looted the treasures and statues of the Greco-Roman Temples of Greece to decorate his new capital of the empire, Nova Roma (the city of Constantinople) and in 335 went on to sack the Temples of Asia Minor and Palestine and ordered the execution by crucifixion of Gentile priests as “magicians and soothsayers” including the Neoplatonist philosopher Sopater of Apamea.

In 341, emperor Constas, the son of Constantine, persecuted “all the soothsayers and the Hellenists”, imprisoning and executing many Gentile Hellenes. In 346 there were large-scale persecutions against the Gentiles in Constantinople during which the famous orator Libanius was banished as a “magician”. In 343 an edict of Constantius ordered the death penalty for all kinds of worship through “idols” and a new edict in 354 ordered the closing of all Greco-Roman Temples, some of them to be turned into brothels or gambling rooms, and their priests were executed. In various cities of the empire libraries began to be burnt and lime factories were built next to the closed Temples. A large part of sacred Gentile architecture was turned to lime. A further edit in 356 ordered the Temples destroyed altogether and the execution of all “idolators” and in 357 Constantius outlawed all methods of Divination.

In 359, massive death camps were built in Skythopolis in Syria for the torture and execution of arrested Gentiles from all around the empire. In 361, a new, non-Christian emperor, Julian, pronounced religious tolerance and called for the restoration of the various pre-Christian cults but was assassinated in 363. In 364 the emperor Flavius Jovianus ordered the burning of the library of Antioch and an Imperial edict ordered the death penalty for all Gentiles who worshipped their ancestral Gods, and three separate further edicts ordered the confiscation of all properties of Temples and the death penalty for participation in Greco-Roman rituals, even in private. In 365 an Imperial edict forbade Gentile officers of the army to command Christian soldiers.

In 370 emperor Valens ordered a tremendous persecution of Gentiles throughout the Eastern Empire. In Antioch, the ex-governor Fidustius, the priests Hilarius and Patricius, and many other non-Christian believers were executed. All friends of Julian such as his personal physician Orebasius, the Greek medical writer, the Roman historian Sallustius, and Pegasius, the custodian of the Temple of Minerva, were persecuted, and the philosopher Simonides was burnt alive whilst the philosopher Maximus was decapitated. In 372 emperor Valens ordered the governor of Asia Minor to exterminate the Hellenes and all documents of their wisdom.

In 373 there was a new prohibition on Divination and the introduction by Christians of the slang term “Pagan” (from the Late Latin word pagani, meaning “peasants”, by extension as “rustic”, “unlearned”, “yokel”, or “bumpkin.”) The Greco-Roman polytheists did not refer to themselves as Pagans. The ‘Pagans’, driven from their places of learning and religious practice, and fearing for their lives, had become increasingly rural and provincial relative to the Christian population. Subsequently, Christians denigrated Paganism as “the religion of the peasantry”.

In 375, the Temple of God Asclepius in Epidaurus in Greece was closed, and again in 380 an edict of emperor Flavius Theodosius decreed Christianity the exclusive religion of the Roman Empire, requiring that “all the various nations, which are subject to our clemency and moderation, should continue in the practice of that religion, which was delivered to the Romans by the divine Apostle Peter.” Non-Christians were referred to as “loathsome, heretics, stupid and blind” and in another edict he referred to all those who did not believe in the Christian god as “insane” and outlawed all disagreements with the Church dogmas. Ambrosius, the Bishop of Milan, began to destroy all the Temples in his area and Christian priests led the mob against the Temple of Goddess Demeter in Eleusis and tried to lynch the hierophants Nestorius and Priskus. The 95-year-old Nestorius ended the Eleusinian Mysteries and announced a predominance of mental darkness over the race.

In 381, emperor Theodosius removed all rights from any Christians that returned to the Greco-Roman religion. Throughout the Eastern Empire, further Temples and libraries were looted and burnt down. Even simple visits to the Hellenic Temples were banned. In Constantinople, the Temple of Goddess Aphrodite was turned into a brothel and the Temple of Sun and the Temple of Artemis were turned into stables.

Then, in 384, Theodosius ordered the devout Christian Praetorian Prefect, Maternus Cynegius, to cooperate with the local bishops of Northern Greece and Asia Minor to destroy more Hellenic Temples. From 385 to 388, “Saint” Marcellus and his armed gangs scoured the countryside sacking and destroying hundreds of Hellenic Temples, shrines, and altars, including the Temple of Edessa, the Cabeireion of Imbros, the Temple of Zeus in Apamea, the Temple of Apollo in Dydima, and all the Temples of Palmyra. Many thousands more Gentiles were rounded up and sent to the Skythopolis death camps to be executed.

In 386 Theodosius outlawed the care of sacked Temples and in 388 outlawed public talks on religious subjects. In 389 and 390 all non-Christian calendar systems were outlawed and hordes of emboldened desert hermit fanatics flooded into the Middle Eastern and Egyptian cities, destroying statues, altars, libraries, and Temples, and lynching the Gentile inhabitants. Theophilus, the Patriarch of Alexandria, began a heavy persecution of Gentiles and turned the Temple of Dionysos into a church, burnt down the city’s Mithraic Temple and then destroyed the Temple of Zeus, and mocked the priests as ludicrous before the laughter of the Christian crowd, before stoning them to death as the mob profaned their sacred images.

In 391, a new edict of Theodosius prohibited not only visits to Temples but also the crime of merely looking at vandalised statues. In Alexandria, Gentiles led by the philosopher Olympius revolted, and street fights broke out before they locked themselves inside the fortified Temple of the God Serapis. Following a violent siege, the Christians occupied the building, demolished it, burnt its famous library, and profaned the Greco-Roman cult images.

In 392, Theodosius outlawed all non-Christian rituals as “Gentile superstitions.” The Mysteries of Samothrace were ended, and their priests slaughtered. In Cyprus, “Saint” Epiphanius and “Saint” Tychon destroyed almost all the Temples of the island and exterminated thousands more Gentiles. The local Mysteries of Goddess Aphrodite were ended. An edict by Theodosius declared “the ones that won’t obey pater Epiphanius have no right to keep living on the island.”

In 393, the Pythian Games at Delphi, the Aktia of Nikopolis, and the Olympic Games were outlawed as “idolatry” and Christians sacked the Temples of Olympia. In 395, two new edicts led to the persecution of Gentiles. The emperor Flavius Arcadius directed hordes of baptised Goths led by Alaric and the Christian monks to sack and burn the Hellenic cities, including, among others, Dion, Delphi, Megara, Corinth, Pheneos, Argos, Nemea, Lycosoura, Sparta, Messene, Phigaleia and Olympia, and then slaughtered and enslaved the inhabitants, burning all Temples.  They burnt down the Eleusinian Sanctuary, and had all its priests burnt alive, including the hierophant Mithras Hilarius. In 396 Flavius Arcadius declared Paganism to be treated as high treason, and the few remaining priests and hierophants were imprisoned then in 397 Flavius Arcadius ordered all Temples still erect to be demolished.

In 398, the Fourth Church Council of Carthage prohibited the study of Gentile books by all citizens, their bishops included. Porphyrius, the bishop of Gaza, demolished almost all Temples in his city, leaving only nine to continue functioning. In 399 a new edict from Flavius Arcadius ordered the last of the Temples, almost exclusive now to the depths of the countryside, to be immediately demolished, and in 400, bishop Nicetas destroyed the oracle of God Dionysus in Vesai and baptised all Gentiles living in the area. In 401 the Christian mob of Carthage lynched Gentiles and destroyed “idols”. In Gaza, the new “Saint” Porphyrius sent his followers to lynch Gentiles and destroyed the remaining nine Temples still active in the city. The Fifteenth Council of Chalkedon ordered all Christians that still kept good family relations with their Gentile relatives to be excommunicated (even after the death of these relatives).

In 405 John Chrysostom sent hordes of grey-clad monks armed with iron bars and clubs to destroy the “idols” in all the cities of Palestine and in 406 collected funds from rich Christian women to financially support the demolishment of Hellenic Temples. The Temple of Goddess Artemis was destroyed in Ephesus, and in Salamis in Cyprus “Saint” Epiphanius and “Saint” Eutychius continued the total destruction of Temples and sanctuaries and the persecution of Gentiles. A new edict in 407 once more outlawed all non-Christian acts of worship.

In 408 the emperor Honorius of the Western Empire and the emperor Flavius Arcadius of the Eastern Empire came together and ordered all Temple sculptures destroyed or confiscated. Private ownership of the statues was outlawed. The local bishops led new book burning persecutions, and any judges showing pity for Gentiles were also persecuted. In Alexandria, a few days before the Judaeo-Christian festival of Pascha-Easter, the bishop Cyrillis ordered the mob to attack and hack down the beautiful philosopher Hypatia. The Christians paraded pieces of her body through the city and burnt them together with her books at a place called Cynaron. A fresh persecution started and all Hellenic priests in North Africa were crucified or burnt alive.

In 416, the inquisitor Hypatius, “The Sword of God”, exterminated the last Gentiles of Bithynia. In Constantinople, all non-Christian army officers, public employees, and judges were dismissed. In 423 emperor Theodosius II declared that all Gentile religion was nothing more than “demon worship” and ordered those who persisted in practising it to be imprisoned and then tortured. In 429 the Parthenon on the Acropolis of Athens, holding the Temple of Goddess Athena, was sacked.

Then, in 435, a new edict of emperor Theodosius II ordered the death penalty for all “heretics.” Judaism was considered the only legal and non-heretical non-Christian religion. In 438 a further new edict by Theodosius II incriminated Gentile “idolatry” as the reason for a recent plague. Between 440 and 450 the Christians succeeding in demolishing all Temples, altars, and monuments in Athens and Olympia, and Theodosius II ordered all non-Christian books burned, and all the Temples of the city of Aphrodisias (the city dedicated to Goddess Aphrodite) were demolished and all libraries were burnt down, and the city was renamed Stauroupolis, “City of the Cross”.

Between 457 and 491, among others, the physician Jacobus and the philosopher Gessius, were executed, whilst Severianus, Herestios, Zosimus, and Isidorus were tortured and imprisoned. The proselytiser Conon and his followers exterminated the last Gentiles on the island of Imbros in the North-East Aegean. The last worshippers of Lavranius Zeus were exterminated in Cyprus. The majority of the Gentiles of Asia Minor were exterminated, despite a desperate revolt against the emperor and the Church between 482 and 488, and more Hellenic priests hiding ‘underground’ were arrested, publicly humiliated, and tortured, then executed.

By 515 baptisms had become obligatory, even among those who professed to already being Christian. The emperor Anastasius of Constantinople ordered the massacre of Gentiles in the Arabian city of Zoara and the demolishing of the Temple of the local God Theandrites, and in 528 emperor Jutprada outlawed the alternative Olympian Games of Antioch and ordered the execution by fire, crucifixion, tearing to pieces by wild beasts, or cutting by iron nails of all who practiced “sorcery, divination, magic, or idolatry” and prohibited all teachings by “…the ones suffering from the blasphemous idolatry of the Hellenes”, then in 529 he outlawed the Athenian Philosophical Academy, and had all its property confiscated.

In 532 the fanatical inquisitor-monk Ioannis Asiacus led a crusade against the Gentiles of Asia Minor, put hundreds of Gentiles to death in Constantinople, and bloodily converted them to Christianity in Phrygia, Caria, and Lydia whilst in 556 inquisitor Amantius was ordered by the emperor Jutprada to go to Antioch, to find, arrest, torture, and execute the last Gentiles and to burn all private libraries down. In 562, mass arrests, public humiliations, tortures, imprisonments, and executions had been conducted in Athens, Antioch, Palmyra, and Constantinople. Within 35 years of Asiacus’ crusade, 99 churches and 12 monasteries had been built on the sites of demolished Temples.

Between 578 and 582 Christians had tortured and crucified almost all the Gentiles around the Eastern Empire and exterminated the last Hellenes of Baalbek, now named Heliopolis. In Antioch a secret Temple of Zeus was discovered and attacked, causing the priests to commit suicide, and the captured Gentiles, including the Vice Governor Anatolius, were tortured and sent to Constantinople to be fed to wild beasts, and crucified when they were not devoured alive, their mutilated corpses dragged through the streets by Christians, and then thrown unburied in the city dump.

Emperor Mauricius conducted further persecutions in 583 and in 590 Christian accusers ‘discovered Pagan conspiracies’ throughout the Eastern Empire, a new wave of torture and executions erupting. In 692 the last remains of Calends, Brumalia, Anthesteria, and other Hellenic Dionysian festivals were prohibited by the Penthekte Council of Constantinople.

By 804, the last Gentiles living in Laconia in Greece had still resisted all attempts by Tarasius, the patriarch of Constantinople, to convert them, but were, in the end, violently converted between 950 and 988 by the Armenian “Saint” Nikon.

There are many more examples of this barbarity, but this provides a basic overview of why I hold my perspectives. The most important factor, beyond the beautiful architectural physicality of their Temples and statues and the amassed wisdom of their many libraries being lost forever, is that the Europeans referred to as “Gentiles” massacred throughout this violent centuries-long campaign of anti-European terror - conducted by their fellow European citizens and their leaders from within the same civilization of people – methodically severed the European citizens from their Aryan Gods and instead subjected them to a forced conversion to the god of a foreign enemy, and the holy teachings and writings originally compiled by that enemy, the gospel having been written by Jews after all, much as the entire Old Testament is a Jewish mythology, that Judaic archetype of Jesus subversively inverting the European values to the values of their racial enemy, so they could further impose these alien values among their own race by obscene brutality and blinded torments, these traitorous egalitarian submission values held now near-unanimously by Europeans in the 21st Century, and held subconsciously and preternaturally on instinct, unaware that, though they have, in public understanding, dropped that god for atheism, their moral axiology and puritanism is, still, entirely Christian, irrespective of the existence of the supernatural and divine aspects of Christian monotheism.

As with the writings of Richard Carrier and David Skrbina, I am convinced that the character of Jesus is mythological, a subversive creation of Paul - and otherwise missing from the historical record - invented for the purposes of irreversibly undermining an already weakened Roman Empire and to impede the maintenance of its grasp on Judea, manipulating the fundamental attitudes of his hated enemy to the point that their society would fall apart in revolution from the ground up, the universal egalitarianism of the Judaic doctrine of Christianity moulding the slave-classes into furious zealots, violently intolerant of the ‘paganism’ of the Greco-Roman tradition and the accepting pluralism of Roman religious belief, and their centuries of rational philosophy, mathematics, and analytical science, their statues and sculptures vandalized and smashed, their ancient temples and monuments looted and destroyed, and their vast libraries holding centuries of accumulated wisdom and knowledge burnt to the ground, the precious works and advancements contained in them lost to history, and the people now weakened, tradition and social coherence obliterated, vulnerable to increasing miscegenation and the predations of hostile foreign outsiders, or to Christian-orchestrated purges and bloody mass executions. Ramsey Macmullen and J. N. Hilgarth elaborate on the violent, forced transition of Europeans to Christianity in the fourth to eighth centuries following the Emperor Constantine’s proclamation that Christianity was now the one official religion of Rome.

The cohesive glory of European high cultural civilization in classical Rome had entered early decline since the riots and civil bloodshed of 133BC that accompanied the election campaign of Tiberius Gracchus, the Roman armies already exhausted and Rome’s aggressive expansion across the mainland of south Italy curbed by the three Punic wars against Carthage, the first commencing in 264BC, leading to over a century of gruelling intermittent fighting with appalling loses, and extensive stalemates and sieges. The co-current Sicilian slave rebellions of Eunus and Cleon between 135-132BC, a further Sicilian rebellion by the slave-leaders Salvius and Athenion commencing in 104BC and lasting until 100BC, and the anti-Roman secessionist rebellion of Rome’s non-citizen allies that resulted in the Social War of 91BC-87BC led in aftermath to a destabilizing of the Roman military and a blurring of the distinction between Romans and hostile foreigners, the Roman population having been tripled by the granting of full citizenship to their enemies in an appeasement move to ward off early defeat.

The further civil war of 88BC between the armies of the Roman consul Sulla and the general Gaius Mallius aided by Lucius Cornelius Cinna led to a struggle for the control of Rome, their respective forces purging the city of their political enemies, as Sulla made peace with Rome’s direct enemy, the Pontic king Mithradates VI, whom he had initially been tasked to wage war against, and instead returned from the East to reclaim Rome from the control of the Cinnan regime, establishing himself as a dictator following his victory at the Battle of the Colline Gate in 82BC. His first motions were to pass a series of constitutional reforms that vastly increased the power of Roman magistrates and the senate, replacing Roman custom with new statute laws enforced by permanent courts.

These grave disruptions to Roman society served as antecedents to Spartacus’ 73BC-71BC slave-war on the Italian mainland. Though the final army of slaves was effectively dispatched by the legions of Crassus, the fearful Roman citizens underwent a change in attitude regarding the treatment of Roman slaves, and indeed by the time of the emperor Claudius' reign, commencing in 41AD, a constitution had been created to protect slave legal rights.

The crisis of the Roman Republic manifested in the consul Julius Caesar’s civil war against Pompey, and his march on Rome effectively ended the control of the Roman Republican government, as his selfish rivalry with Cato, Cicero and Metellus Scipio resulted in the title of ‘perpetual dictator’ awarded to him by the Roman senate and led to his assassination at the noble hands of Marcus Junius Brutus and an accompanying crowd of senators. The civil wars following the death of Julius Caesar obliterated the last trace of Republican governance in Rome, as the death of Brutus and his conspirators at the Battle of Phillipi in 42BC was proceeded by a reallocation of former provinces and a division of Roman territories between squabbling triumvirs, with the sole rulership of the city of Rome and permanent consular power passing in 27BC to Caesar’s great-nephew and adopted son, the first Roman emperor, Octavian “Augustus”.

Perhaps it would have been better for the Romans, as with future European slaveholders, to have eliminated their non-European enemies altogether rather than depending on the volatile unreliability of utilizing centuries of slave labour at all. For an empire to succeed it cannot be multiracial, if indeed a purely European empire can survive at all without excising sub-racial inadequacies (a final, future success rendering the term ‘empire’ inaccurate), the former example displayed by the spectacular historical failures of Alexander the Great, control of his vast, incoherent Eastern empire dying with him as he drunk himself to death, leaving communication channels open for the spread of more Oriental philosophies and corrupt attitudes into Europe. His political adoption of Persian habits and customs such as proskynesis – a self-deification alien to traditional Greek spiritual thought, requiring his court advisers to prostrate themselves before him and to kiss his hand – had rendered him unpopular with his own soldiers. A constant demand for fresh troops to be sent East greatly weakened Macedon, leaving it open to subjugation by the Romans after 168BC. Unsurprisingly, his Hellenic army eventually mutinied in north India, refusing to march further East. A reckless, greedy, anti-European commander, mass marrying his reluctant senior officers to Persian noblewomen, their marriages rarely lasting a year, him going so far as to regret his prior burning of the Persian ceremonial capital of Persepolis; an open hearted pity inappropriate for a true conqueror. His campaigning effectively ended the Hellenic Age, and the power of Greek civilization in the Mediterranean. I hold a disdain for the petty Nationalisms of modern European countries for the same reason, more in favour of a biological pan-European racial solidarity than any of the competitive rivalries that arise from formally delineating European territory into isolated nations separated along rival country boundaries.

It has proved very difficult to put this to my sole English friend, him seemingly unable to shift his thinking from a somewhat patriotic fondness for England alone, and at the expense of Northern Europe altogether, his mentality not too different to the isolationist, trade-monopolizing British financial attitudes that led to the First World War, and indeed the destruction of their own empire following the Anglo-American crusade against Hitler’s Germany. He seems genuinely perplexed when I refer to white South Africans as Europeans and is confused out of all recognition if I express the idea that modern Greeks, Portuguese, Italians, and Spaniards, despite their former European achievements, are now so racially diluted by centuries of miscegenated breeding as to be considered closer to a non-European racial group akin to Middle Easterners. Here we are worried about the typical non-European behaviours of Middle Eastern immigrants. What about the racially-devolved natives themselves?

I have gathered that he is, by unconscious force of habit, unable to see that the English remain the racial descendants of continental West European tribes regardless of the presence of a small Atlantic strait, 20 miles wide in places, holding them back from the Côte d’Opale, the water of the river Rhine draining from its branches into the North Sea around 200 miles from Harwich. The Southern and South-Eastern coastline remains as open to massed waves of overcrowded dinghies as it is for shipping traffic with the waterways of the Hook of Holland, and indeed the Norman conquest fleet that departed from the Baie de Somme in 1066, another invasion of the island not warded off by simple legalities, as with the arrival of the Angles, Jutes, Frisians, and Saxons.

He seems put out that I am indifferent to Brexit, having assessed for myself that this lame token gesture was not enough when it was first proposed, on account of the full-spectrum dominance of the fierce anti-European system, unlikely to deviate from its long-term post-war initiatives, and additionally - fundamentally - on account of the lethargy, moral zealotry and feral individualism of the seemingly suicidal natives, sacrificing themselves for the sake of other races, unable to cooperate and to defend their own race for the post-war generations up to that point, or even to acknowledge it, prepossessed with mercantile impulses and devoid of culture and compassion, somehow hoping that their government would sort it all out for them, or that economics and material wealth would solve their existential threat dilemma, and my lack of faith in the deus ex machina promised by Brexit rests regardless of the fierce political sabotaging in the aftermath of its reluctant implementation.

Creating a forced mental distinction between England and Europeans (by which they only mean, 'those other people living on The Continent') is in fact rather unhelpful, as is any analysis of populations along geographical lines, the United States included, and not the detailed observations of racial anthropology, a physical analysis remaining a more natural understanding than the sole reliance on research into the genes that express the traits of each phenotype. After all, despite varying dietary health and environmental changes contributing to height and similar physical variations, it is impossible that they will change a person’s racial appearance, as indeed racial partnerships between non-Europeans cannot produce the phenotypes of European offspring without the presence of some initial European admixture. The theory of inheritance developed from the experiments of the biologist Gregor Johann Mendel and his paper on Plant Hybridization was ignored by his contemporaries throughout his lifetime, Charles Darwin remaining unaware of his work. Even now his foundational genetics research into dominant and recessive alleles in the Law of Dominance and Uniformity, the Law of Segregation of genes, and the Law of Independent Assortment seems downplayed and overshadowed.

The social construct of my friend’s artificial nation-state, nothing but a long-term convention, trumps his acknowledgment of shared European racial characteristics and stimulates a faintly jingoistic partisan loyalty akin to a fan’s exclusive devotion to their favourite football team. I can happily assume that he is unaware that the noun “English” is a corruption of the Old English adjective Englisc, meaning “of the Angles”, with the country name “England” arising from the Old English Engla land, “the land of the Angles”, the Germanic tribe itself (Engle in Old English) taking their name from the land they inhabited on the south Jutland coast by the Baltic Sea (Engel in Old English; Öngull in Old Norse).

It seems too much for me to venture into full-on Nordicism with him, given the Anglo-Saxon reluctance - especially in their more conservative and patriotic natives - to consider a racial hierarchy within Europeans themselves, somehow too proud to relinquish egalitarianism, and too envious to acknowledge that their own European phenotype has long devolved from the homogeneity of the Nordic ideal, rather self-conscious in a denial of their ancestors’ miscegenation. I fall far short of that Northern European apogee personally, descended from a Norman-Irish family, my father’s ancestors having invaded Ireland as mercenary knights accompanying Strongbow’s armies in 1172 and settled over the natives, establishing ruthless baronies and family castles across the lands of County Waterford, Tipperary and Kildare, and the Castle of Powerscourt in County Wicklow, the Celts and the Vikings that settled in Normandy following their treaty with the Carolingian Franks having been considerably impeded already by historical racial mixing, but it doesn’t bother me, much as I acknowledge the imperfections in comparison. Reality is what it is, and I remain infertile regardless. I’ve considered substituting the term ‘Proto-Indo-European’ for European with him, the politically-correct synonym for the precise original racial classification ‘Aryan’, the proper title for our race, assuming the latter would, thought entirely accurate beyond mere linguistics analysis or its  sole modern orthodox usage to describe ‘Indo-Aryans’, be completely beyond his squeamish comfort zone, but, so far, it’s all a moot point as he’s determined to cling to his vague national supremacy at the expense of acknowledging his own race, let alone developing his understanding of the fine details from there.

Incidentally, I don’t pursue a fascination for archaeogenetics either, that latter position common among the more right-wing geneticists, and prefer to consider the science of racial anthropology as distinct from the relentless quest to discover the occasional random genomic mutations in the DNA sequences of ancient Bell Beakers, Corded Ware, and Yamnaya, various populations of early farmers and hunter-gatherers. I understand their ‘degeneracy’ as being on account of successive racial mixing and not as a reductionistic mechanical process equivalent to the passive doctrine of Original Sin, stripping away the presence of free will in decision-making, as with the theological concept of conscupiscence introduced in the Protestant reforms of Martin Luther, and thus conveniently voiding the natives and their ancestors from having to take personal responsibility for their actions and accept their own historical family breeding choices, including any poor-choice consequences. Mental illness is a separate issue altogether, of no relation whatsoever to genetics, and one must utilize the Trauma Model and consider environmental schoolchild and adult bullying, toxic stress, ego death, and parental child abuse.

I am totally unmoved by the lazy anti-European superficiality of the fallacious ‘spiteful mutants’ hypothesis promoted by Edward Dutton, observing them as subhuman only in that they are devolved for their original racial intactness, the cohesive soulfulness of a purer body, closer now to the qualities and temperaments of other races than to their own primordial genitors, no longer so clearly distinct. I wouldn't mind him reading this at some point actually, not that that's ever going to happen if I am to be sensible as I sense it might 'get on his tits' again, or at least knock his pint over.

I am more interested in the close Nordic phenotypical similarities of the Cro-Magnon settlers who migrated to Europe from the Anatolian peninsula of Western Asia at the end of the Middle Palaeolithic than in rooting our racial origins in the early Bronze Age. It’s interesting to note that the original Roman nobility of the patrician class, as with the ancient Greeks before them, were Nordic in aspect, as indeed were the nobles of the Germanic tribes outside their boundaries.

In general, I resent being lumped in with the right-wing. I despise conservatism and patriotic Nationalism as much as I have a total contempt for capitalism, corporatism, Keynesian economics, and all international financial systems, and I generally find I have absolutely nothing in common with those I observe and read who are designated “Far Right” by the establishment, or indeed self-defined as “White Nationalists”. There’s the superficial appearance of a relationship, but it remains a shallow, lazy analysis. I find them appallingly crass, boorish, and ignorant in general, more an example of insincere, ratings-sensitive showmanship than a force for any active change, and I can’t imagine I’d integrate too well with any of their peer groups, even if I somehow wanted to. They seem to remain as rooted in the orthodoxy as every other branch of political activists across the spectrum, or indeed the apolitical citizen majority, the same insular, bourgeois attitudes, and those cruel moralizing values of what unfortunately amounts to the 99%.


My father refers to me to my face as a bigot. Quite a few times he's informed me that "you're bringing shame on the entire family!" sighing in angry exasperation every time I share in public (or indeed private, as is more common) what I think on any particular matter of science, history, culture, or civilizational survival.

He has the bonus at least of not accepting to 'agree to differ', with both people being 'equally' right, which is obviously nonsense logically and which could never exist in nature by empirical understanding of truth. There being an observable physical world and a set of outcomes after all, and not a separate physical world tailored to the internal tastes of each separate person for them to dream about and feel comfortable with and present to the person next to them on and on in a non-overlapping line, as if we were each a little drying ink blot on one page of a horizontal stack of neatly divided A4 sheets locked in place on the lowest lightless shelf of a packed filing cabinet.

I expect eventually some wretched person with invoke the annoying many-worlds hypothesis to me over that, perhaps sending me a videoclip of Michio Kaku, or quoting something trendy by David Deutsch, or just the vague yeah-but of a “hey, actually, don’t scientists say…” retort, which is probably a more expectable rejection of the obvious, despite their conveniently reserved ultimate set of all universes liable to still be doled out to me by them as the multiple disjoint sets of each example of an ultimate set of all universes - more of the usual, with one ultimate set for them and one for me, or something of that nonsensical linguistic nature - if I initially humoured them on their face-saving narcissistic relativism ‘multiverse’ but then went on to say something else they couldn’t cope with, not content with ultimacy.

No matter the ‘playing the multiverse card’ get out clause, they are still consciously aware in their physical location to the degree that both them and the other consciously aware person paired to them in close bodily proximity at this location can observe the physical book on pragmatic epistemology resting open next to the physical popular science book of physical cosmology explaining mathematics as the tangible expression of nature’s beauty, both books placed on the garden chair between the pair of them, and with the natural world all around them and the soil of the earth beneath their feet and the printed lines on the scientific logic of transactional inquiry that assumes no pre-knowledge of either organism or environment as adequate but requires the acceptance of a common system, as an only means to develop from the protologic of a priori metaphysics exhibited in the superstitious self-action historically associated with primitive peoples, not too far from the neighbouring lines of physical ink that read “we never are definitely right; we can only be sure we are wrong”, and can, hopefully, at least acknowledge that human error can be made, but yet there is presumably something more than an empty them in that physical “we” location, much as the word “Self” alone is easier to chuck about with those third-person, some-people-other-people others than to gain individual awareness of (no matter how many other separate examples they could consider of these personal physical minds of theirs in the physical skulls of the bodies in whatever additional dimensions of whatever M-theory pretension they would like to mess about with in their sand-pit).

Interestingly, in a sensible context, I read that Roger Penrose has some advice over going too far into extreme modern Physics hypotheses, warding us away from all the brane-cosmology and Kolmogorov complexity of the computer science types. I keep books on Dark Matter myself, but I’m not convinced it exists. It’s enough for the first point to understand that words, as a reflection of a person’s thoughts, are carriers of meaning, much as they are also a carrier of information. The process of understanding cannot be derived from the sum of the individual components, words presenting both sematic information in different syntactic information streams, and polysemantic interpretations of the information in each individual stream, all extractions of meaning a subjective measurement in different people, multiplicative and non-linear, whilst information is an objective measurement. Holographic consciousness would make more sense if that non-linearity was acknowledged.

My father at least acknowledges that someone is wrong here. After all, in my mind, though the first-order logic appears sound to both of us (and he can phrase it with considerably more depth and skill, more used to the papers of Einstein and his many peers, coming across as fluent, by my exaggerative euphemism), the quantified variables agreed, on account of some grand commitment to laborious patterns of self-in-world honesty, our given interpretation, horrifying as it is, does not seem to allow us to declare every single sentence satisfiable on account of its pleasant, calming existence in one huge, mad formula of warped logical baselessness, despite the sneakiness that can be hidden sometimes in unsound semantics by those who wish woe, their neurotic love of postmodern attempts to jam in the lesser if not impossible by brute force, myself having both personally encountered, to varying degrees, the life-experience phenomenon of what effective deception is as a passive recipient, and more than one written explanation summarizing the action of deception nonetheless, conducted in spiteful preternatural hisses from the rims of the cots rattling in their skull-eaves.

In a similar nerdy manner, but with some commitment to regeneration, ranked hierarchies, and basic operations (and despite some concerns over some difficulties in non-linear dynamics, which can be beyond me really), I have never yet seen 0 expressed mathematically as 1 in a way that seems pleasing (enough), whereas quite a lot of other humble minds clearly have. Also, a pair of 100% contradictory arguments, a statement pair in contradiction if we'd like to be obtuse with logical incompatibility, can be expressed by the logic that 'P implies Q' is always true, regardless of whether 'Q' is true or false, if 'P' is false. Thus if 'P' in inner form is 'p•~p' it is always false and can imply anything, and their argument is in effect claiming to be sound (valid; all premises true) and unsound - so false then - that not making much sense, one of their additional statements asserted after 'P' generally having '~P' as a logical consequence, and we must remember that nothing forbids a valid argument with false premises for having a false conclusion.

In practice we find that one person or the other is generally more informed and sensical (discussions in principle generally being a shared exercise for two fallible people to work something out with rather than a foregone conclusions debate to the death, and the shoehorning in of obscene formal logic standards not really a viable technique day to day, and hardly necessary), although it’s generally the person with the greater level of power and back-up who will win regardless, as these people have no interest in truth, validity, and resolution, as much as winning by sophistry, foot stamping (or "food stamping", as I initially typed), and sheer petulance, and getting their piece in as something somehow adequate in the abstract, on some weird ‘human rights’ aspiration, that long institutionalized presumption, regardless of context and the strength of their argument, not usually stepping beyond linguistics and into physical observation. This ex-civilization allows them to do that, by its very structuring.

It's just that it's me, categorically, who ‘has to’ be wrong, in the eyes of every single human I have ever talked to across my entire life, bar perhaps three literal individuals in nigh on full agreement, one remaining alive these days, and in full agreement, and far off, the other two having killed themselves. Dad prides himself on his atheistic humanism. This determinism and secular materialism. I would call him a fundamentalist zealot by personality regardless though, perhaps on account of this very attitude to his naively optimistic, yet seeming nihilistic, Christian atheist science philosophy, again seemingly fundamental to him. I sense that, though he has never once said this out loud, he is distraught far back inside, seeing an antinatalist only conclusion outside an apocalyptic climatology event horizon of some description, pointless in all his heat death sequencing anyway, an 'inevitability' that he wards off with that surface utilitarianism for multicultural world peace green energy utopias, wanting that to be enough at least, and all there is that he can see.

As I’ve tried to explain once or twice, I don’t believe in God/god (and don't generally feel a reverent need to capitalise the name of a Middle Eastern desert god belonging to another enemy race with no racial connection to Europeans), any old gods with a small 'g', or anything of human revealed religions, but I’m not an atheist. I would, eventually, with more confidence, take my panexperientialism into a radical non-Christian deistic territory, perhaps drawing from this woodland reverie into a grander, less solipsistic arrangement. Panentheism, perhaps? Life is worth more to me than that stirred dish of cooling soup. Their erroneous, criminal cosmology hypothesis has rendered our science too pessimistic to conceive of hope for our meaningful destiny at all. This 2000 year self-defeating fascination has rendered us inadequate as a race. For just how long have we been this hostile towards our own people? It's an older cognitive incapacitation and social incompetence than that overt display of traitorous self-hate metastasizing in the 20th Century, that's for sure. Our entire race is so internally uncooperative, so low in self-loyal ethnocentrism, that it can, by firm empirical observations - over a long history - be best described as unconsciously suicidal, an eternal kill-switch impeding an otherwise superb people. Animal husbandry and the sparing of racial enemies for use in captured slave-labour were devastating ancient mistakes, crippling our intuitive, problem-solving nature by picking the easiest and laziest option, allowing us to rest on our laurels, stunting invention and innovation and the pursuit of a more robust technological development paradigm. They are at least understandable mistakes, much as they must be rectified. To retain the alien moral values of a barbaric anti-European slave religion and of a secularised Christianity though, is to be unforgivable.

“But I don’t eat very much meat these days,” he tells me, “Only a couple of times a week, and I try to be sustainable,” again totally missing the point of Vegan natural ecology compassion and animal suffering, concerned only with diagnosing the faulty mechanical atmosphere of his robot rock rather than the life on it.

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