Tag Archive | "Platonic Time"

An Orgonomic Theory of Time Part Two – A New Theory of Time


Synopsis

In part one the background to a new orgonomic theory of time was presented. Various types of time theory were discussed alongside some time anomalies, some of which were possibly associated with oranur energy. It was argued that factors such as these may require the formation of new ways of looking at time.

In part two, a new orgonomic theory of time is presented. This consists of a universal time with three subtypes: individual, group and energetic. Altogether, these four aspects of time reside in three modes of a singular reality. The modes are orgonotic physicality, consciousness and time itself. Time is defined as the flow of consciousness or orgone.

Introduction

If time were indeed solely an emergent property of things or events relating to each other, then without those events, time would not be. But as has been argued, time and events are not the same thing. Time must be more than just Aristotle’s counting or Liebniz’s successive relationship of A to B. Ordinary time comes from our consciousness of events, not the events themselves. The same events can be in one time to one person and in another time to someone else. The same day can pass slowly or quickly.

One can imagine a consciousness existing prior to any event or object and independent of them. A totally unbound and free consciousness would still experience itself, absent all objects or events. One could say that experiencing oneself is an event but it would be a continuous and never-ending event as one never stops being oneself. This rather negates the definition of an event. Consciousness is not apparently restrained to material objects so it is not unreasonable to assume a totally free consciousness could exist. Therefore, it seems that such a consciousness, and thus time itself, could exist prior to, or independent of, any event within it. Thus the Newtonian and Platonic views of absolute time (which are not the same but have some commonality) appear to this author to have some validity and could constitute an aspect of the universal orgonotic time proposed here – a time which transcends all other times. This is experienced in daily life to some extent. When one is asleep one enters a time which is independent of the clock in the bedroom. A whole day’s events can take place and yet only a few minutes of terrestrial time has passed. Time still occurs when people are in Out Of Body Experiences (OOBE) or in Near Death Experiences (NDE) but at a rate which is unique to them and not dependent on the outside world. In one NDE a whole decade past within her consciousness whilst she was in a medical coma for a few days.

Time cannot be reduced to anything else it appears. If time is merely counting, then once all clocks are gotten rid of time itself should cease. There should be no time in a dream, as there are no material objects to act as clocks, yet time still exists there (the author defines materiality and physicality differently incidentally). If time is merely relational there must be periods of time before time – before those relationships existed. One philosopher said time can only be stated to be time, negating anything with which it could be defined by – this seems somewhat circular, a non-definition.

Impossible Definitions of Time

This definition seems to say time is both only time and not time (‘nor anything else’). If time is not change or events, then it cannot be Smith’s ‘series of items.’ Perhaps it could be something ‘irreducible’ though which relates those items? Maybe this is the hidden meaning of Smith’s definition. But the only absolute irreducible is consciousness itself which Smith partly rules out by saying time is not perception of events either. Perhaps time is perception itself though – more broadly, consciousness. The only thing which cannot be reduced further is consciousness. Items only exist within consciousness so they can be reduced to consciousness too. Even the fundamental laws of the universe, its fundamental irreducible parameters, if they exist, only exist inside consciousness. This author believes Smith’s argument can reasonably be interpreted to say that time is consciousness – which is a central thesis here.

Time as Consciousness

Consciousness cannot exist without time as even to be conscious of one’s own consciousness implies a sense of time passing. Therefore, time is a fundamental aspect of consciousness. Wherever there is one there will be the other. This also means that there can be no such thing as complete timelessness as there can never be a state of no consciousness if consciousness is a fundamental property of the universe. As consciousness has been argued in other papers to be identical with the primordial orgone (1) then we can also say that time is identical with orgone. At its most succinct, ordinary time would be defined as the local flow of consciousness (which in turn is the local flow of orgone).

Plato’s eternal time would be the awareness of a universal consciousness and would be transcendent of any event within it. It would be the alpha and the omega, it would know all pasts and all futures. Universal time would be simply the orgone itself considered holistically. The other types of time recounted herein would be the flows of the orgone as it splits off from itself. Plato’s eternal time and orgonotic universal time might not be the exact same thing however as will be explored.

The author would argue that Hegel’s view of time as the unfolding of space is also consistent if we view that no space is possible without consciousness (as in this view space is orgonotic and thus conscious). This would be in keeping with Hegel’s notion of Absolute Spirit. Consciousness also in itself always implies a sense of the existence of a space. Even a dream has a sense of spatiality. However, for Hegel the primary association or expression of time was space but in this orgonomic theory of time the primary association and expression of time would be consciousness. So it could be argued it is closest to the Platonic view in this regard, though again it is not purely Platonic either.

Hegel

In particle entanglement and instant psychic communication there is indicated to be a state of infinite or near infinite speed (one could say that this is not travel but some other type of unity perhaps). There is no indication that there is any upper speed limit to consciousness, however that unity is defined, or indeed to orgone itself as an ideo-substance. In the universal time of pure orgone there could be instant communication throughout the universe at infinite speed or infinite unity. Therefore, there would be no separation possible and all experienced ‘nows’ in the same space would have a universal simultaneity aspect, even if other aspects of their time expression were apparently separate. A person on Earth and on Jupiter could experience the same now, even if some other aspects of their now were delayed. The two could experience a telepathic comprehension of the same moment even if their TV signals encountered a delay. This would imply the existence of a universally shared time-flow. The author is not referring to a static eternalism here incidentally but simultaneity.

I. Universal Orgonotic Time

The first aspect of this orgonomic theory of time is that there exists a state of universal time which is transcendent of any other time and is not dependent on any event within it. This universal time is also a universal consciousness and is identical with the most whole aspect of orgone.

Just as orgone energy can slow down, or condense into matter and water, or excite, perhaps speed up, into charged particles, this theory proposes that the universal orgone, that is also universal time, can split off into the streams of group time that we experience collectively as a temporal sequence. This can be creative, as orgone is negentropic, creating life and matter, going from less to more complex. This ‘becoming’ of orgone can be experienced as temporality. The flow could also be entropic, recounting demise. For some reason physics has had preference for entropy in time but there is no necessity for this. Man himself is the result of negentropy yet he creates a physics which does not recognise the process. This is strange indeed. A seed growing into an oak tree is as deserving of the passage of time as is the dying of a star or the decay of an atom. The whole universe created the negentropy that resulted in the oak tree even if eventually entropy will follow when it returns to dust. But negentropy can follow the entropy in like fashion. The dust will once more give birth.

It could be argued that a universal time is not required as this is merely a form of absolute time as dismissed by Leibniz and others. However, Leibniz’s arguments theorise problems which we have not actually encountered, such as multiple worlds each displaced by one second against the clock of absolute time. It is a kind of straw-man argument therefore. The other argument against absolute time is that it is creating more entities than are required – we do not need an absolute time. But again this author believes a universal time is required to explain what we encounter in reality. Time cannot be adequately explained on a purely relational, emergent or successive basis so some other type of foundation is required. Local time can be measured by the movement of objects but time itself seems to be more than just external change or succession. There are also no fixed speeds and hence no universal standard to measure local time against. Additionally, instantaneousness and precognition indicate that successive time is not always a universal property even when things do occur in a sequence. Time in this author’s view is also dependent on consciousness so it cannot merely be tied to objects or even dimensions, consciousness transcends all these things. Further, consciousness or even material entities may be able to step out of the relational or successive time stream altogether and if this is so then a universal time is essential as an explanation.

Liebniz and the Rationalist View of Time

The above factors, taken together, in conjunction with Plato’s views and contrary to Liebniz, would imply that there is indeed a universal time. This slows down or substantialises into our usual flows of time which we have here called the group and individual streams of time. Within these streams the rational view of time of Liebniz would then take precedence. If we can however step out of the flows of group time and back into it this implies an underlying universal time into which we step to and from the group streams. Instantaneous events also imply a universal time which connects them beyond any single event or movement.

The universal time would be subtly different to Newton’s absolute time however. Newton’s absolute time is a form of timelessness just as his absolute space is a form of spaceless-ness, an unmoving, nothingness in which the real bodies have their true motion. The universal time proposed here would rather have both its own unique kind of universal movement and would also experience time in a unique way. Unlike Newton’s absolute time, or perhaps Plato’s unchanging eternity, the universal time would be both conscious and physical and have flow, or change, though its own unique type.

Time does not come solely from the movement of objects and their relationships but from our awareness of them and ultimately from consciousness itself – even a dream has time, its own unique chronology. Time emerging from movement as in current physics, or from succession, as argued by Liebniz, has explanatory value within the group time streams but doesn’t explain time completely, certainly if the conscious and paranormal aspects are true. However, a universal orgonotic time might imply the following options:

Firstly, that there is ultimately only mind and what we perceive as reality is just a passing illusion, a dream. There is really no physicality and no orgone. Secondly, it could be that orgone has an aspect which is infinite and thus beyond local movement. Local movement and pulsation is a property of orgone within local living organisms and as local energy but ultimately the definition of orgone may rest with the physicality of consciousness alone. This is seen in the view that the author puts forward regarding orgone and consciousness being identical, see the Orgone Continuum essays (2). Local movement or transcendence of local movement would shift down to perception eventually. For example, from the perspective of a fish there is continual movement in a fish-tank but given time, from the perspective of the tank it remains still.

Time and Motion

However, if time is not local movement, it is also not stillness – if such is even possible. Universal consciousness would have its own kind of transcendent movement. It is always experiencing a flow, an awareness of itself. The universal consciousness would experience itself and thus would know time. There would therefore always be a sense of movement within the universal consciousness. Consciousness cannot be without time as time is flow of consciousness. Consciousness always experiences and therefore always has flow. Therefore, there must be no true stillness even at the universal level, but a movement which is beyond locality. This is a somewhat paradoxical situation – a universal movement which is beyond local movement. The universal consciousness (and thus universal time) would still have physicality as consciousness and physicality also cannot be separated. Therefore, as in the orgone continuum, we can only have pure mind if it is also physical – an ideo-substance. This would apply to universal time too. The universal time would transcend local movement but would remain a physical conscious substance with its own aspect of universal movement. Orgone would thus have the quality of local movement within organisms and local energy but the ability to transcend local movement in its most whole state of universal time.

It appears experimentally that consciousness and particles or energy can transcend distance and local movement (entering the universal state perhaps). However, unlike locality, physicality and time are intrinsic to consciousness. They are at once a unity and a trinity of the same entity. This will be explored further in the conclusion.

II. Group Time Streams

The second aspect of this orgonomic theory of time is that the universal time splits off into mass or group streams of time. It is noticeable that in accounts of time slips the jumps do not generally seem to be more than a century or two. The time slips reported in Liverpool are of only a few decades. Perhaps time streams decay and there is only a certain amount of flexibility in the movement within them. Group time streams could be a little like a combination of the growing block and moving spotlight types of time theories. In time slips of greater separation, it is sometimes more like a movie being replayed, like the energy of that period has an echo down the timeline such as when Roman soldiers have been seen trooping along a now built over road. However, it might be possible to move further in time if there is greater energy powering the transition.

If the universal time has its own special sense of universal movement this would imply that it is not static and there is indeed a process of development within the streams that branch off and return to the universal time, as Hegel foresaw as the process of the development of Absolute Spirit.

III. Individual Time Streams

The third aspect of this orgonomic theory of time is that individual conscious entities can enter into these group streams of time but as they are themselves a locus of consciousness this would also make them a locus of time. Individual time streams would be affected by the quantity of consciousness of the entity concerned and by the activity of this consciousness and its relationship to the universal, group and energetic times. It would thus be a complex reckoning and constantly changing. The individual time and the time within the group stream could thus be seen to differ. This could result at one end as psychological changes affecting personal time perception to psychic time travel in the middle and at the other extreme to actual material time travel being perhaps possible.

Such travel might be where the energy charge of the entity’s consciousness within the group time stream became so radically different to that of the group time stream that the individual materially alters their position in the forward direction of the group time stream. There is no reason to suppose that there would automatically be preference for travel in the group time stream, past or future, if the individual were to be able to depart from the group stream location. However, on the other hand, orgone is inherently directional as it is negentropic (towards greater complexity) so perhaps this would be reflected in the direction of travel most easily obtained.

Each consciousness locus would have its own individual time stream (due to being a locus of orgone and thus of time). These streams of time would affect each other, increasing or decreasing their respective quantities of time. The overall weight of the timestreams would merge into the group time stream with the present being the consensus reality. Even a grain of sand would have its own quantity and stream of time. As a dog runs across a sandy beach the time streams of the seagulls flying off and the humans on the beach would subtly interact and alter as would the time streams of the sand beneath the dog’s paws.

IV. Energetic Time

The fourth aspect of this theory would be that since energetic objects are condensations of orgone and orgone is identical to time, the greater the object’s mass, the more condensed ‘time’ it would contain. A kind of orgonotic relativity would thus come into play. So greater material mass would increase the orgonotic density and slow down time in the object relative to the surroundings. Anti-gravity effects might in the opposite way decrease the mass of an object, increase its energetic activity and so it’s time might become faster relative to its slower, more dense surroundings. As all objects would have a measure of time and as objects exist in relationship to each other there would be a relational aspect to time in the group time stream. Increasing this complexity still further would be that the group time streams themselves would have an energy relationship to the universal time. If something moved fast enough with enough energy it could leave the group time stream and move toward the universal.

The more conscious and energetic vortexes there are in each space the more stable the time would become. For example, in a dream there is usually only one mind, or one locus of time. A house in a dream might have a time of existence of some minutes subjectively. It is unlikely to be visited twice, though it might. But a house in shared consensus reality would have millions of conscious vortexes involved in its reality. From the housefly to the rice in the cupboard to the people living in and around it to the birds singing in the garden and the worms digging the soil – all lend their awareness. Such a house might thus have a time reality of hundreds of years.

Temporal everyday time is an integral part of orgone. This is because orgone energy flows are inherently temporal in nature like the wave functions of quantum physics. Any orgonotic negentropic flow (the superimposition of orgone streams creating a galaxy for example) or the condensation biologically from bion to amoeba to cell also has time. An orgonotic flow in the other direction, for example the breakdown of a red blood cell has orgonotic stages and thus also possesses temporal time.

The creative and destructive cycles like Reich’s four beat life cycle (Relaxation, Tension, Charge, Discharge) both follow time in the forward arrow.

John Southgate’s Creative Cycle

John Southgate, a pioneering North London psychoanalyst was interested his whole working life in the dynamics of groups. He started work as a ‘time and motion’ manager in a factory in Nottingham and eventually taught group dynamics at the North London Polytechnic before setting up the Institute for Self-Analysis in Hampstead. This became the Centre for Attachment-Based Psychoanalytical Psychotherapy. In the above diagram he used Reich’s four-beat life formula to illustrate how groups go through creative (and destructive) cycles over time (3). John Southgate’s creative and destructive cycles mirror the yin yang symbol with its sine wave segmenting a circle. The yin yang symbol also symbolises time, creation and destruction, male and female changing within the overall tao, the latter being similar to Leon Southgate’s universal time. The yin yang symbol is best visualised not as static but as moving. Interestingly, the yin yang symbol is also Reich’s orgonome biological shape and can thus be viewed in three dimensions as well as in motion (4).

Biological Orgonome as 3D Yin Yang Symbol in Motion

John Southgate’s notion of a barefoot psychoanalyst was based on the Chinese notion of barefoot doctors.

Group Dynamics in Time

Orgonotic energetic time would be forwards, temporal and both negentropic and entropic. It could also explain why the forward direction of time is preferenced. Orgone is inherently and preferentially creative as a field, it tends to go from less to more, from cold to hot, it is more negentropic than entropic. Orgone itself has a direction, a choice. These flows would tend to preference creative movement within the group time flows but would also allow for destructive flows in the same temporal direction. There is no creation without some destruction.

Time has an aspect as a universal container and as a thing in this theory. It is not solely something intangible or merely descriptive arising from the unfolding of reality, but a tangible correlate and identity of orgone and thus consciousness. Time like a substance or fluid may conceivably split off into streams, yet the ocean (universal time) from which the streams derive (group and individual) would contain them. Orgone’s qualities could be said to be consciousness, physicality and time. All three aspects are identical and interchangeable. If there is any consciousness at all there must be a sense of experiencing something and thus all consciousness implies physicality to some degree. Consciousness and physicality are thus identical. If there is any consciousness at all there is also time. Even awareness of one’s own consciousness without any objects or others would still have a sense of time in that awareness. Consciousness and time are therefore identical. If consciousness is identical with orgone then if one can move within the orgone then one can move within time. Time itself could be considered a physical thing but with simultaneous multiple existences, a trinity.

Topology of Orgonomic Time

Overall Conclusion

This theory would be both Platonic (viewing the background universal time as independent of change, otherwise known as absolutism) but also its opposite the relational conception (viewing the group time streams as generating time partly through the relations of objects and energy). The universal time would have flow however, so perhaps not completely identical to Plato’s unchanging eternity. It has aspects of spiritual theories of time in that it includes a transcendent factor (the universal orgonotic time). It includes psychological theories of time because it sees time as an aspect of consciousness (hence it includes animal time and real duration, time as subjectively real – depending on one’s position in the time streams). It explains apparent timelessness as a different kind of time rather than no-time. In this sense, the universal time is subtly different to the Platonic concept – there can be no absolute stillness in even the universal time. This is because the universal time is also conscious, and consciousness always implies flow.

As in Einstein’s theory of time it views time as physical (as time is an aspect of a physical entity – orgone). Incidentally, Einstein himself never completely rejected the aether (which is related to orgone). There must be a physically real background medium even in relativity theories (space-time). He was content merely to strip away nearly all the functions of an aether aside from those required by relativity (5). Within the time streams, the orgone theory of time would have aspects of relativity as the quanta of orgone (and thus time) would change relative to factors such as mass, energy and movement. It incorporates aspects of moving block theory (the collective of individual time streams would create an increasing block travelling along the group time stream). This is illustrated via the segments in the group stream illustrated above. It would also have aspects of spotlight theory – the collective of individuals at the ‘present’ in the group time stream would preference the growing present and past but individual time streams might ‘spotlight’ differently. This is illustrated with the figures ‘spotlighting’ different points in the group stream. The relationship of the group time stream to the flow of the universal time would create a real group temporality even if individuals within the stream changed position. This temporality of the present might be stretched somewhat along the segment of the group-time stream.

It may be possible to materially move within a portion or block of the group time stream. It may also be possible to psychically, or even materially, move the ‘spotlight’ of one’s consciousness within the block of time. It has aspects of a dynamic eternalism and aspects of presentism. It is both an A type of time theory (temporality is real within the group stream) and a B type (temporality can be transcended to a degree via the universal time or ‘spotlight’ movement within a block). It thus includes temporality and non-temporality. It delineates four interacting aspects of time; universal, group, individual and energetic.

It avoids McTaggerts influential dismissal of time by freeing it from being merely the reflection of change as in the Aristotlian definition. The existence of a universal background time can be said to counterbalance McTaggerts dismissal of time’s existence (6). Past, present and future need not entirely contradict each other from the point of view of the universal time. McTaggert reasonably argued that events cannot be considered in two tenses at once, say past and present, therefore the tenses do not make sense, hence time does not exist. However, perhaps it is not time itself that does not exist but temporality and then only from one perspective – that of the universal time. Temporality may exist according to the flow of change in group and individual time streams – the consensus present would be where most individual time streams are together spotlighting the group time stream (although this consensus present might spread out across a segment to some degree). An individual’s present could alter forwards and backwards from the group or even be multiple. Temporality would be the function of consciousness and thus real to that consciousness or group of consciousnesses.

The theory is not deterministic (because consciousness always influences it throughout the entirety of time) and it allows for multiple causation in either direction – as is claimed to be noted in some scientific experiments which show causation to be bypassed or even backward. It is not non-existent like Newton’s absolute time as the universal time itself experiences consciousness, flow and physicality. It is not still like Plato’s eternity, as it has flow and development even in the universal aspect.

There is not duality in this theory as the universal time is not non-time but a form of time. The universal time remains physical and conscious so of the same substance as time experienced in the group, individual and energetic forms. It does require physicality to have an aspect beyond local movement – a kind of universal movement which is transcendent of local movement. This transcendent universal movement is not stillness however – and this is the heart of the paradox. It cannot be stillness as it is conscious and consciousness always has time and thus flow. Empirically, there is no absolute stillness evidenced as all observed things have energy. There is also no absolute stillness evidenced psychically. All experienced things have flow. There is no zero. Even if one were to experience absolute void there would still be a flow created by the consciousness of that void. Yet if something can be everywhere at once it is beyond localised movement – thus there is a paradox. Liverpool also had a famous nightclub of this name in the 1980s on the outskirts of town, a huge place, where some three thousand people could party. It had as its central building feature a 1920s Art Deco clocktower, formally the famous workplace of Vernon’s Pools Football lottery which brought betting to the masses and away from horseracing alone. The year that Reich died, 1957, saw the launch of door-to-door betting coupons in England. The club hosted thousands of revellers every week through the 1980s and 90s and the author visited once and had a great time.

The Paradox Nightclub Building, Liverpool

Perhaps there is a mystery beyond which science cannot venture. The science fiction series, Doctor Who is well named, it implies that there is always this paradox. It is a question as well as a name, Doctor Who? The creator of the most famous time-based science fiction series in history, Southgate believes based their premier villains on Reich’s notion of armouring. Terry Nation in the first series of Doctor Who, which aired from December 1963, introduces the Daleks (7). They were so popular they survived almost exactly as first envisioned right through to recent episodes. The Daleks were a brain in a super-armoured mechanical body. They were obsessed with destroying things. As survivors of a terrible war on their planet they hate free-flowing, natural life. The other group of intelligent beings on their planet were called the Thals and were pacifist, very unarmoured and ‘flowing’ characters. They had a Greek type of dress. Thallasso is Greek for deep waters/ocean. Thallasophobia, which the Daleks have, is fear of deep waters (emotionally speaking). Reich’s epitome of the unarmoured character was from a free-flowing jellyfish – a sea creature. Also, Reich’s notion of a cosmic orgone ocean corresponds to the deep waters (8).

The use of a police box as the time travelling Tardis is interesting. The word polis originally meant state, or a Greek city. So the outer city (polis) could represent the universal time described here with the changes or travel being the individual and group time streams, represented by the doctor (individual) and where he visits (group). The Tardis is also bigger on the inside than the outside indicating that it is a container for time. Nation also introduced the idea in series one that the Daleks were dependent on the deadly radiation post an atomic war. This is reminiscent of Reich’s idea of an extra-terrestrial DOR-Men in Contact with Space published a few years earlier (DOR is Deadly Orgone). This author believes the idea of the Daleks being based on the SS or Nazis as commonly argued was just a cover story and the real basis was Reich’s notion of armoured versus unarmoured character types, which Nation would not have been free to disclose but which makes more sense to this author.

The Unarmoured Thals Versus Armoured Daleks in Original Doctor Who, Series 1, 1963

An additional reason for the belief in Reich’s influence is from another later series by Nation, the brilliant science fiction TV series portraying a fascist space-travelling Earth civilisation – Blake’s 7 (9). A breakaway group of criminals eventually commandeers an Artificial Intelligence called ORAC on an abandoned planet called Aristo (meaning noble) where a computer scientist named Ensor works alone but for his son and persecuted by the authorities (perhaps ENergy Sentience ORgone). Reich worked alone but for a few associates and his son, Peter, and daughter Eva, and was persecuted by the authorities. ORAC is an unusual name for a computer and Reich’s acronym is the best-known use of the term (ORgone ACcumulator). Orgonomy was experiencing an upsurge in the late 1970s when Nation was writing and he would have been familiar with it at least to some degree. Sometimes the name is capitalised in the original Blake’s 7 graphics suggesting an acronym rather than an abbreviation, say for oracle, which again would make a good cover story. ORAC in the series is a box and Reich’s ORAC is also a box. Both Blake’s 7 ORAC and Reich’s ORAC motor may have had an activating component – the Y Factor for Reich’s motor and in Blake’s 7 a small handheld switch which was placed on the box to activate it. This is also reminiscent of the shamir which activated the Ark of the Covenant. The Ark was itself perhaps an oranur computer for conversing with a higher intelligence, see Maglione for discussion of the Ark, oranur and the shamir (10). Coincidentally, Nation in English and Reich in German both mean the same thing, the homeland.

Blake’s 7 – ORAC

The ideo-physical, pan-psychic view of orgone, required only two components: orgonotic physicality and consciousness. This orgone theory of time requires only three components: orgonotic physicality, consciousness and time itself (or flow of consciousness). The only essentials in this theory are those three elements – one cannot have any reality at all without all three at once. There is no reality if any of the three are separate. Local movement and stillness, matter and local energy are sub-concepts in this view. Time always implies flow. Consciousness always implies time so even the universal time would have flow. The universal time would thus have a transcendent movement. It is not still as it is conscious. But it transcends any movement within it. This is a paradox which can be illustrated with a diagram:

Time Paradox

As can be seen above the universal time is shown moving, this has been termed transcendent movement by the author. The universal time is shown here as the ouroboros – as it is living, conscious and moving and thus a good symbol. The universal time cannot be stillness as it is aware and thus has its own universal flow or time. But it also transcends any movement within it, hence its paradoxical nature. The circular nature of the symbol represents the universal time as it is whole and all-containing. Any streams inside the greater circle would be the group and individual streams. The universal time can transcend any movement within it but is itself not still. Thus one could imagine it as the ouroboros therefore. One could also imagine the universal time as the onlooker observing a waterfall. Various points in the waterfall can represent points in time; past, present and future, coming into being as an object traverses the falls. Perhaps an object could teleport from one point in the falls to another, representing time travel. Similarly, a Ferris Wheel could represent, holistically, the universal time and each moving seat a temporal ‘present’. As each ‘present’ moves around the wheel one moves from the past into the future. But again, if one were able to jump from one seat to another then time travel would have occurred. A group of people in a seat would represent a consensus ‘present’. A consciousness could conceivably exist at more than one point in the waterfall or Ferris Wheel.

Temporal Time as Points on a Waterfall or Ferris Wheel

Temporal time could also be viewed as an ancient hippodrome – the building being the universal time and the racehorses being individual time streams with each race being a group time stream. Different audience vantage points along the way could represent different temporal locations in the timestream. The hippodrome building, like the universal time, could be subtly moving especially if it is full of people. Temporality could also be seen as a carousel. The carousel viewed holistically could represent the universal time with the individual moving figures being individual and group streams. Looking from the perspective of the whole or from outside the carousel one would know the past and future of each animal. That the outside of the Ferris Wheel, carousel or waterfall also moves represents the transcendent movement which contains the movement of anything within it. Riders moving from one animal to another on a carousel would represent time travel. Relative movement would be viewing the animal and rider from within the carousel and relative stillness would be viewing the same thing from outside the carousel.

Temporality as a Hippodrome or Carousel

Testability

The theory is testable on at least three levels.

1. If orgone is time this could be tested by creating concentrations of orgone and seeing if such concentrations affect the experience or mechanical passage of time. The theory would predict that a moderate accumulation of orgone might affect a change in psychic time. On the other hand, a great accumulation of orgone might affect a material change in time. Oranur seems to affect psychics and shamans more than most people and this could be initial evidence of orgone affecting psychic passage of time – shamans and psychics can be out of time flows or contain more time than most people. One shaman repeatedly reported that oranur caused her to experience ‘time-jumping’ where her temporal stability became elastic. This was a very difficult experience so caution with oranur near psychics is strongly advised. The author considers that psychics and shamans may generate their own oranur, this being why they are more sensitive to it than most people – they are already highly charged. Uri Geller could change Geiger counts and this author posits that it might not have been through mechanical interference (as Geller’s team thought) but through oranur (11).

2. As this theory predicts time travel might be possible, both psychically and materially, then a simple way to investigate this could include systematically collating and analysing the reports of out-of-time occurrences to see if there are common factors such as oranur-like energy concentrations. There is some evidence of this already as has been noted in this essay, see the Jenny Randles book previously referenced for example.

3. This theory predicts that oranur would be associated with time travel and other paranormal occurrences. Oranur can be measured using Geiger counters as the energy creates an increase in charged particles. It could be investigated if Geiger counts increase near possible paranormal time phenomena. This has already been evidenced to some extent if one considers the Constable bio-forms (12) as paranormal phenomena (they are associated with an increase in Geiger counts). Researchers might consider Geiger count measurements as a useful tool. Faraday cages, as used in some paranormal research as a controlling factor, do not reduce oranur, in fact they increase it, so they are not a complete control. Electrical phenomena itself can also be viewed as secondary to oranur in some cases.

Equations

Consciousness is created by time as the latter is an aspect of consciousness itself. Orgone may possibly be created by consciousness (for example through meditation, Yoga or Tai-chi). Orgone can also be created by time as it is naturally negentropic (generally the more time passes the more orgone accumulates). This would also mean there might be no conservation of energy ultimately and that new energy may be creatable as consciousness is without limit. Consciousness may not conserve itself or have a set quantity. Words, numbers and symbols, such as posited by religious traditions might be able to create things by speaking them into being as is claimed in our great books.

Therefore,

TIME = CONSCIOUSNESS X ORGONOTIC CHARGE

T = C x Or

Time would be affected by the amount of consciousness multiplied by the amount of orgonotic charge. The latter would be affected by the density of the physicality one is within. For example, in the arena of a dream, travel within time might be easier than in the arena of terrestrial life. Orgone is anchored (in accumulators or geometric shapes such as the pyramid), excited (charged particles), frozen (matter) and condensed (water) into physicality so it thus ‘divided’ in the process (from the whole). One could therefore amend the equation as follows:

TIME = CONSCIOUSNESS X ORGONOTIC CHARGE / density.

T = C x Or / d

It is hard to visualise as an orgonometric equation using Reich’s symbols, as each of the three so-called variables is a Common Functioning Principle or CFP to the other two variables (density is an aspect of orgone so not actually a separate variable but a sub-variable). Neither of the three variables is the root of the other two. One cannot have any consciousness at all without physicality. There is no consciousness without time, as all awareness inherently possesses time. Orgone as a substance cannot exist without consciousness or therefore outside of time. There is no single CFP. Consciousness cannot split into time on the one hand and orgone on the other – it would no longer be consciousness in such a scenario and the variables would also not exist separately. It appears that factually we are left with no other option but to visualise the relationship as a trinity. Hence the symbol at the beginning of Part 2 of this essay, the ouroboros is pictured as the universal time containing the triangle representing the three aspects of reality, as pictured here.

Reality as Trinity

References

1. Southgate, Leon. (2018) The Orgone Continuum, Journal of Psychiatric Orgone Therapy,
https://www.psychorgone.com/philosophy/the-orgone-continuum.

2. Southgate, Leon, (2018) https://www.psychorgone.com/philosophy/the-orgone-continuum

3. Southgate, John, Randall and Tomlinson (1978) The Barefoot Psychoanalyst, Barefoot Books quoted in Southgate, Leon. Chinese Medicine and Wilhelm Reich (2009) Lambert Academic Publishing, pp 39 (also MSc Univ of Wales 2002).

4. Southgate, Leon. (2002) Chinese Medicine and Wilhelm Reich, MSc Thesis, University of Wales, Northern College of Acupuncture. Also available as a book by LAP publishers. Synopsis at https://nca.ac.uk/research/msc-research-projects/tcm-reichian-theory

– see orgonome and Yin Yang symbol.

5. Relativity and Time https://mathshistory.st-andrews.ac.uk/Extras/Einstein_ether/

6. https://plato.stanford.edu/entries/time/#TimePhys Section 4.

7. Accessed 2022 https://en.wikipedia.org/wiki/Doctor_Who_(season_1) See synopsis Series 1. (The original series 1 was available to view on Archive.org at time of writing).

8. Reich, Wilhelm (1960) Selected Writings of Wilhelm Reich, Ed – Higgins, Farrer, Straus, Giroux/Noonday Press.

9. Blake’s 7, Series 1, Episode 13 (1978) Nation, Terry. https://www.imdb.com/title/tt0198877/ (synopsis). Series available in part on Youtube or as DVD, 2022.

10. Maglione, Roberto. (2017) The Legendary Shamir, robert_jumper@yahoo.it

11. Taylor, John. (1976) Super Minds, Picador pp61.

12. Southgate, Leon and Hayes, Nik (2019) Positive Findings on Constable’s Bioforms,
https://www.psychorgone.com/orgone-biophysics/positive-findings-on-constables-orgonotic-bio-forms See Also Part 2.

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An Orgonomic Theory of Time Part One – Previous Time Theories


Synopsis

A brief overview of various philosophical and scientifically based time theories and their conceptual difficulties. Certain time anomalies are presented alongside the apparent association of those anomalies with oranur, an excited form of orgone energy. In part two, a new orgonomic theory of time is elucidated wherein there are four interacting types: individual, group, energetic and universal time. Time itself is considered analogous to consciousness and more specifically to the ideo-physical (or pan-psychic) view of orgone as proposed previously by Southgate. This view is presented as an indivisible triad – consciousness, orgone and time.

 

1. Introduction – Theories of Time

There are an incredibly complex and diverse range of philosophical and scientific theories regarding time. The main ones are presentism, growing block (past and present are an accumulating block within which we exist and move toward the future), moving spotlight (one’s consciousness cuts through the block of time) and eternalism (everything has already happened but we are using consciousness to preference viewpoints). In presentism only that which exists right now is considered real. There is also absolutism wherein time exists independent of events. Dimensionality describes the view of time as a dimension like those of space. In relationism, time is only real in relation to changes with or between observed things – modern physics tends to preference this type of view. Animal time is a psychological definition of time as the experience of animate life. Metabolic time is similar, the experiential in relation to the rate of living. In real-duration, time is real but only when considered subjectively. In temporality, past, present and future are considered existent though perhaps not all of them, all of the time. There are circular and linear conceptions of time and purely psychological notions of the reality of time. Most religious views of time have circular, linear, psychological and relational aspects. Many, especially within certain spiritual views say time does not ultimately exist. Others say time does not exist at all, even on a mundane, everyday level.

Multiple Time Theories

 

Theories of time tend to get put into one of two classes. There are the ‘A’ theories of time which say that there is causation, structure and genuine temporality (past present and future). Then there are the ‘B’ theories of time which say temporality is illusory and arbitrary. All we have are relations between things or events. Temporal states are just perspectives, nothing really changes. This is a static take on eternalism but there is a dynamic interpretation too. Things genuinely change but only because we change our perspective or our slice through eternity – temporality is still not ultimately real.

These are the more common, basic building blocks of time theories. There are also hybrid theories combining these views.

All the basic aspects of time theories are problematic in some way it appears. In presentism one cannot account for the real effects of the past and future. It cannot be denied that events in the past shaped the present, but if only the present is real, the past is illusion and cannot affect anything. There are arguments against dimensionality, such as that presented in Einstein’s theories, saying that time might precede even the current nature or dimensions of the universe, see physicist Lee Smolin (1). Others object to reducing time to a form of spatiality arguing that time is quite different to material extension and has different properties. Notions of time based on psychology, biology and perspective seem to imply that without conscious beings or biology time ceases to exist. Some believe that the psyche can change the past and the future by changing our relation to events and thus those events themselves are tangibly changed. Psychological time implies time is fluid. Time is relational in many current physics views. However, if that is the case it ignores the conscious aspects of time and may make separation the ultimate reality of the universe. In a time-relational universe, not all things can relate if the speed of communication is limited (by light speed). Intuitively most of mankind would however say that there is an underlying unity which we can all experience – most of humanity has a spiritual or religious view which includes a universal unity. Quantum physics can be used to argue against a universe of separation as it relates phenomena that may indicate an underlying oneness (for example, non-local particle entanglement). Orgone physics likewise relates the existence of a unifying field, like the ancient aether, but with additional biological and possibly psychic properties.

In current mainstream physics, time is mostly seen as resulting from other things. However, if time is an emergent property we have to imagine a physical universe existing prior to when time emerged, which is impossible. Or, we would have to imagine a time before there was time, which is nonsensical. Time as emergent (secondary to other things) would only make sense in an eternal universe, as the ancients recognised. In that case time would be foundational anyway, as it would always have existed. The mainstream view in physics is that time did not exist prior to the beginning of the universe in a cosmic explosion. Before the explosion there was no time and no physicality or causation. How this is any more scientific than the view in Genesis is unclear – both are creation ‘ex nihilo,’ if Genesis and the Big Bang theory are to be taken literally. The view of Aristotle, Plato and Descartes however would go against time being emergent as will be discussed later. Prior to Big Bang theory most conceptions of the universe and of time tended toward both being eternal.

Even the concept of the present moment is problematic. When exactly was the present? Is it individual or shared? Can we ever know it or live in it, is it always in the past once it is perceived? The philosopher Whitehead in his view of mind and matter ‘as process’ saw the mind as in the present and objects always in the slight past as they exist only once perceived. Sheldrake’s morphogenetic fields alternatively might exist in the future and act backwards on the present as attractors (2). If there is a present, is it continuous and analogue or digitised and separated? If an underlying continuum exists and is not quantised, then that might lead to the view that time is also continuous, and the present thus continues without gap. Some quantum views understand basic reality to be composed of continuing waveforms, which by their nature are in time and analogue – a wave only exists continually over time. Other quantum views perceive that even space itself could be quantised.

Could time be a series of snapshot moments and nothing actually moves but perception? David Icke certainly likes to describe time as like a DVD disc and our present merely depends on where we are in the holographic decoding of the disc. This is an influential view within the many types of simulation theories (3). This would be a form of dynamic eternalism. Are there an infinite series of static moments? Is even the idea of a present, an extensionless moment, just a mathematical construct, not of itself real?

Time Loops and Simulation Theories

 

Nothing is straightforward in the conception of time. The more it is considered, the harder it is to grasp, or so it seems.

In the relativity theories of Einstein, the speed of light is taken to be constant, although this author believes that is not the case. For further information on this see the discussion on the aether-confirming speed of light experiments of Dayton Miller. Also discussed at length are the famous Michelson and Morley aether-negating claims. These may have been falsely reported, see Dr Demeo for further on these subjects (4). A basement, such as used by Michelson and Morley (1887) is the last place to look for a moving, Earth-entrained cosmic aether, yet still their results were not entirely null as the public were told. Perhaps they were looking for Newton’s static and empty aether. Or perhaps they did not want to find an aether. Miller’s later equally valid and confirming experiments (1925-6), carried out where you would expect a moving aether, never received the sort of publicity that Michelson and Morley’s work did, in fact every attempt was made to bury and discredit Miller’s work. Michelson thought an aether may exist and did also evidence one in 1925 with Gale. Sagnac evidenced the aether in 1913 (5). Demeo lists the more recent evidence. It was obvious, then as now, aether was not a welcome guest at the table.

Dayton Miller’s Light Measuring Interferometer Device

 

For Einstein’s relativity, which he viewed as incompatible with Miller’s aether, instantaneous communication is ruled out as nothing can travel faster than the unchanging speed of light in that view. Therefore, one person’s present is completely independent of another person’s present, especially if they are very far away in space from each other. One’s present moment on Earth is approximately 43 minutes distant from the same present moment on Jupiter as that is the amount of time it takes light to travel from one to the other. The Earth person and the tourist on Jupiter might as well be in separate universes. They can never be in the same moment of reality.

Present moments are also complex in quantum physics. In some views it is thought that all space is quantised and thus, equated with that, also local time. It posits that there is an infinitesimal quantum, called the Planck length and derived, the Planck time. Therefore, if regarding time as change (the relational view), local time and the present moment would be an incredibly small digital snapshot and not an analogue flow. Everything and everyone would have their own unique and separate present. Alternatively, a waveform, which is the reality of a field and the basis of quantum field theory, could not be a wave if it did not exist continually as a flow over time. It is not certain which view is most correct, the analogue or the digital.

Physics has great practical difficulty with time. The two most accepted theories of physics, relativity and quantum, appear to have opposite views of time (dimensional and non/absolute time respectively). Most of the equations of quantum physics do not require time as a part of the equation. It can be added in afterwards. They will work forwards and backwards and not as we usually experience reality – connected to a forward-moving ‘arrow of time’. Quantum physics generally describes particle behaviour against a background of absolute, or non-time whereas Einstein’s gravity physics incorporates a relative time, dependent on spatiality and movement. To marry the two is exceptionally difficult, hence the problems for quantum gravity theories.

Incidentally, it is the instantaneous aspect of some apparent quantum phenomena, such as particle entanglement, that has caused some in spiritual communities to state that a universal interconnectedness is thus evidenced. Some simulation theorists view this same phenomenon as evidence that the universe is unreal. Particles connect beyond the speed of light experimentally, it is claimed, but communication they believe, is impossible faster than light. Therefore, they view the physical universe as illusory. But perhaps physicality can do things which they currently cannot comprehend. Reality has a habit of having a trick up its sleeve.

In Newtonian physics time is also not generally required. Newton had a conception of an absolute time which occurred throughout the universe and thus his mechanics of matter were essentially independent of this uniformly flowing and universal time. Mechanical time between bodies he distinguished as relative times occurring in relative spaces. There is in contrast, an ancient view, which Descartes held, that since there is no truly empty space, as an aether fills all space, all time was movement within, or of, this plenum. Newton was critical of Descartes and of this ancient view of time (and space). Newton thought there was an absolute time and an absolute space which he distinguished from the relative types. He thought this was the only view consistent with the existence of true motion of objects (rather than simply displacement) and of an absolute God (6). Hence Newton’s belief in a background empty space as a non-physical entity rather than a substantial aether, which presumably would be still and non-material even if it did exist in some way. An aether has been evidenced this author believes, but it is a moving one (see Dayton Miller and others). Although the theory of ‘empty space’ has been much touted, Newton was the last major physicist to put it forward unchanged when examined closely. Quantum physics views space as an energetic reality, one in which particles arise and move – an aether in all but name. In relativity physics it was a greatly attenuated aether that was granted no effect upon light-speed, but nevertheless still a real medium. The term vacuum is a misnomer. Newton was also the last major, historic physicist to see time as having an absolute component (not dependent on changes taking place within it, or relationism in terms of time theories).

In practical terms, time is considered in modern physics as localised mechanical counting. The clock here on Earth versus the clock there on the satellite, for example. The clocks would have a slight differential, due it is thought to their travelling at different speeds (on Earth and in space) relative to the speed of light. If lightspeed itself however has slight variation and there is an aether of variable density through which it travels, presumably this would make equations for the relative timekeeping of clocks even more complex. There would also be no absolute speed, the same for everyone, to measure against. Relativity physics thus loses its own absolute (constant lightspeed) and meets its own relativity. Perhaps the aether would also minutely affect the passage of mechanical systems differently in space where it might be less dense than on Earth.

Temporality in mainstream physics is understood from the viewpoint of the increasing entropy of a system. One presumes the maximum order to be at the beginning and thus one can tell time passes by the amount of disorder that then enters a system. Life and the creation of objects in the universe however is an opposite process to entropy, which also takes time. Mechanistic physics disregards this process (sometimes called negentropy). However, the universe is obviously anti-entropic or negentropic too, at least in portions. Perhaps this is eternally so if the Big Bang is incorrect – one can see many scientists, for example Halton Arp, the outstanding cosmologist, for more on this area (7). Even the term entropy has its disputes. One person’s entropy might be different from another’s depending on their subjective impression of ‘order’. A disordered array by colour could be highly ordered by shape for example, or size.

Plato understood time to have a transcendent component, independent of anything which may happen, or be experienced, within it – he viewed this time as an eternal, unchanging entity. Newton’s absolute time however was more like an empty container which counted away independent of any change within it. Plato’s successor, Aristotle, mechanised time and discarded Plato’s transcendent eternity. Aristotle saw time as the actual counting of things and events. This author regards that as an incomplete basis for time. However, the author would agree with Aristotle that time having a beginning, or an ending, does not really make sense.

Platonic Time

 

Einstein rewrote Newton’s view of time but in a sense he returned to an earlier understanding. He re-materialised time but did away with the ancient’s understanding of the aether. It was through the movement of this plenum that the ancients actualised time. Einstein too saw time as a kind of spatial dimension and viewed it as a purely relational aspect of reality (many physicists today still see time as relational whatever their other differences). Quantum physics on the other hand views time as local but perhaps not existent at all at the quantum levels of reality. Quantum gravity conceptions may bypass time on at least one level (time may exist at a local macro level but not at a subatomic quantum level). In this regard such theories may have similarity to this orgonomic theory in that different aspects of interacting time could be posited. However, there is no timelessness in this theory unlike some quantum gravity conceptions (8). Quantum gravity theories of time are still being worked out presently. The notion as to whether space and time are ultimately quantised or an analogue continuum is also presently unclear in quantum physics (no one in orgone conceptions knows experimentally if orgone is ultimately quantised or continual either). Orgone is not incompatible with quantum physics, it could be incorporated as a quantum field.

Some view time as an emergent property of events and relations unfolding. Others see time as prior to even the laws of the universe itself, laws which might evolve rather than be static. For something to evolve there must be time pre-existing for the laws to evolve in (see the aforementioned Smolin, physicist).

Some in spiritual movements might say that the universe is timeless, but still their daily lives display time. One can say temporality does not exist but still it is experienced. One remembers the past and finds it incorporated in the present. One plans for the future and builds from the present. What is really being said is that there is a transcendent level of reality which is timeless. In this essay it is argued that even a transcendent reality is not time-free but has its own kind of time. This may be close to the Biblical view, unintentionally. If transcendent reality is however viewed as timeless it would then be non-conscious in this orgonomic view of time, which would obviously be contradictory. The author believes all consciousness implies time, as will be explored.

Reich did not have a specific theory of time in his published works. The author will attempt to outline what he feels Reich is likely to have believed about time in the next section.

This essay is not about presenting a wide overview of past time theories, merely what is discussed here is the minimum that can lay the groundwork for presenting a new theory which the author proposes to call an Orgonomic Theory of Time. For a written overview of the main time theories this page from Stanford University might be helpful (9). Video sites can be a good resource for philosophical discussions on time and succinct overviews of the main theories.

Next, we will examine why a new theory of time might be required. It asks, what is anomalous about our reality? How do those anomalies contradict our current theories of time? What would Reich, in his middle and latter periods likely have said about time? This author has found, much to his great surprise, that virtually every theory of time, even those which are based on modes of thinking with which the author disagrees, is right about time in some way. But also wrong too. Reich often said, everyone is right in some way, it is just finding out how that is so.

Problems with Time Theories

Some physics experiments indicate that time and space are not fundamental. For example, instantaneous cooperation is thought to occur between entangled particles. Although somehow the belief that the speed of light is the fastest moving entity is still reconciled with this occurrence. Be that as it may, experiments in consciousness studies also indicate that time and space are not as fundamental as one might suppose. In remote viewing distance is bypassed and when done out of time (the object to be remote viewed is selected after the actual viewing) temporal time is bypassed too. Such psychic effects are now well evidenced.

Remote Viewer Ingo Swann

 

Here is an overview of studies showing psychic effects by the well-known British scientist Rupert Sheldrake who has demonstrated telepathy experimentally (10). It has got to the point where people who believe that mind is restricted to the brain should really be the ones considered holding to an extraordinary viewpoint. Just Edgar Cayce’s work alone provides huge documentary evidence of psychic powers. This is a link to the Edgar Cayce Foundation a useful gateway into documents regarding his work, see also these autobiographical books noted for a great overview (11). Edgar Cayce performed over fourteen thousand medical diagnoses and prescriptions in a state of complete sleep-trance. Virtually all of them were successful, even down to locating rare herbal mixtures in the back cupboards of country chemists hundreds of miles away. He virtually needed his own post office he was so popular. Besides Cayce, the best documented psychic in the world, there are libraries full of documentary details of psychic evidence in other areas. Near death experiences are now meticulously well documented (these too show that mind is not solely in the brain). This mountain of evidence, including the copious psychic precognition studies is beginning to affect the mainstream view (12).

From the work of many pioneers, from Reich (13) to Dayton Miller (14) there is also evidenced an underlying cosmic continuum. It is the orgone as Reich called it, the aether as known to the Victorian pioneers of physics, the qi in Asia and torsion fields in Russia. There is evidence for both a non-local or universal mind and a universal substrate.

Daily observation shows that materiality exists. One knows that buses exist and are hard objects. But at the same time people also know that they can sometimes foresee events within their sleep and so on. People can see themselves travelling on that same very tangible bus the night before in a dream, and then it happens exactly as they saw it. Most people, even hardened materialists, have had some level of precognition at some point in their lives. Maybe it is just an intuitive feeling, or knowing that someone is watching them, or that someone close will telephone shortly. The top militaries are quite aware of both precognition and remote viewing, both of which require there to be so-called timeless and spaceless aspects of reality and for mind to be non-local. This is a good place to start learning about the history of military remote viewing by a long time British researcher. One should not be misled that it was a brief foray that was not taken seriously or that had no results (15). The upper echelons of all advanced militaries and intelligence agencies, in this authors opinion, are unlikely to view consciousness as residing only within the brain and only within ‘time’. They may well have seen plenty of evidence to the contrary.

Simulation Theories

Some have come to the view that what we experience as reality is unreal because so called timeless and spaceless aspects can be evidenced and are pretty much well established. So maybe only consciousness is real. These people however still conform to the constraints of the material world even though they profess some disbelief in it. They also usually do not define what is real in contradistinction to what is an illusion or a simulation. But what makes something real? Most of the people who advance simulation hypotheses have not defined what would make something real. Therefore, a simulation theory must both define a simulation and its opposite, or at least have a hypothesis for both. Both a simulation and a concrete reality are only known through consciousness, so what defines the real from the synthetic? One proponent believes we are in a simulation, or simulacrum because he noted geometrical, precise mathematical patterns in history over some two decades spent reading old historical texts not easily available to the public and performing his own detailed analysis and cross-referenced chronology (16). This person views that a deeper reality exists outside the simulation bubble, whereas Icke for example believes all apparent material existence is a kind of simulation. Others note ordered events in famous people’s lives and politics as pointing to mathematical number and letter patterns, termed gematria (17). Reality in the geometrical and gematria world views is considered too ordered to be merely real. A strange juxtaposition.

Geometrical Patterns In History

 

Such patterns could indeed be programmed into a fake reality or on the other hand reality itself could respond to mathematical patterns held within consciousness – both are possible from the evidence presented for the simulation hypothesis. If rather than a mechanical or energetic universe only vaguely connected to consciousness we live in a psycho-substantive-energy-fluid, of which we are all a part, then a geometrical reality might make more sense. This author has called this type of perspective ideo-physicalism, a form of pan-psychism (18). If we are but whirlpools within an ocean of consciousness it would make sense if strange and sublime patterns occurred. All that would be needed would be for those patterns to occur within the mass mind itself then they would automatically occur for reality. Icke does note such a process regarding consciousness, so he is at least consistent. The proponent of the simulacrum theory notes that there are personal and group timelines which will be encountered later in this theory as aspects of reality rather than of a simulation per se.

Perhaps there could be simulations and realities or multiple synthetic and natural worlds if all there really is to reality is mind. Alternatively, we could have mind or synthetic realities and matter realms that exist concretely and distinctly. This might be a return to a Cartesian approach of two basic divisions, a material, energetic, time-bound realm and a timeless, spaceless realm of mind and subatomic realities which somehow communicate. The new spiritual movements seem to have reinvented such a Cartesian approach. However, if one proceeds far enough down this path one eventually encounters the unsolvable problems of dualism. Descartes, a father of dualistic thought, surmised that there were indeed two realms to reality, the material and the spiritual, and that perhaps they interacted through the pineal gland in the brain (19). But most philosophers and researchers currently think that dualism is not a workable theory, at least scientifically. It is obvious that mind and materiality affect each other but if they are two completely different and separate sets of existences, then what enables the one to communicate with the other? One could alternatively pronounce that a dualistic universe is possible but it seems that it could never be said just how such a universe would be possible and for scientific views this is an unsatisfying position. Descartes believed in a universal moving aether so he must have thought this aether to be non-conscious as mind and consciousness were in a separate realm as a distinct mind substance in his view.

Hegel

The philosopher Hegel is fundamental to orgonomy. Besides Hegel’s ontology (the study of what exists) being descriptive of the orgone as noted by Southgate (20), orgonomic mathematics and Reich’s orgonomic functionalism would never have happened without the Hegalian dialetic. Below is the Hegelian dialetic expressed as Reich’s Common Functioning Principle (CFP). The CFP splits into the two opposing variables or dialetics. Hegel’s dialetics tend to move towards a synthesis in the future (each new synthesis again splitting into two new variables as time unfolds into the future). Reich’s functionalism, alternatively, tends toward the origin in the past (the CFP). The process is the same however.

Reich’s Common Functioning Principle Toward the Past (Based on Hegel’s Dialetics)

 

The circle at the bottom is the CFP (in the past) which moves into the two opposing variants (in the future). The point of Reich’s dialetics is to uncover the CFP in the past. The Hegalian view on the other hand, tends towards unification (in the future) whilst also recognising opposites or dialetics. In terms of substance both the physical and the spiritual combine in the Absolute Spirit in Hegel’s ontology. Southgate views Hegel’s Absolute Spirit as analogous to orgone.

Hegel’s Dialetics Toward The Future

 

In Hegel’s vision of time (21) he saw space unfolding as the expression of time and vice versa the ‘becoming’ of time is space. Time is unified with space as its inherent process. Hegel didn’t see time as a thing-in-itself or a container, like Plato or Newton, more as a name for the changes and processes within space – the ‘abstraction of destruction’ (the naming of things dissolving within space) or the ‘becoming’ (the coming into being of things within space). It could be argued that Hegel’s view presaged Einstein’s (and Whitehead’s) view of time as a property of change within, or, of space. Hegel’s view also included a sense of eternity however. This eternity, for Hegel was ‘presence’. Eternity exists within the consciousness, or presence of each moment.

Reich’s View of Time

Reich himself did not say anything specifically about the nature of time that the author is aware of presently. In what Southgate calls his ‘middle period’ Reich had an emergence and systems theory view of consciousness as detailed in previous papers (22). Although these terms were not in use when Reich wrote, they accurately describe his conception. Reich thought that cosmic orgone had ‘reactivity’ and ‘excitability’ but not consciousness, as directly stated in Ether, God and Devil (23). This is essentially a late Victorian/Darwinian view of consciousness as secondary to biological development, which Reich himself noted had contradictions or ‘riddles’ orgonomically. For example, that ‘form’ (the brain) might precede ‘function’ (say higher reasoning) (24). Or one could add an example, form being the membrane enclosing the orgone, which precedes the function of primitive consciousness. Reich could not entirely escape being a man of his era. He was born into the heart of the late Victorian period to be a farmer, soldier, doctor and eventually a great scientist and having to withstand all kind of harsh circumstances.

According to Reich’s view, consciousness developed in consequence of the reactive, proto-living cosmic energy being enclosed within a membrane. Sometime later, this enclosed energy developed from perceptual sensations toward primitive self-awareness and eventually to full self-consciousness. Southgate critiques this view in the Orgone Continuum papers as failing to explain consciousness due to the inherent dualism of emergence and system type theories. If consciousness emerges in such a way the prior reality is entirely non-conscious – hence insurmountable dualism. If consciousness arises from a system’s behaviour how does a prior non-conscious system organise itself to become conscious? It would mean orgone only accidentally becomes conscious, which is contradictory. It gives priority to the membrane (or form) rather than the orgone inside it (and its functioning).

Based on Reich’s systems view of consciousness (consciousness emerges due to system properties – moving energy inside a membrane), one could reasonably infer that Reich’s view of time in his middle period would be connected to the energetic movement of orgone and not directly related to consciousness (a system’s view of time). Perhaps he would have had a distinction between a latterly developing, conscious, subjective time as perceived by orgone within a self-aware membrane and the prior energetically based time as the flow of non-conscious orgone in the cosmos. He would also have had a negentropic view of energetic time (as biological development) as orgone is inherently developmental – it goes from less to more, cold to hot, simple to complex.

In Ether, God and Devil, Reich is quite critical of the existing concepts of aether and of God. He sharply distinguishes the orgone energy from the physical but static aether and from the psychic but unchanging God. However, Reich in his middle period perhaps conflated Newton’s static, non-energetic and ‘empty’ aether with a more vibrant, moving and substantive aether of the ancients. Perhaps Reich, at this point, also mis-associated a transcendent living God with the immobile, static concept of some religionists. Having said that, Ether, God and Devil does at times read almost like an orgonomic theology. Reich did unequivocally accept a cosmic notion of a monotheistic God in his latter period. In fact, he appeared to have had a somewhat religious revelation of some degree in prison according to his wife Illse Ollendorf, the mother of Peter. As early as the lonely summer of 1955, Reich was reading the New Testament again which he continued to do in prison (25). The earlier oranur experiment had set him on a path of integrating the objective and subjective into one (26). Southgate believes that had Reich survived prison the orgone continuum concept of an orgonotic consciousness and the views in this paper would be broadly consistent with Reich’s stance in his latter period (oranur experiment/prison onwards). The reason for re-examining Reich’s view of consciousness at some length is that the subsequent orgone theory of time outlined here is primarily based upon consciousness and not materiality, change, succession, relativity, systems theories or emergence. It is still a physical theory however in Southgate’s view (the author has an unorthodox definition of physicality as anything which has continuing perception to one or more conscious entities). Materiality in contrast is a form of physicality – the perception of atomic structures.

Time Travel

As regards time, although not yet accepted in the mainstream, there appears to be some degree of observations and claims that travel can occur beyond temporal time. There is the Dodleston computer which seemed to be communicating between three centuries (past and future with the present). Often there is an oranur type energy reported near these occurrences. Oranur is Reich’s term for energised orgone, which is most readily created through radioactive stimulation of orgone concentrations or by other means, electrical for example. Here one is reminded of Nikola Tesla’s out-of-time experiences which occurred when he got electrocuted in his laboratory. He said he saw all time, past, present and future. Perhaps the energised electrical plasma around Tesla functioned as highly charged oranur. The same types of energy appear to have been existent in the Dodleston occurrence too. Those encountering these disturbances would not know about oranur but it certainly seems to be an energy concentration of some kind similar to oranur. This podcast offers the best in-depth analysis of the Dodleston mysteries and associated claims the author could find (27). The author would view it likely that most paranormal events are accompanied by an increase in oranur.

Dodleston Computer Script

 

There are also reports of psychic and material timeslips, often accompanied by oranur-like energetic disturbances (28).

Time Storms and Oranur

 

There are various accounts of individuals encountered by officialdom who seem to be out of time in some baffling way. Sometimes houses or even whole areas of streets appear out of synchronicity – there is a street known for this in central Liverpool (upper Bold Street) which seems to have a link to the 1950s.

Whilst preparing this essay the author encountered two accounts of time travel (or perhaps dimensional shifting) just within the small number of alternative researchers that he met personally within that period (29). The first involved taking substances as a teenager. The experiencer was with a group of other teenage school friends (six). They were sniffing solvent chemicals in a disused tunnel underneath a train track of some 200 feet long at night (the tunnel may have acted as an orgone funnel/tube the author posits, concentrating any oranur in the environment). They lost consciousness and went into an altered state and at approximately the same time they had a joint psychic experience. The boys were transported to a new environment together and were aware of each other there. They appeared to be somewhere, but not the familiar British Midlands where they had been previously. They were surrounded by what appeared to be Aztec warriors. The warriors told them (presumably telepathically) that they knew who they were and they were going to keep them there and capture them. The group of boys had a transparent glass-like bubble around them. They panicked and awoke back in the previous reality. The experience was remembered as a joint one by all concerned. It should be noted that solvent sniffing can be very dangerous or fatal and should not be repeated.

Time Tunnel

 

The second posited time travel experience was from another researcher, Emlyn-Jones. He had one, although possibly two experiences. The one that he remembers as being time travel happened when he was going into a room for a paranormal conference at the Black Swan pub in Devises, Wiltshire in 2017. It is an old building, 19th century, and the area is known for strange happenings, being the home of crop circles and Stonehenge (so likely to be an area naturally strong in oranur from the author’s viewpoint). Emlyn-Jones was standing at the back of the room. Suddenly the room was altered and he was an observer of the room in a previous century. There was a fireplace roaring and people eating and laughing over a meal. It looked like the early 1900s from the dress. None of the people there from the prior time appeared to be aware of his presence. It then snapped back to current reality. The room had been used as a local court and dining room from the 19th century. Emlyn-Jones also had a separate experience of seeing his exact doppelganger pass him on a street. This mirror image person was dressed differently as a very smart businessman (the researcher is a gardener by paid occupation). In this latter experience the author believes it is possible that the doppelganger was the same person but from a different time stream.

The Black Swan

 

The author has also had a possible precognition or psychic time-travel experience. At about the age of 19 the author was considering moving to Liverpool from London where he grew up. One night there was a very vivid lucid dream where the author saw himself going into a nightclub with a group of about 6 young women. He was the only male, none of the females were known to the author. The author saw himself walking into the club which was a converted old-fashioned cinema. The group went up the stairs to the balcony area and sat at a certain table overlooking the dance floor below. Then the dream ended. A few months later the author moved to Liverpool and moved into a flat share with a group of music and art students near Sefton Park. The first weekend night the flatmates decided to go to a club in town. It just so happened that the 6 other flat mates were female and the club was exactly as dreamt, even down to sitting at the same table, which the author did not choose (one of the others led and chose where we went). The author didn’t realise it had reoccurred until afterwards. Why such an ordinary scene should be chosen for the time experience was not clear at the time. The club was in the old cinema on Lime Street around the late 1980s. It was pulled down and converted recently into a supermarket and flats. There were two or possibly three cinemas on Lime Street. It was not the Forum/ABC/Odeon cinema on the corner facing the station but the Futurist or Scala cinema further along Lime Street on the left-hand side, coming from the station, toward Renshaw Street before one gets to the Adelphi Hotel. As a child the author also had a lucid dream vision of the future, where he attended a university conference hosted by an unusual being, but this has not occurred. The author was about 12 at the time. He was also visited by various ghosts at the same period in his life. The ghosts, and one large psychic animal, seemed to be mainly from the 19th century and appeared in his room one after the other once per night over a week, and then it stopped. The entities looked very real but were in grey monotone.

The Hippodrome Nightclub in the Converted Futurist Cinema Liverpool

 

A hippodrome is an ancient term for an oval arena for horse racing in ancient Greece. The nightclub was situated very close to the area of Liverpool city centre (upper Bold Street) which is known for several time slip occurrences which has been investigated locally. An interesting aspect of these is that some of them involved apparent live interaction between people in the different times (30).

Biblical View of Time

See here for an overview of various Biblical perspectives on time (31). However, the author is most persuaded by the Biblical view that God is the beginning and the end of time, the Alpha and the Omega. He is not in ordinary time nor subject to it in any way which constrains. God is beyond individual time but is also time itself as the beginning and end simultaneously and knowing of all futures. He is not non-time, rather God states, ‘I am the Alpha and the Omega’. Such a God is not outside consciousness. One could say that there is a higher consciousness that has a special kind of time which contains and transcends all other time in the Biblical view. This author remains most influenced by the idea that God, the great ‘I Am,’ (or alternatively, ‘I will be’) is time itself as expressed in the Alpha and Omega quote or also from Revelation, ‘from him who is, and who was, and who is to come’ (32).

Military Time Travel

Remote viewing and precognition indicate that what is perceived as flows of time may be bypassed to some extent. There is extensive evidence of psychic experiments that seem to bypass time (33). Backwards causation is also considered possible in some views of quantum physics and some experimental evidence for such is claimed (see Sheldrake reference). The Mandela Effect, wherein large groups of people remember different versions of history might also pertain to a kind of time change. The Mandela effect is so named as groups of people, it was found, remembered Nelson Mandela dying in the 1980s in prison and not in 2013 outside prison such as is generally accepted.

There are also reports of time changes associated with President Trump. For example, the mysterious Baron Trump science fiction books of the 1890s period that were not widely remarked upon till 2017 when they were noted in the Library of Congress (author Ingersoll Lockwood). Of interest is that Ingersoll was also a name for a pioneer of several aspects of locks still in use today including the deadlock and the ten-lever cylinder lock. As a company it has links to Liverpool, London and the US and was a pioneer in locks used in WW2 bombers. The last name refers to locks – Lockwood. So ‘key and lock’. Then there are the strange claims of the Q posts regarding military time travel, through a Looking Glass device named after Lewis Carrol’s books. Of course, all this could be coincidental, but it is interesting nevertheless.

In this author’s view, a theory of time, especially if paranormal aspects turn out to have any reality, would ideally incorporate all the following:

  • Temporal reality – past present and future streaming in the forward time arrow.
  • Entropic forward flows of time (destruction).
  • Negentropic forward flows of time (creation).
  • Different experiences of the present.
  • Simultaneous experiences of presents.
  • Instantaneity.
  • The psychological component of time – time as experience.
  • The energetic component of time – time as change.
  • Communication or existence beyond temporal time.
  • Out of time events or experiences.
  • Time as relative.
  • Time beyond change – eternity.

To be continued in part two

References

  1. Smolin, Lee – group discussion on time, https://www.youtube.com/watch?v=N-NTXoYTvao
  2. Sheldrake, Rupert. (2012) The Science Delusion, Coronet. (pp120 on Whitehead, Morphogenetic fields and time pp140).
  3. Icke, David (2003) Tales from the Time Loop, David Icke Books.
  4. Demeo, J. (2002) Dayton Miller’s Aether Drift Experiments, http://orgonelab.org/miller.htm
  5. Flanagan, Pat. (1973) Pyramid Power, Pyramid Pubs pp121
  6. Newton and Time, https://plato.stanford.edu/entries/newton-stm/
  7. Halton. Arp, (1998) Seeing Red, Redshift, Cosmology and Academic Science, Apeiron, Canada.
  8. Quantum Gravity’s Time Problem, Quanta Magazine https://www.quantamagazine.org/quantum-gravitys-time-problem-20161201/
  9. Emery Et Al (2020) Overview of Time Theories, https://plato.stanford.edu/entries/time/#TimePhys
  10. Sheldrake, R. (accessed 2022) An overview of Sheldrake’s scientific papers demonstrating psychic effects, https://www.sheldrake.org/research
  11. Edgar Cayce Foundation (Accessed 2022) https://www.edgarcayce.org/ See also, Sugrue, Thomas. (1997) There is a River, The Story of Edgar Cayce, ARE Press and Stearn, Jess (1989) Edgar Cayce, The Sleeping Prophet, Bantam.
  12. McTaggert, Lynne. (2001) The Field, Harper Collins.
  13. Reich, W. (Editor Higgins) (1960) Wilhelm Reich – Selected Writings, Farrar, Strauss and Giroux
  14. Demeo, J. (2002) Dayton Miller’s Aether Drift Experiments, http://orgonelab.org/miller.htm
  15. Smith, Daz (Accessed 2022) https://www.remoteviewed.com/remote-viewing-history/
  16. Brashear, Jason (Accessed 2022) www.archaix.com
  17. Hubbard, Zachary. Letters and Numbers, PDF, Ebook, Self Published.
  18. Southgate, L. (2018) https://www.psychorgone.com/orgone-biophysics/implications-of-orgone-for-consciousness-research-part-1
  19. Descartes, Rene. (1881) The Method, Meditations, And Selections from the Principles of Descartes, William Blackwood, UK.
  20. Southgate, Leon, (2018) https://www.psychorgone.com/philosophy/the-orgone-continuum
  21. Dina Emundts: “Hegel’s Concept of Time” (Accessed 2022)- https://www.youtube.com/watch?v=LAxwbX0ejnM
  22. Southgate, Leon. (2018) The Orgone Continuum, Journal of Psychiatric Orgone Therapy, https://www.psychorgone.com/philosophy/the-orgone-continuum.
  23. Reich, Wilhelm. (1973) Ether, God and Devil, Noonday Press (originally published 1949 and 1951) pp291.
  24. Reich, Wilhelm. (1973) Ether, God and Devil, Noonday Press (originally published 1949 and 1951) pp292.
  25. Reich, Illse, Ollendorf. (1969/2011) Wilhelm Reich, A Personal Biography, Smashwords Ebook Edition. (See last chapter or pp145 onwards).
  26. Reich, Wilhelm. (1957) Contact With Space, CORE Pilot Press (now republished).
  27. Ben (Accessed 2022) http://www.darkhistories.com/the-dodleston-messages-ghost-in-the-machine/
  28. Randles, Jenny. (2001) Time Storms: The Amazing Evidence of Time Warps, Space Rifts and Time Travel, Piatkus, UK.
  29. Southgate, Leon. (2022) Time Travel Experiences Related to Him by Two Research Colleagues, Ben Emlyn-Jones and Researcher A. Private Communication. (Researcher A – Name Withheld for Confidentiality).
  30. Accessed 2022, https://exemplore.com/paranormal/The-Liverpool-Time-Slips-The-True-Story-Of-Mysterious-Occurences-In-Bold-Street
  31. https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/cgg/ID/2368/Time-Gods-Perspective-of.htm
  32. The Holy Bible, New International Version, The Gideons, Revelation 1:8, Exodus 3:14 and Revelation 1:4 respectively.
  33. McTaggert, Lynne, (2001) The Field, Harper Collins, See Chapter 9.

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