Philosophy

The symbols that this perspective will revolve around are meant to be akin to a language for understanding occurrences in psychology, the cosmos, and both of them together as a psychocosmology. With 64 varieties of the symbols, they will provide a basis for understanding that will hopefully be built upon and turned into something meaningful to us, our place in the world, and everything between. Not necessarily meant to be a competing science or model of reality similar to the Standard Model of Physics, but rather what could be if there was a complementary way of modeling reality with everyone having an equal say and voice as to their own conscious experiences, their body of knowledge, or anything and all things they have to offer the world. Closer to the concept of an idealist take on physics, the cosmograms are a way to model the possibly emergent mind that comes out of inanimate matter.

The larger end goal of the cosmograms would be to one day, maybe far, far down the line, have the ability to explain many internal and external changes much like the I Ching they are partially founded on. In theory, they should be able to many occurrences from phenomenology, psychology, cosmology, and potentially any field of knowledge. Besides that, they should also have the ability to cover a bit of philosophy, such as metaphysics, some of the arts, and spirituality as well. The grandest ideals of these are to have an explanation for many things within the cosmos with consciousness potentially included in the model. Another layer of abstraction may be needed to explain some highly complex occurrences that may not fit other models of reality. If the cosmos truly has a deep order behind it, so it shall be seen that there could be minor aspects of the cosmos that are just as ordered as the whole, like a holographic representation of that order.

If the cosmos is all there is, was, or ever shall be, then a system to explain and reflect even a small part of it all may be necessary. If there isn’t any physical actuality or necessity to the cosmograms, at the very least they can provide a fun project for many to work on, or even just for self-optimization. In creating and constructing a new lens or model to view the world through, the hope is to allow and help people process things within another level of understanding that they themselves can help and contribute to.

If everyone was to be able to have a voice in how things are or could be, then this could lead to people having more involvement in how things could be in their own lives, the world, and beyond where we are currently; A whole new avenue of reality to explore which only partially discovered as of now. There may or may not be any objective truth to them, except through the input and interpretation of all of those interested in advancing the cosmograms and their future meaning in the world.

The symbols themselves may or may not need to be changed, but as of now, they are a starting point for where things can all go. Also, to go along with the symbols, will be the initial descriptions that may or may not be the best fit. It will be through the will of the people as to what may be the most explanatory, in-depth yet simple way to explain the world through the symbols. The current descriptions are only one interpretation of what the symbols describe, and could have many more ways to be explained.

Another seemingly apparent goal of the cosmograms would be the diminishing of boundaries between the inner worlds we are psychologically involved in every day and the world we see as external to us. The diffusion of boundaries between mind and world, the inner and the outer, and of sensory input and output could come with much anxiety and confusion at first, but over time will hopefully help us integrate ourselves into our world at large in a much more fluid and dynamic way. If this is to be, then maybe there will be a chance to see how we affect our environments and how our environments affect us. To understand that we are what the world has made us and that we make the world, in turn, is to know ourselves and the world as one. It is through this unification that we may change the world for the better, if possible, and if not, then to add meaning and significance yet to be wholly realized.

Anyway, this is starting off as a dream of the integration of ideas and the dream that there is much more to the world that can't be expressed properly and as fully as language has to offer. If there is any depth or significance to these sixty-four symbols, then hopefully they could be adapted as an area of study one day. Where it all goes and how much truth the cosmograms contain is really anyone's game, but the journey is what it's all about!

The Conception and Initial Idealizations

Art and Tao of Physics

There were two pivotal readings that set the course for the creation of these symbols, Art & Physics by Leonard Shlain and The Tao of Physics by Fritjof Capra. After a deep reading of these two books, it was seen that there may be a way for there to be parallels between one or area that relate to and inform other areas of understanding. The first symbol was just a way to relate the taijitu and a sine wave. Subsequently, it was the Tao Te Ching and the I Ching that really spurred the design and the entirety of the 64 symbols as a way to add meaning and significance through symbolism behind any and a multitude of things within and without.

Initial Versions of Descriptions

There have, before this site was established, three independent versions of the descriptions used for the symbol system. As it is rather difficult to translate from symbols to language, with many definitions permitted within the structure, the different versions have their own histories. The first ranged from "Toward Inward Wholeness Continuously With Completion" to "Away from Inward Emptiness Discontinuously Without Imperfection" and every combination in between those two ends. Those ones were created in the flow state and were more meant to describe synchronous events. The second reflected the I Ching in tandem with Hermeticism; "As Above With One Cause; So Below With One Cause' to "As Below With Many Effects; So Above With Many Effects" and everything in between. The final independent version was a correction to the original's latter half; "Towards Outward Wholeness Flowing Calmly with Order" to "Away from Inward Emptiness Ebbing Roughly with Disorder" and were meant to reflect the "Cosmic Ocean".

The Future Ideal

The optimal outcome for these would for the 64 symbols to have the descriptions fit into various areas of study and research with the highest goal being to have a new potential model that could be used universally. To achieve either would be a huge, nearly insurmountable task, but the initial foundations of the symbol system are seemingly promising for now. It may be years, decades, or perhaps centuries until these may meet their end, and by that time our understanding will be greatly improved and so too should the symbols and their meanings. It is all dependent on the interests, effort, will, and minds of everyone working together on these to have at least a new fragment of understanding of whatever their area of understanding may be. As a universal symbol system, these could also be a neutral language or viewpoint to bridge gaps between domains of knowledge. It would be through the adventure of ideas and imagination that these may carry any meaning or significance in the world and the symbols themselves may only be as significant as how much is attributed to them in any instance.

The Aims and Goals

Seen as nothing but pure potential to work on and expand upon, the sixty-four cosmograms can have any relation to the world as people so choose. They are meant to be the most generic and neutral symbolism one can aim for, to be as integrative towards any science, art, philosophy, spirituality, or any area of study possible. It is through one’s own perspectives, experiences, and knowledge-base that these symbols can be adapted to fit into, rather than the other way around. As they may be of any use, the first goal might be to change and adapt the descriptors for each cosmogram, so they can pertain to any area study through the most topic-neutral language possible. If the current descriptions are not up to meet that standard, then help would be greatly appreciated in the endeavor to discover the most neutral descriptions possible.

A Living Document

It shall be seen that the 64 cosmograms are up for everyone who wishes to contribute and utilize the symbols, their descriptions, their purpose both present and future, and in what can truly be done with them. They are not for copyright but as something for everyone who wishes to work on to do so. They are from the world, of the world, and for the word. If their scope is as unbounded as assumed, the cosmograms may be used as a tool, a currency, a model of reality, or even something as simple as a game. It's all up to whoever, wherever, and whenever as to what they can be used for. The key of their scope belonging to their ability to be multipurpose and universal in their nature.

Cosmology

As a philosophy and science that partially delves into metaphysics and even mythology, our understanding of the cosmos and how it plays it all works has always been questioned and wondered about. It is through the observation and speculation of the cosmos, that always leave us with perpetually generated questions; Is the universe cyclical? How did it begin? How will it end? What is possible and capable on the grandest scale of things? What’s the place of humans and our consciousness in the universe? If these cosmograms can be added into the most far-reaching of the sciences, then in some future of cosmology there should even just a minute bit of knowledge that they can provide even just a hint of an answer in that domain could change our entire position on how we assume the cosmos, and ourselves, to be.

Phenomenology

What is it like to be a bat? Or say a slime mold? How about an electron or planet? What functions and operations go on in the process of any entity? If our phenomenal experiences have a set of relations to one another, what are the most simplified factors in those relations? It could be in how particles, such as an electron, may experience and interact with a field, or something more familiar, like how we humans interact and experience the universe at large. The phenomenology of the cosmogram symbols may also relate to or bridge some gaps between the objective universal macrocosm and the subjective anthropological microcosm.

Psychology

As these symbols can be grouped and divided into 4 sets of 16, there may be some similarities to the Jungian cognitive functions. The relation to cognitive functions using the third set of descriptions has four unique symbols for each of the functions based on their correlating cosmogram aspects and the ordering of the functions:

The Cosmograms and Jungian Cognitive Functions

If the symbols have an explanatory depth as they should have, there should be some possible merit to them relating to other concepts, including those of psychology. As they expand in their breadth and depths on an explanation of reality, more and more concepts may fit the cosmograms one day.

Speculative Metaphysics

Part A - Conscious Qualities

I

Phenomenal qualities have intrinsic properties in and of themselves. Certain sentience and a certain affinity for feeling the world around them. Each property of these qualities is different from one color to another or one sound to another. They play out their existence discretely and unbeknownst to us for the most part. As sentient entities, they have specifics of what it is like to be them and therefore a hint of minute mental capacity.

Qualitative sensory data has phenomenal properties in the sense that the qualities they exhibit have some aboutness to them or something of what it is like to be them, an intrinsic nature that gives them qualities they have and embody physically. It is inherent to every individual quality yet different for each of the qualities in the way in which they are perceived by us as the forms of our senses. In the raw, they may have intentions of their own subjective world, much like us, with a seeming intuition of how things ought to be or how they should play out and order themselves accordingly. This would be what allows us to have a conscious experience from these seemingly proto-conscious entities.

Also in their rawness as unprocessed, unmediated qualitative entities, they tend to the way of going by fluidly and unassumingly in the world as being nothing as mere data, as they do things just so perfectly that their efficacy allows for the dynamic unfolding behind all there is both to us and to the world. The qualities as we perceive them are the nature and life of these qualities.

II

Qualitative entities, as senses in our brains and how our mind perceives them to be most of the time, play out as being contained and subsumed within our conscious experience, when in fact, they are fragments that reflect the whole of our own minds. Like a hologram with one aspect shimmering and emulating the rest of the entire picture, a fragment of some quality has a partial mind in and of itself, contained as a singular bit of information to the whole of our developed minds.

That is to say that they are conscious not so much as we are, but in their confluence, these phenomenal qualities altogether add to what makes us conscious. As being subtlety and minutely aware, they add together in the whole of our minds, allowing ourselves to have a phenomenal awareness that seems much more complex than the qualitative entities make up.

The entirety of a mind is bound to an experience of both a microcosm and of the macrocosm. They are a duality between the two which leads to the perception of a self and a world for the self to be embodied within. Microcosm in this sense meaning at or below our own scale and macrocosm being the largest of scales. Minds tend toward both of these scales at once to remain without any momentum toward fully go in one way or another into being either infinitesimally small or infinitely large.

This is the middle way between a microcosm and a macrocosm, as a psychocosm, to exist as a whole of fragmented sentient entities capable of exhibiting qualities of an integrated whole as complex as a mind. As a whole of integrated fragments and as a fragment in an integrated whole, we are complimentary of the two aspects. We are simultaneously the data of qualitative entities we subsume and the universe at large.

III

To the whole of our minds subsuming all qualitative sensory fragments, we ourselves as a whole would be akin to our relative perspectives of what we perceive to be the macrocosm, or a much greater being to these qualities if they could perceive things in such a way which would be highly unlikely.

All fragments of qualities themselves may even be such a being to something fragmented further up or down the line which would be an integrated whole. It may scale up indefinitely and it may scale down indefinitely.

These qualities with their sentient feelings of what it is like to be them can make no improper move, as to us, these qualities are incorporeal and are viewed as being fully automatic and deterministic. But that does not mean they lack any significance. Quite the opposite.

The intrinsic properties of certain qualities are significant enough to be wholly incorporated into any psychocosm and they are not to be dismissed or disregarded as having no significance or just being mere sensory data. It is in their holographic-like nature of these qualities that merit them as having at least some significance, as they make for the contents of our experiences.

Sometimes just assumed to symbolize a thing or idea, these potentially minute sentient qualities we perceive are actually what is being symbolized by themselves and are an expression of themselves. They are the signifier and the signified, but not always the signal. What is symbolized by qualities is a mentality or even just sense to us and it is this mentality or sense which is a whole integrating itself entirely into ourselves in the world.

Part B - Acceivics

To Acceive - Acception of something to be offered and received; "near receiving"; "towards getting"; "by accepting".

The Acceiver, the Acceived, and the Acceival

The Acceiver - That which has the ability to accept something offered to be received; e.g. brains, minds

The Acceived - That which is offered to be received before it is to be accepted; e.g. cognitions, mentations

The Acceival - That which is a process of accepting a received offer; e.g. thoughts, perceptions

Modes of Accepting

Intended - When an acceiver is seeking after that of the acceived possibly before the offer is even received

Unintended - When the acceived is not sought out by the acceiver but is an offer received nonetheless

Extended - When a receivable offer reaches the acceiver without awareness of the acceival process

The Acceival Process

In each occasional offer of the acceived is a certain quality and quantity of effect among the acceived and acceiver, dependent on the mode of accepting between them.

The quality and quantity of effect happen through the saliency of the offers, as is the selection in the mode of accepting.

Once the acceived is offered to be received but before it is accepted, the acceiver - having an offer - may so become the acceived itself, cascading the effect of the initial acceived.

In the intended mode of accepting, there is an accordance between the acceived and acceiver, allowing for a flow in the acceival process. In the unintended mode, there is a calm, neither accord nor discord. And in the extended is an ebb in the acceival process, brought about by a discord in the saliently acceived.

Extended Acceival and Perception

With a received offer to be accepted–depending on the properties of saliency–it may go unnoticed by the acceiver. A single occasional offer of acceived that goes by unnoticed to the acceiver may cascade into further extended accepting of acceiver to acceived.

A cascade of ebbing can be seen in an acceiver as delusions, hallucinations, disorganized thoughts, flights of ideas, and mania, to use current psychiatric terminology. It is the ebbing from where there once was a flow that causes an effectual discord in the acceiver, Where there was calm will be much less discord in the ebbing cascade.

Cascades of Accord and Discord

When the acceived turns into the acceiver, you have a cascade towards discord in the acceival process. But it may also cascade - however slowly - into the flowing direction of an accord, to either an intended or unintended mode of accepting.

In the unintended mode of accepting, it is a slow dripping effect from one direction or the other - from discord to accord or from in accordance to discord.

With the intended mode of accepting, the acceiver being in accord with the acceived, the cascade depends on the sought out saliency of the acceived to the acceiver.

Summary

Acceiving has three aspects; the acceiver that incorporates quality and quantity from the acceived - which may be any form of qualia such as light, sound, feel, thought, etcetera, as a singular occasional offer - and the acceival, the process of flowing or ebbing from acceiver and acceived, dependent on the saliency of the offers to be received and accepted by each acceiver.

Part C - Tripartite of Force

With two of the four forces – electromagnetic and gravitational – there are physical, yet immaterial fields that may become excited and appear to us as particles. These particles can further be excited to create other particles and/or waves. It may be the interaction between a given force’s field, the particles within that field, and the waves those excited states produce that underlies the state of subjective awareness or presentational immediacy.

Each aspect of a given force has a corollary to an aspect of which makes up human beings. There is first the aspect of an underlying field that acts as a backdrop for existence, then a corporeal aspect of being in existence, and also a more ethereal or phenomenal aspect that is situated between the first two.

Fields as Souls

A field is possibly the most fundamental constituent of a force and anything above is just another modal manifestation of that very field. It is seminal to both particles and waves in that it is the seed of life to them both, which underlies and unifies all three aspects. Much like an open space for a physical landmass to exist and which may feature mountains and valleys, this open space is where the continents of contents form and play themselves out. Fields, also like souls in a way, exist before and after the life of the physical self and avoid annihilation as they extend indefinitely and are boundless. They also are what bind and partially integrate the other two aspects as a whole, which can then be capable of presentational immediacy or as subjective awareness.

Particles as Bodies

Already taken to be akin to the physical aspect of a being, these particles are the corporeal part of the tripartite. This is where an excitation in a field would take on a physical like nature to them and have the eventual ability to create something as highly complex as an organism. Excitations of a field of force, as they are not entirely separate entities but rather are embedded into the rest of the whole field. They are a coalesced localization of the ephemeral. Making up an organized, interconnected mass such as a brain or whole body, they provide the movements of cognition to the mind.

Waves as Minds

With the particles in the brain being the cognitive being, the waves of movements of cognition come in the form of a phenomenal mind, utilizing both the field/souls and particles/bodies. The mental aspect as well is not separated from the rest–but is what fully integrates the other two– to make use of the qualities provided by how the other two aspects interact with one another. The waves of mind integrate by exerting a force produced by the initial aspects back onto themselves and are phenomenal rather than an epiphenomenon. They are also the intermediary aspect of the tripartite between body and soul.

Aspects as Self-Enfolding Order

With the three aspects of force – field, particle, and wave – there is an ongoing adapting to the interaction between the three of them. A localized field reduces the coalesced level of entropy of the particles within that localization to permit a specific ordering of waves made by those particles to enfolding something complex as consciousness to show itself, whether it emerges or is fundamentally there at the most fundamental level. However it may happen, it unfolds from the enfolded ordering that comes with the right amount of entropy and through a gradual evolutionary process. As a self-enfolding, self-ordering, and self-adapting tripartite of force, there is a unity of the parts and the whole, in that the three together are bound together as one unit of experiential reality.

In this self-enfolding order, all aspects of the tripartite morph and create structures where none were before. Complex sets of these tripartites of force can form brains such as ours, able and capable of perceiving the world around us and how it affects us and we affect it, with a continual learning process between both our internal worlds and external worlds of how, where, and what to do next. These decisions of what to process next and how to advance as a co-operative, near symbiotic relation between inward and outward world to continually proceed in the creative advance of the world and ourselves.

As well as a tripartite of force, our being may not be the only way of expressing consciousness as complex as our current way of perceiving ourselves and being. Considering consciousness as a self-enfolded order between mind, body, and soul, there can be a progression or metamorphosis from what we see ourselves as towards what it is we take in and perceive around us. This potential metamorphosis would be rather gradual but could be a step to a higher, or at least different, mode to ourselves and consciousness itself and how we currently define it as well. It would be through our qualitative, phenomenal aspect of our experiences of our pasts within the present which we would adapt to, learn from, and to further change and develop as the self-enfolding process carries on continuously in the creative advance.

From One Force to Another

Not limited to just the human self with its constituent electromagnetic tripartite of force, the rest of the universe may subsist on another scale with a gravitational tripartite of force in existence. Since the discovery of gravity waves, this could be so, but do the other forces, strong and weak, or even quantum fields have this potentially bound way of being to them as well? But with this being able to be transferred to a whole other and much higher scale, one can posit a being such as a planet or a universe to be quite like ourselves… potentially.

Part D - Fragments of Psyche

With concepts spanning from panpsychism to cosmopsychism, there could be much sentience and even sapience and therefore sense to make of the world around us if we could only perceive it as being so. These subtle perceptions are to be taken as more than a thought experiment. As we begin to figure out our place in the cosmos and dive deeper and deeper into the material world, there will still remain the problem of consciousness and its place in the world.

As a fragment of the macrocosmic mind and a whole of many a smaller sentience, our seeming place in the middle, can reflect both up and down. Everything from the tripartite of field, wave, and particles behind the sentience of the aforementioned, there is no divide between mind and matter as we assume. It is how all these sentient qualities interact and interplay, where complex life and subsequent mind may appear to emerge.

Taking even some of this as true may make us reconsider the place mind, sentience, or consciousness may have had in the early cosmos. An apparent animating principle such as that of the Logos, or of the ineffable Greater Dao, or a creative, sentient driving force that may be behind all there is in the universe. This force would have been there before the divide between separate entities and could perhaps be a great unifier of mind, matter, and spirit. With the self-enfolding order of these tripartites, the sentient fragments all have their place as being one with themselves since the beginning of time.

Taking all of this as a whole, it may be that we have to reconsider our perception of both mind and matter to find out that the essence of the fundamental entities of what both really are. This drastic reconsideration would be to find out where the split between the mind and the body really takes place, if there is any, and to help come to answer the hard problem of consciousness.

Consciousness in this metaphysical view would be merely a complex set of these fundamental tripartite of entities and is neither wholly emergent nor epiphenomenal. The lack of divide between objective and subjective is another thing left out, as all these entities interrelate and are holographic fragments of one another. Having it all in one large picture of itself, the microcosm is itself the macrocosm, with the smallest of sentient entities being just as important in the universe as the universe is itself.

With countless overlapping and variation of these newly proposed fundamental entities, there can also be countless combinations that express themselves and are all as unique as possible. A seemingly infinite set of modes and aspects, there may be a lot to learn and understand of why things are the way they are and how our minds interact with the universe. With more and more of the universe, and ourselves for that matter, being understood and discovered all the time, there may be a role for the cosmograms and their descriptions in the world, in that there may need to be a new and novel way to explain the phenomenon of seeing and living in an overly grand universe that we still are coming to understand and cannot fully comprehend or explain any other way.