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February 14, 2000 - Further Reflections
This article was originally published in Volume #3, Number #4 of FULCRUM, the Science Journal of the University of Science and Philosophy. To find out more about USP, go to the Favorite Links page.
Further Reflections on Space and Time
The piece titled The Space Time Paradox by Elizabeth Nalls (Fulcrum, V.3, #2) sent me scrambling to my old (1975) unabridged Webster's as well as the more recently published Dictionary of Word Origins (1990). Webster's revealed that the word paradox is derived from the Greek para (literal translation: beyond; my thought was as in parapsychology) and dox (again literally: opinion; what came to mind was doxology). My second reference stated that "Time [OE] originally denoted 'delimited section of existence, period.' Its ultimate source is the Indo-European di-cut up, divide." This book also stated that "Space comes via Old French espace from Latin spatium 'distance, space, period.', a word of unknown origin. Its modern English application to the 'expanse in which the Universe is contained' did not emerge until the 19th century."
So I, in writing this, present yet a third definition of the term paradox in addition to those mentioned by Elizabeth Nalls and Chester Hatstat: according to my crusty old Webster's, a paradox is a "statement contrary to common belief," or literally, beyond current opinion. And before I even begin to express my gleanings about time and space, I am acutely aware of the dilemma we face when trying to discuss anything, given the limited nature of our 26 character based alphabet! However, I was encouraged by Dr. Binder's observation in the most recent Lightt Waves about the usage and application of the word love, and how it can be interpreted on three levels of perception. After considerable contemplation, I realized that the manner in which wecurrently use the word time is equally nebulous and multi-faceted. I also wondered what practical enhancing difference my perception on this subject would make in my life and that of others. I suddenly recalled Walter Russell's teachings about the absolute necessity of integrating science with spirit as we shift to the next paradigm of being. Certainly such an integration requires an adjustment of our thinking and consequent talking about all things, including time and space.
In considering concepts of this nature, I always keep in mind Walter and Lao Russell's discussions about the challenges of "living in two worlds," or what Chester Hatstat referred to as "illusion and reality" (Ful, p. 47).
Elizabeth Nalls asked, "What is time?" In September of 1967 a scientist living behind the Iron Curtain published a paper about the properties of time.(1) In the introduction he states that "time is the most important and most enigmatic property of nature. The concept of time surpasses our imagination." He points out, however, that for the most part "the exact sciences negate the existence [in] time of any. . . qualities other than the simplest quality of 'duration' or time intervals, the measurement of which is realized in hours. This quality of time is similar to. . . spatial interval" (all emphasis mine). When we consider time from this limited view, the space time dynamic does indeed seem to be paradoxical according to the definitions supplied by Nalls, Hatstat and this writer!
To resolve this apparent paradox which Elizabeth so eloquently addressed and begin to explore the possibility that time can function as a bridge between realities, it is helpful to expand our definition of the properties of time and be cognizant of which qualities we are referring to when observing and experiencing sense-based phenomena and especially when we are in the process of making the transition from dimensional or sense-based reality to the state of knowing Reality described by the Russells. As in Dr. Binder's example of love, time is basically perceived, experienced and described in three ways: the many, the relative, and the One. My Categories I, IIand III describe, respectively, the properties of time inherent to each of these three ways.
In my thinking about the following properties of time, Kosyrev's study was of invaluable assistance in delineating and describing Category I.
[Ed. note: Kristina's Categories I, II and III correlate properties of time with Dr. Binder's language mechanics classifications of three types of words: many, relative and One, respectively]
Category IProperties of time in dimensional or sense-based reality
The following properties can be objectively(2) measured. They represent the ways in which time, as Walter Russell often stated, is a recorder of sense-based phenomena and functions as a dimension. Most significantly, all of these properties are extensions of energy as described in his work.
1. Motion. When we talk about motion, we are usually discussing measurable velocity: the fastness or slowness of physically getting from one point to another. Time is always mentioned, whether the subject is a horse or a car or the speed in which light travels. And yes, Elizabeth, if I could travel to the moon faster than the speed of light, I could sit there and watch myself coming to my destination!
2. Patterned or pulsed frequency. This property refers most often to our experience of such phenomena as day and night, and how each human culture currently and has in the past perceived time intervals based on Earth's ever changing orbital interaction with the Sun. The key word here is culture and what specific influence a particular culture has upon sense-based human activities and collective mass consciousness. On planet Earth, as we approach "the dawn of a new day in human relations"(3) we will find that we do need "universally accepted divisions of time in order for groups and individuals to coordinate their activities with each other", as Elizabeth Nalls noted (FUL, V2,#2, p.42). A quick anthropological survey of the planet will indicate that we are not at that universal pointyet. However, the computer and media based info-highway are accelerating us to that inevitability, which is a word I prefer to Nall's inferred necessity.
3. Directivity of interactive matter/events. This property encompasses the course of time which is commonly perceived as the past and the future. It also implies, in a complimentary but differing way than the property of motion, forward and backward movement. Regarding this property, Chester quoted Russell as saying that "time is but the pendulum of motion" (FUL, V2,#2, p.45). I would like to suggest that time is not the pendulum, but rather the measure or recorder of the pendulum's motion. In this context, it is also interesting to consider the possibility of "[going] back in time" (E. Nalls, FUL, V2#2, p.42). The answer is obviously an unequivocal NO when we are operating from sense-based conclusions.
4. Variability/Discontinuity. The essence of this property was described beautifully by Walter Russell in Vol. II of The Message of the Divine Iliad (pp. 185-186). He talked about how, on Earth, it takes so much time to build a civilization and but a relative instant to destroy it. All of us can relate to this sense-based property from the most personal aspects of our lives to those that impact us societally and even globally. This property of time is confounding and confusing from a sense-based point of view mainly becauase when we are operating in the physical dimension we all want the security of reliability. This particular property of time throws us off guard, to say the least. In essence, it represents the extreme state of imbalance in our environment. Though disconcerting, the variability/discontinuity of time does take us to the place of wondering why it all is as it is, which has historically directed us into thinking about the fifth enigmatic property of time when it is considered form a sense-based orientation.
5. Apparent Causality. In his study, a conclusion Kosyrev reached was that time separated cause from effect. Russell students give credence to the fact that there is but One Cause and all else is effect. However, Kosyrev's observation assists us in recognizing the root of most sense-based supposition of cause: time can indeed separate effect from counter effect, thus creating the illusion of causal occurrences in our realm. Clearly, this property of time has thrown many scientists off the mark! In Elizabeth's piece, she mentioned that the Big Bang theorists delegate the cause of light curvature to gravity, whereas like Chester pointed out, gravity never causes anything, but rather it is the interaction between the effects of gravitation and radiation that manifest yet more effects.
6. Duration/perpetuity. Elizabeth remarked (FUL, V2#2, p.43) that no one can know the age of the universe. In response, Chester cited Russell's knowing that the universe was, is and will be ageless (FUL, V2#2, p.46). However, as we operate in this realm of reality we continue to be concerned about and contrive measures and records of age, whether it be that of a person, tree, appliance, house, car or political/cultural era. Depending upon our sense-based life orientation, we all want certain things or events to end instantly or last forever. This last property of measurable or recordable time blends into the second property since each definition of duration is a result of a person's or culture's perception of the preceding five properties and how they combine.
Category IIProperties of time in bridging sense-based reality with Reality The secondary category of the properties of time has to do with subjective(4) individual perceptions and experiences. All of these properties exist, and all of them are not specifically measurable. When they do serve as records, each is as individual as a snowflake or fingerprint and thus not classifiable in scientific or consensus based categories.
1. Quantitative Relativity. This property refers to psychological urgency, or lack thereof. Many examples come to mind: having plenty of time, or not enough; being early, or late or on time; timing certain events so they run perfectly or disastrously. Ancillary to urgency is anxiety or yearning. For example, Walter Russell often spoke of the "agony of awaiting"illumination or union with the divine.
2. Qualitative Relativity. We have all had experiences wherein time seemed to drag on forever, or pass like a flash of lightening. In moments like this, the earth plane measures/records of interval or duration are subjectively irrelevant. When we wait for a repairman, an hour can feel like a month, especially when our day is booked up or we have better things to do with our time! By contrast, if we are involved in an exciting project, time flies. If we are bored, time "creeps in its petty pace from day to day" as Shakespeare might note; if we are madly in love a weekend with our beloved can seem an eternity.
3. Experiential Relativity. Inherently, this property differs from the above two by virtue of a key factor: the lack of reference to operating in the physical world. Most commonly, this aspect of time is deeply familiar and real to people who have had out of the body or near death experiences. Accounts of time awareness during such episodes run the gamut from speeding up to slowing down to standing still. This property is also documented in the experiences of those who have been hypnotically regressed into the past or progressed into the future. (So yes, Elizabeth, in this context travel between historic periods is possible). Perhaps most significantly, when we study the lives of Illuminati and the moments of their awakenings, we find all manner of unique references to this kind of internal perception of time. Also, regardless of particular reference time is always mentioned.4. Transitional conduit of energy. Kosyrev postulates that "life actually uses the time pattern as . . . a source of energy", but does not supply the reasoning behind his postulation. However, Walter Russell(5) gives us a clue that this might be so. He says many people told him that The Secret of Light was so complex that they could only "get a little at a time". He responded, "Thank God if you only get a little at a time. The reason you get a little at a time instead of much is simply because the transition from sensing to knowing is a difficult one" (emphasis mine). Similarly, yoga students are aware of cautions not to prematurely force the flow of kundalini since not only is this excessively difficult but also considered to be dangerous in most cases.
The above properties of time constitute a bridge between the worlds of sensing and knowing in that they possess qualities inherent to both states or ways of being. Consequently, awareness and conscious use of Category II time properties can actually ease the transition. Unlike Category I which is instinct based no matter how sophisticated the descriptions of and theories about the properties therein, Category II is also based in intuition and imagination which are both qualities of Mind.
As we expand our imagining and give full seriousness to Category II time properties, so we become closer to being One with Divine imagination and begin to co-create from that center. The more we do this, the more often we will know the nature of time from an illumined or Reality based perception.
Category IIIProperties of time in Mind-based Reality or a State of Knowing1. Non-existent.2. Simultaneous.3. Constant.4. Illusion.5. Now.Notice that I have not annotated the above properties. How could anyone: They are at once self-explanatory; they explain everything there is to know about time and nothing about it as well!!Still, it is through realizing Category III qualities and combining them with those of Category I that we are able to address some of the questions Elizabeth and Chester raised regarding the paradoxes that come up when we consider time, space and reality.It seems to me that the prophets, when they accurately predict the future, are not predicting at all, but rather describing a segment of the Now which they know from a Category III place in which sense-based past, present and future are one. As Russell had to do when he transcribed the Iliad volumes and other writings, they must filter their knowingness through Category II type time and then try to articulate it in Category I terms!Regarding Chester's query #1 as to why he would choose to experience illusion rather than reality, I have often asked myself the same question. In my thinking, I have come to a place wherein I am very careful about my use of words and what they mean to me emotionally. Central to Chester's question is an implied judgment that a knowing reality is desirable and a sense-based illusionary reality is not so desirable. Where I am right now about this issue is that for me it is FUN! and, most seriously, purposeful. If my illusionary state of being is the result of God's imaginings, I am privileged indeed to be participating in His drama in this way. And, as I continue to contemplate the nature of time in all of its unfolding, I find myself more and moredancing on the bridge between our two worlds in a spirit of joy and sometimes ecstacy as I co-create with the Divine Source.I think I responded to Chester's question #2 to the best of my ability in this paper.
Regarding #3 as to how free will enters "into an illusion which is unfolding from God's imaginings", I really have no clue, but free will must exist for a most important reason. First, I think it exists in experiential (illusionary) reality so that we finally get the fact that we can make a conscious choice to learn from joy rather than pain. Secondly, I think thatthe passionate spirits of those of us who come to Earth for a sojourn or two would not have it any other way! Chester, I too wonder whether "free-will [might] only reside in our choice of perception": that idea certainly puts us and others of like mind on the Category II bridge of time. Still, I think there is more to all of this than we can currently conceive. . . maybe when we finally cross the bridge we will know.
© Kristina Strom
Notes1. Kosyrev, N.A., Posibility of Experimental Study of the Properties of Time, Sept., 1967. My colleague David Walters first read of Kosyrev's work in the book, Psychic Discoveries Behind the Iron Curtain. He then obtained a rare translation of the entire study through the Joint Publications Reasearch Service and generously shared it with me.
2. To my way of thinking, the word objective indicates a description of commonly agreed upon phenomena.
3. Obviously, the intent of Walter Russell's Divine Illiad volumes, as stated on the covers of both books.
4. My definition of the word subjective in this context is unique and singular; not reliant upon consensus of any sort.
5. The Message of the Divine Iliad, Vol. I, pp. 70-71.
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