The Logic of Substance

As shown in the paper, The Logic of Reality, conflating energy with substance has caused much confusion about reality. The starting point of reality has always been substance. Of course, matter is substance, but light is no less a substance. It impacts our senses the same way that matter does.

This is, however, contrary to the current scientific view, which is based on quantum reality. The quantum reality assumes that light has no substance (mass).

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Substantiality and Mass

As explained in Void and Space, we contrast the physical phenomena from the background void by its impact on our senses. The essence of that impact is FORCE. That force is also felt when we try to push something. By the magnitude of that force we know how substantial a physical phenomenon is.

Newton characterized this substantiality as the innate force of MATTER. He named it INERTIA. Inertia appears as resistance when external force is applied to a material object. The object moves under the influence of the applied force while resisting it. This inertial resistance is there even when there is no friction.  Try pushing a heavy iron ball that is suspended from the ceiling.

Under the influence of externally applied force the motion of the object increases. To increase the rate of motion the applied force must be increased proportionally. Increase in force is also necessary to compensate for increase in substantiality of the object. This substantiality is measured as MASS. The concepts of mass and inertia are crucial to the understanding of matter.

Matter is understood in terms of mass (substantiality) and inertia (internal resistance).

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Substantiality of Light

Matter is the starting concept in physics because of its substantiality. That is why it is called substance. A substance is recognized because of its impact on our senses. Matter has impact on our senses in terms of inertia. The substantiality of matter is measured in terms of mass.

Light also has impact on our senses, therefore, it is substantial. Newton did recognize light as a substance by advancing a corpuscular theory, but that got overridden by a wave theory, which looked at light as a disturbance in a hypothetical medium called aether. This characterized light as “energy”. Thus, light was defined as the energy of a substance called aether.

When Einstein discovered light quanta, he essentially restored the substantial nature of light. There was no esoteric medium called aether. Light was an ephemeral substance that moved like a wave. But Einstein retained the idea of light quanta as a “packet of energy” based on the wave theory. This implied that “energy” was a kind of substance. This was a departure from Newtonian idea of energy, which required the notion of substance (or mass) as a prerequisite.

The substantiality of light is defined in terms of energy and not mass.

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Mass and Energy

Currently, Science does not recognize light as a substance, but considers it to be “pure energy”. As conceived originally, energy relates to motion, or tension, of substance (mass). It is inconsistent to conceive of “pure motion, tension or energy”, without substance (mass).

Einstein should have conceived of light is an extremely fast moving substance. Just because one can measure the energy of light, but not mass, does not mean that light has no mass.

Einstein’s assumption that light has no mass is a valid approximation only because the mass of light is infinitesimal compared to the mass of matter. This can be seen from calculating the mass of light by Einstein’s famous equation, E = mc2.

Disregard of the logic of substance (mass) has created confusion between the concepts of mass and energy at quantum levels. This brings confusion to the very concept of substantiality.

By stating that light is energy with no mass, Einstein characterized energy as substance (mass). This is confusing to say the least.

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Void and Space

We find the concept of VOID flanked by the concepts of EMPTINESS and SPACE.

Generally, we look at SPACE as “absence of matter”. For example, we look around the room and see space among material objects.

We look at VOID as “absence of physical phenomena”. For example, when we look at the heaven we think of void among the earth, sun, moon and stars.

We look at EMPTINESS as “absence of all phenomena, whether physical, spiritual or mental”. In emptiness, even the void and space are absent. This occurs in deep sleep when we are aware of closing and opening our eyes, but of nothing in between.

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Emptiness

EMPTINESS is a philosophical concept rather than a scientific one. Eastern philosophy looks upon it as absence of birth, death, being, non-being, increasing, decreasing, purity and defilement.

From a scientific viewpoint, emptiness is like the zero on a scale of phenomena. Itself, it is not a phenomenon, just like zero is not a value. Thus, emptiness is the ultimate reference point from which all physical and metaphysical phenomena is perceived objectively.

The concept of emptiness is just that. It is totally fresh. It is completely clean. There are no preconceived notions, no fixed ideas, and no bias. It is simply what it is. It has the property of being inherently understood because it denotes the absence of all phenomena.

Emptiness is the ultimate reference point from which it is possible to give an objective meaning to any phenomena without preconceived notions.

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Void

When astronomers look up at the heavens, they are basically concerned with physical phenomenon. Such phenomena extend to all physical aspects of the universe, such as, matter, energy, space and time. Astronomers regard those regions of heaven as void where they cannot detect any physical phenomenon.

Void is a concept used in physics as a background from which to contrast the physical phenomenon. Void is similar to emptiness, except it is narrower in scope.

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Space

Space is conceived as absence of matter, where matter is thought of as made of solid atoms. Space, as vacuum, may be free of matter, but it is not free of light and other radiation,

The atom is said to have over 99.99% space with a speck of solid nucleus in the center. Therefore, space is not differentiated from the  electronic, electromagnetic and force fields that surround the nucleus.

Space is generally thought of as absence of atomic matter. It, however, does not exclude the physical phenomena of light and other radiation.

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Classical and Quantum Physics

These concepts of Emptiness, Void and Space exist in classical physics only, They do not exist in quantum physics.

In Quantum physics, space becomes a complex mathematical object and void and emptiness lose their meanings.

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SCN 8-8008: Methods of Running

Reference: The Book of Scientology

Methods of Running

Please see the original section at the link above.

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Summary

There are many methods of running facsimiles and of handling ridges and flows. These have been covered in other publications: all of them have validity and can advance cases.

In the present publication there are only two processes which are stressed and these processes are superior to others published prior to December 1st, 1952. A great many tests have established the fact that two processes, both of them simple, produce far better results than any of the others.

The title “Scientology 8—8008” means the attainment of infinity by the reduction of the MEST universe’s apparent infinity to zero and the increase of the zero of one’s own universe to an infinity of one’s own universe. This road is attained by postulate processing and creative processing.

To run any incident or use any process it is necessary for the auditor to have a very sound idea of what he is doing, and to this end it is recommended that he know and be able to use the following:

Processing

The Code
The Theta Entity
The Entities
Running Engrams
Running Secondaries
Running Locks
Concepts and Feelings
Running Ridges (Circuits)
Running Live Flow
Freeing the Thetan by Concept and Feeling
Freeing the Thetan by Present and Future
Randomity
Freeing by Dichotomies
Freeing by Tone Scale
Freeing the Thetan by Orientation
Freeing the Thetan by Positioning and Exhaustion of Flows

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Comments

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SCN 8-8008: The Dichotomies

Reference: The Book of Scientology

The Dichotomies

Please see the original section at the link above.

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Summary

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Comments

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‘College-For-Everybody’ Agenda

The following is a Forbes article by Tom Lindsay:

How the ‘College-For-Everybody’ Agenda Harms both Students and the Economy

Many in higher education worry continuously over the fact that only roughly half of students who enroll in college ever graduate, and that those who do graduate often take more than four years to do so. But few seek to go to the roots to attempt to discover the ultimate causes explaining these depressing statistics. One of the few who makes such an attempt is Charles Murray, whose contrarian explanation is, “Too many people are going to college.”

Regardless of whether one agrees with its conclusions, Murray’s Real Education, published in 2008, has received far less attention than the gravity of its arguments merits. Real Education defends what he deems are four simple truths about education, but truths that cannot be said publicly without engendering the wrath of a culture fallen prey to what he labels “educational romanticism.” They are “(1) ability varies; (2) half of the children are below average; (3) too many people are going to college; and (4) America’s future depends on how we educate the academically gifted.”

The American education system, says Murray, “is living a lie. The lie is that every child can be anything he or she wants to be.” The lie is bipartisan, he argues; it spans both Republican and Democratic Party platforms, its unrealistic assumptions driving and distorting both K-12 and higher-education policy.

In higher education, the vision “that everyone should go to college”—like all well-intentioned projects suffering only tenuous connections to reality—asks “too much from those at the bottom, . . . the wrong things from those in the middle, . . . and too little from those at the top.”

How many students, then, should go to college? In answering, Murray makes a key distinction—between “college-level instruction in the core disciplines of the arts and sciences” versus “the courses (and their level of difficulty) that are actually offered throughout much of the current American college system.” The difference between the two is large and widening. If getting a diploma proves the ability to “’cope with college-level material,’” then “almost anyone” can succeed who merely “shops for easy courses in an easy major at an easy college.” However, once we shift our focus to “college-level material traditionally defined, the requirements become stringent,” and toward satisfying this stricter demand, “no more than 20 percent of all students” qualify.

But if this is true, what of democracy’s rightful wish to see as many as possible benefit from a liberal education that fulfills John Stuart Mill’s vision of engendering “capable and cultivated human beings”? Murray agrees that more students should receive the “basics of a liberal education.” Nevertheless, the place for most students to do this is, he argues, in elementary and middle school, not college. K-8 education should seek to inculcate the core knowledge described in E.D. Hirsch’s Cultural Literacy—knowledge that “makes us Americans together rather than hyphenated Americans.”

Murray’s critique is not “the same as saying that the average student does not need to know about history, science, and great works of art, music, and literature.” Instead, he urges that we “not wait for college” to teach these subjects. In college, the study of these subjects should go much deeper; it should require close, careful reading of the foundational texts that constitute what Matthew Arnold called “the best that has been said and thought in the world.” For example, reading “the Odyssey in ninth grade is nothing like reading the Odyssey in a good college course.”

However, “most students at today’s colleges choose not to take the courses that go into a liberal education because the capabilities they want to develop lie elsewhere”—a fact that “colleges do their best to avoid admitting.” Instead, under universities’ “distribution requirements” (the sham version of a core curriculum), students can fulfill their humanities and literature requirements through taking courses such as Indiana University’s “History of Comic Book Art”; Dartmouth’s “Rock Music from 1970 to the Present,” and Duke’s “Campus Culture and Drinking,” to mention a few. Worse, the elite Brown and Vassar require no core courses, casting 18-year-olds into an endless abyss of “choice,” with neither compass nor yardstick.

Because universities are “no longer in the business of imparting a liberal education,” it follows that those students lacking the capacity for and/or interest in a genuine core curriculum should have “better options than going from high school to college.”

But what of the need for even these students to attend college to enhance their capacity to make a living? Murray responds that four-year brick-and-mortar residential colleges are “hardly ever” the best places to “learn how to make a living.” To begin, for most vocations, excluding fields such as medicine and law, four years of class work is not only “too long” but “ridiculous.” For many of such students, two-year community college degrees and online education provide “more flexible options for tailoring course work to the real needs of the job.”

Moreover, the brick-and-mortar campus is becoming “increasingly obsolete.” The “Internet is revolutionizing everything”— university libraries have lost their indispensable character, and both faculty research and faculty-student interaction no longer require the “physical proximity” that brick-and-mortar campuses make possible.

But what of the “wage premium” reaped by college graduates? For Murray, high-school graduates who pursue the B.A. primarily to boost their earning power are “only narrowly correct.” Doubtless, B.A.-holders earn more on average than those without degrees, but this due in part to a “brutal fact.” Given the increase in the number of college graduates over the past half-century (more than a third of 23-year-olds now hold B.A.s), “employers do not even interview applicants” without degrees. “Even more brutal,” the B.A.’s comparative advantage “often has nothing to do with the content of the education” received. The average employment gains of college graduates must be weighed against the fact that “wages within occupations form a distribution.” Therefore, a student with average academic skills but exceptional “small-motor skills and special abilities” is more likely both to earn more and to be happier as, say, an electrician than as a mediocre middle-manager.

In addition to being happier as an electrician, this student would benefit from the fact that “there has never been a time in history when people with skills not taught in college have been in so much demand at such high pay as today.” In fact, as in the case of the proficient electrician, the wages of top performers in a plethora of occupations not requiring a B.A. are “higher than the average income for many occupations that require a B.A.”

Murray presents a higher-education system in which too many students are forced to spend too much time chasing their tails. His thesis that too many are going to college today goes no small distance toward explaining why roughly half of those who enroll in college fail to graduate. It goes a long way toward explaining why, of those who do graduate, 36 percent show little-to-no increase in the critical-thinking and writing skills that a degree is supposed to signify. It goes a long way toward explaining why, in the ‘60s, college students studied on average 24 hours a week, whereas today they spend only 14. Finally, it goes a long way toward explaining the rampant grade inflation perpetrated by universities eager to “accommodate” the masses of new students in college who can’t cope there. In the ‘60s, 15 percent of college grades nationwide were A’s. Today, that percentage has nearly tripled: 43 percent of all grades today are A’s. In fact an A is now the most common grade given in college.

Higher-education reformers read the statistics above and pronounce higher education broken. If they hope to fix it, one indispensable step is to face Murray’s thesis without blinking.

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