Reciprocal System #99-Beyond Space and Time YYY [Thomas Newsome]

Transcript

all right hello everyone welcome to my channel I'm Thomas and I do educational material on this channel we are looking at I believe this is the 99th video on the reciprocal system of theory from Dewey B Larson and Dewey B Larson lived back in the 20th century born back in 1898 and around 1930 he had uh some epiphanies uh while working on some kind of side projects He was a I think a mining engineer and um worked them out over the next 20 years and in the 50s he came out with his fundamental postulates of the reciprocal system uh the main uh idea uh of those two fundamental postulates which I think only total about uh 50 words or something maybe even less is that uh uh the universe is not made out of matter it's not made out of energy the universe is made out of motion and motion is the relationship between space and time space and time are reciprocals of each other just like four-thirds and three-fourths are reciprocals of each other a time and space uh therefore both have the same qualities we know time to be multi-dimensional three or more Dimensions uh therefore space is also three or more dimensions uh Larson just said three I'm saying three or I I would say three or four uh other people would say three or more um and then also uh what we know about time is that time is Flowing progressing always getting later and later uh and so two therefore space is also flowing and progressing always getting farther and farther apart and that was seen back before Larson uh even came up with this by the Hubble telescope in the recession of the distant galaxies they're all moving away from each other um and that's all in a scalar manner emotion that has um a magnitude but no Direction uh and you can Envision that using a balloon putting some uh some dots on the balloon with a magic marker and blowing up the blue and all the dots are moving away from each other uh but in no particular direction and also space and time are in discrete units meaning that there is no half a unit there's no three tenths of a unit you either have one unit or you don't have any and then uh then you have two units and you don't have 1.4 um you don't have Five Thirds you have one unit and then you have two units and then you have three units those units are very small so it seems like it's continuous but it's not it's a chunky um you know uh progression and the uh one unit of space in one unit of time is the speed of light and the speed of light is the null point or the neutral point of this universe of motion of Larson's whereas an Einstein stationary Universe the speed of light was the maximum speed for Larson it's the midpoint the neutral point the no point or even the origin and that there is an entire half of the universe that is moving faster than the speed of light Larson calls this the cosmic sector or sector two and then there's the familiar half that is moving slower than the speed of light that's the material sector or sector one and atoms and molecules that belong to sector 1 build up by aggregation they bond to each other and uh according to the laws of chemistry and so on until they get to their most complex level which is the DNA molecule which contains billions of atoms and at that point a a certain level of complexity is reached that makes that atom eligible or that molecule eligible to be controlled by a sector 2 entity from the cosmic sector when that sector 2 entity comes in and takes control uh Larson calls that the life unit life is a combination of a material and Cosmic sector entity in the right proportion uh in the right configuration and uh then that life unit uh evolves and develops and reaches its most complex level which Larson says is the intelligent human being and at that point the intelligent human being can be controlled overall by a an entity from sector three and sector 3 for Larson is the uh realm that is outside of space and time or independent of space and time um and other people would use the term god or goddess or gods or the numinous or the religious or the spiritual uh Larson calls it sector three and sector three uh is possibly that region of this speed of light that boundary between those two sectors where uh all of the kind of time and space cancels out and it just becomes one um and in that uh that area that sector three sector three communicates with uh intelligent human being through various means such as ESP and intuition and uh religious Revelation scientific Insight beatific Visions but uh our ability to interpret those messages is severely limited uh because we are like basically single-celled spiritual organisms we are just beginning our path on this spiritual uh Journey kind of in the same way that the amoeba or the planaria or something like that is just beginning uh its evolution in life it's it's the most simple life uh form uh the intelligent human beings uh being that they're just on the threshold of being controlled by sector three are basically uh just embarking on our spiritual journey and so we don't uh necessarily have the tool kit or the preparation uh to understand those messages that we're getting in sector three now through preparation and practice we can improve um and that is kind of the point of uh this book that we're looking at of Larson's which is his final book uh came out after he died in uh he died in 1990 came out in 1995 called beyond space and time and obviously this is about metaphysical of the beyond space and time the sector three and uh right now we're in chapter 24 called east and west where he's kind of compa comparing the different uh Eastern and Western religions and how they kind of work with this sector three and um because he's he's kind of vague throughout the most of the book we're talking about what is sector three you know sector three is directed toward good behavior or ethical or just behavior um whereas sector two is directed toward survival and at certain points those things come in conflict and at that point the human agent has to be able to choose which F which to follow uh that is free will now we're going to take over here where Larson is talking about um a kind of uh disagreement between uh sector two uh I mean between the Western and Eastern religions third of the categories with respect to which disagreement between the Eastern and Western religions can be expected the inherently non-religious category has a special significance in our analysis as the findings of this work enable us to distinguish between religious and non-religious subjects on an objective basis something that has not heretofore been possible this is particularly helpful when we undertake to examine one of the most frequently emphasized differences between East and West the prevailing attitudes toward the satisfaction of human desires and he quotes Titus saying in the west there is a tendency to to emphasize desires and the need to satisfy them in the east on the other hand there is greater emphasis on discipline self-control moderation Detachment and even renunciation okay back to Larson the existence of these differences in Viewpoint cannot be denied the question is whether they are religious differences now Larson does talk earlier about how many many of our religious doctrines are actually not religious they're coming from sector two not sector three there are ornamentations or accoutrements of the religion but they're not the core religious aspects so he divides out these core religious aspects which are related to sector three from these uh kind of ritualistic or showy um superficial aspects of the of each religion which are sector two and he considers those as non-religious aspects of religions it is true that both the Buddha and Confucius laid more stress on the need to curtail desires than Western religious leaders have done but our theoretical findings indicate that to the extent that the desires which the Eastern religions want to suppress involve violations of the moral code common to East and West there is no conflict the Western religions do not countenance divisions deviations from the code to the extent that these desires are not contrary to the moral code which apparently is true in general as indicated by the repeated charge that the West is too much interested in the Comforts and pleasures of this world which we saw in chapter 21 have no moral or sector 3 implications the difference in Viewpoint is not religious each Community is simply exercising its privilege of economic and social choice whether one chooses to put forth more effort in order to obtain more physical Goods or to devote less effort to production and more time to contemplation has no relevance to religion if it could be shown that a contemplative life under adverse economic conditions is more conducive to development of the ethical personality than a more active and comfortable life this statement might have to be qualified but the evidence does thus far available does not support such a contention an unfortunate result of the confusion between religious and non-religious matters in the doctrines and activities of the of religious institutions is that these extraneous issues have obscured the true status of the religious code of conduct the moral code it is this confusion that has fostered the growth of ethical relativism and subjective ethics which contend that whatever an individual or group thinks or feels to be good is good for him or it as emphasized in the preceding Pages our findings are that these views are completely erroneous the moral code is an integral part of the structure of law that governs sector three it is fixed and unchanging just as the biological laws and the physical laws are in their respective Fields it is the same everywhere and at all times much of the argument in favor of ethical relativism is based on the finding of modern anthropology with respect to the ethical Notions of primitive people intuitionism the theory that ethical knowledge is obtainable through direct moral Insight is the strongest antagonist that the ethical relativists have heretofore had to face aside from the authoritarian dicta of the organized religions and it has been singled out for severe attack it is argued by the supporters of ethical relativism that if intuition of intuitionism were valid there would be there could be no serious disagreement as to moral judgments between people of different eras and different cultures scientific investigation has found that this is not even approximately correct that the moral rules and standards of the various existing primitive peoples differ widely from each other and are in many respects totally inconsistent with the prevailing consensus in the more advanced societies furthermore these findings indicate that few of the Primitive people regard their moral standards as universally applicable and some ethicists regard this as even more damaging to intuitionism than the differences in the standards Macbeth for instance said that few if any primitive people regard their moral rules as universal in the sense that they apply to all men some of them do not regard all their moral rules as applicable to all even of those uh to whom some of them are applicable okay back to Larson this conclusion reached in this work the conclusion reached in this work that intuition is not a source of ethical information but a means whereby such information is obtained from its source revolutionizes the entire logical situation and gives the anthropological data a totally different significance on this basis knowledge in the ethical field has exactly the same status as knowledge in the physical field it is available at the source complete and in full detail but the human race is not capable of acquiring a full understanding of any major aspect of existence from this source source without going through a long step-by-step process of learning experience in physical science currently the most advanced of all branches of human knowledge gives us a clear picture of what can be expected in the less Advanced areas including morality during almost the entire range of human history progress toward understanding of the physical world was limited to the acquisition of individual mostly unrelated physical facts not until about 3 000 years ago was there any systematic attempt to assemble and to codify these individual items and to derive some general relationships even today the workers in this field are continually confronted with phenomena that are totally unexpected and extremely difficult to fit into the existing structure of thought in the light of this experience it is evident that the findings of the anthropologists are right in line with the concept of continuing ethical development that we have derived from our investigation on this basis primitive people cannot be expected to have clear and consistent moral principles their ideas in all fields are still confused and often contradictory nor could it be expected that their moral principles would agree with the prevailing thought of the more advanced societies which has had the benefit of thousands of years of painstaking search for the truth however minuscule the results of that search have been when compared to the great task that still lies ahead it is nevertheless carried moral understanding far beyond the confused and inconsistent ideas of the Primitive tribes contrary to what the ethical relativists contend the evidence from anthropology and from history shows that the human race is moving slowly but surely in the direction of higher ethical standards our problem is that we have an immense distance yet to cover the situation with respect to economic political and social if issues is altogether different where definite and specific answers to problems in these non-religious fields do exist they are as a rule relative to the prevailing circumstances for example a decision as to whether to make a certain expenditure for a non-essential purpose should depend largely on whether the community has any surplus resources likewise a nation's choice of political institutions should depend primarily on what the people of the nation happen to want the Striking differences between the social customs of the Eastern peoples and those of their Western counterparts therefore have no relevance to the East-West test that is the subject of the discussion of this chapter they are not religious differences even though many of them may be deeply embedded in the Traditions or practices of the organized religions okay that is the end of chapter 24 and um I would just say that uh you know Larson's kind of what he's basing a lot of uh a lot of that on is that um it's an economic decision uh in order to choose you know the Comforts of life um and to be able to you know uh kind of take your mind off those things by uh having them uh and then being able to uh you know do the religious thing uh uh and that that's kind of the western position in the Eastern position is more of a less economical um you know where you are uh you have the time for the contemplation but you are kind of struggling for your survival your existence and I think that's kind of a mischaracterization I mean um most at least in this time uh you know most of Western Civilization um you know it's most of it is is for luxury you know it's not necessarily for the uh you know survival uh not necessarily for just having the uh you know a comfortable life a person can have a comfortable life um and still uh have a lot of time for contemplation and I don't think he's really paying attention to that so and that I would also question whether how much how much meditating Larson has done in his life uh because uh he downplays uh that kind of a um cake so that's my take uh we'll talk about it later thanks for tuning in see you tomorrow