Science is generally regarded and generally understood to be the rational pursuit of knowledge by empirical means - that is, through observation, experiment and the use of reason, or logic. Genuine scientific theories are only a rational explanation of what has been observed, in an experiment or via the senses, or what has been assumed to exist on the basis of observation, experiment or logical reasoning.

All reasoning, however, has to be based upon some fundamental assumptions, or some fundamental beliefs. These beliefs or assumptions, which underlie science by the nature of knowledge itself and by the nature of the pursuit of knowledge, concern the fundamental reality - the nature of what we call existence itself.

So far in the history of human thought, there have been two quite different but comprehensive answers given to the nature of Reality. The first of these, though not the most ancient, is what we may call the rationalist answer, and this underlies what has become to be called modern Science. This answer is based upon the assumption that Reality can be defined - or rather, understood - by us. The assumption here is that what is called the natural or physical world - observed, known or understood by our senses - is the basis of knowledge, and that anything which is not immediately observable, and thus not subject to experiment and verification,  cannot form the basis for a proper, rational, understanding.

The second, and perhaps the more ancient, answer is based upon the belief that there is a hierarchy of realities, of which the observable and thus physical reality, of which we are part, is but one and perhaps the lowest one. The highest reality is considered to be the realm of God - or 'the gods'. Most of the higher realities beyond us are considered to be unknown to us and unknowable by us. Belief in such things as miracles, and 'magic', depends on this particular answer to the nature of Reality. In contrast to the rationalist answer, this may be called the theistic answer to the question: What is the nature of Reality?
 

The real beginnings of the rationalist answer occurs in the works of Aristotle. According to him: (i) the cosmos (or Reality) exists independently of us and our consciousness, and thus independent of our senses; (ii) our limited understanding of this 'external world' depends for the most part upon our senses - that is, on what we can see, hear or touch; that is, on what we can observe or come to know via our senses; (iii) logical argument, or reason, is the means to knowledge and understanding of and about this 'external world'; (iv) the cosmos is, of itself, a reasoned order subject to rational laws.

The importance of these Aristotelian essentials needs emphasizing, for they enable us to avoid the  speculation, the confusion and the often irrational assumptions and conclusions that mark the theistic attempts at understanding. For example, what is beyond our senses and our direct experience cannot form the basis of understanding, and is therefore irrelevant - for what is important to understanding is what is known, what is perceived by us, and what can be logically extrapolated from this understanding. Using these Aristotelian essentials, we can soon appreciate some of the most important conclusions which Aristotle himself reached. These logical conclusions, based on the essentials we have accepted, form the basis of our own enquiry. They are:

(1) Since the cosmos is an order, a changing, which we because of our consciousness can understand, the change, or movement, of things in this cosmos does not have a beginning as it does not have an end. Therefore, any speculation about the 'origin' of this cosmos is idle and useless because the cosmos is eternal.

(2) This changing of the cosmos - the movement within it, its cycle of growth, decline and growth for example - is itself dependent on something. This is the timeless, or eternal, 'prime mover', or 'First Cause', which itself does not move, as measured by time. Time itself is the measure of movement - that is, time is implicit in, or is a part of, movement. Expressed another way, time is the measure of change.

(3) All life implies 'ordinary' matter plus an extra "something". Our own human life possesses more of this extra "something" than other life. Thus do we and we alone of all life that we know have 'consciousness', an awareness of our surroundings, and 'the desire to know'.
 

The Acausal and The Soul of Living Beings

All living beings, because they are living beings, possess what may be termed acausal energy. The acausal energy which life - which all living beings - possess because they are living may be described, somewhat inaccurately, as the "life-force" or "the soul" of that living being, for this acausal energy is not destroyed, or lost, when that living being ceases to live in the causal, physical world. That is, this acausal energy is preserved beyond the physical, causal, death of that living being.

Furthermore, all living beings - however small - possess acausal energy.

The science of Physics describes the ordinary matter of the cosmos and its movement, or change. This description depends on ordinary or causal time. But this is an incomplete description of the cosmos because it considers such movement in isolation, in purely causal terms, whereas the cosmos, and the matter/energy within it, is both causal and acausal. Furthermore, the changes which Physics describes are described by an earth-derived and earth-bound causal time based on our own planetary-sun cycle of change.
 

What needs to be understood is that this other aspect, the acausal, can be experienced and known - that is, it exists in the physical sense, can be discovered by us, and known. It is not 'immaterial' in the sense of being 'spiritual', and neither is it unknowable in the sense of theistic philosophy. The best way is to consider this acausal as another type of energy or change, different from ordinary energy and ordinary, causal, change as measured and understood by causal, earth-derived, time. This acausal is most evidently manifest to us in living things - in we ourselves, and in the aspects or life-forms of Nature.

To make this acausal real for ourselves - to fully understand it - we have to somehow discover, describe or capture and express this acausal in some physical way. We must find some means of describing the changes of this 'acausal matter/energy' in terms of 'acausal time'. For this, the mathematical descriptions used by Physics to describe the changes of ordinary matter will not do because such descriptions describe such changes in terms of causal time, even when non-Euclidean geometry is used.
 
 
 
 

Causal Time and Space:

First, it is necessary to try and describe the causal 'world' of matter, motion and causal time: that is the phenomenal world of Physics.

The traditional description of causal, or ordinary, matter and its movement or change involves the use of a frame of reference, or geometrical co-ordinate system, whether this be an absolute one, as posited by Newton, or a relative one, as posited by modern Physics. Space is defined by this frame of reference - for space, in the physical sense, is said to exist between two objects, or points, which are themselves described by fixed co-ordinates of a frame of reference. Space is simply 'extension'. In this simple sense, causal time is the duration between the movement of an object, measured from some starting point in a frame of reference, to the measured end of that movement in the same frame of reference.

The notions of 'force' and 'energy' are used to describe changes which an object or objects can undergo, and such changes are dependent on the mass, velocity (or movement), rate of change of velocity and the distance of movement of the object or the other object(s) which affect or cause an object to so change. Force, and energy, are basically expressions of the changes of causal matter over causal time.

Modern physics assumes these things - force, space and time - exist, of themselves. That is, that space exists and that a particular force, for example the gravitational force due to a massive object, exists in the space around that massive object - or may even be some function of this abstract Space itself.

Whatever the reality of such concepts in actual, cosmic, terms, they have hitherto proved useful in describing the motion and behaviour of observed and observable physical matter, as they have provided a basic understanding of the known physical cosmos.

In the overall, cosmic sense, the Physics of causal matter, and the laws which form the basis of this Physics, should be considered to be a special, or limiting, case of the  Acausal or unitary cosmos described by the laws and processes and concepts of acausal matter and acausal time. That is, the laws, process and concepts of acausal matter and acausal time should also describe, as a limiting case, the laws, processes and concepts of known physical matter.

Furthermore, it should be noted that the modern theories of quantum mechanics and 'chaos' are just as much bound to causal concepts of Time and Space as the older theories such as that of Newton. Similarly, abstract mathematical models such as those of n-dimensional non-Euclidean geometry are also based upon the causal when applied to actual physical concepts: they always imply some sort of 'metric', some notion of causal Space. The thinking, the perception, the models and theories which result are still causal - still seeking to describe the cosmos in terms of a causal time and a concept of Space which is inherently causal. This is so because the very concept of Space, however described in current philosophical, physical or mathematical terms, is always defined through causality. Only when Time itself is defined as being both causal and acausal can Space itself be properly defined, with their being causal Space and acausal Space.
 
 

Acausal Matter and Acausal Time and Space:

It should be understood that there are two different types of 'acausal matter' (or acausal being) which exist. There is: (1) pure acausal matter (or more correctly pure acausal energy) which exists purely in the realm (or 'universe' or 'dimensions' or continuum) of the acausal; and (2) that acausal matter (or acausal being) which by its nature, its very being, exists in both the acausal and the causal. An example of this second type is life itself - that is, life is considered to be a manifestation of acausal energy in the causal continuum.

Acausal matter of the second type - which exists partly in the causal - may be defined as ordinary, causal, matter plus an extra "acausal something" - rather like a charged particle is ordinary matter plus the extra "causal something" of electrical charge. For the present, and for convenience, we may call this extra "acausal something", acausal charge.

The basic properties of acausal matter are:

(1) An acausal object, or mass, can change without any external force acting upon it - that is, the change is implicit in that acausal matter, by virtue of its inherent acausal charge.

(2) The rate of change of an acausal object, or mass, is proportional to its acausal charge.

(3) The change of an acausal object can continue until all its acausal charge has been dissipated.

(4) Acausal charge is always conserved.

(5) An acausal object, or mass, is acted upon by all other acausal matter in the cosmos.

(6) Each acausal object in the physical cosmos attracts or repels every other acausal object in the physical cosmos with a magnitude which is proportional to the product of the acausal charges of those objects, and inversely proportional to the distance between them as measured in causal space.
 

Acausal time is implicit in acausal matter, because causal space, as such, does not exist for acausal matter - that is, such acausal matter cannot be described by a frame of reference in causal space. Separation, in the sense of physical, causal, space measured by moments of causal time or a duration of causal time, does not exist for acausal matter because such a separation implies causal time itself. Hence the principle that an acausal object or mass is acted upon by all other matter in the cosmos because all such matter can be considered to be 'joined together' - to be part of an indivisible whole, a unity. In this sense, the acausal may be described as organic. In the abstract and illustrative sense, we could say that all acausal matter with acausal charge exists in the physical world described by causal space and causal time as well as existing simultaneously in a different continuum described by acausal space and acausal time, with this 'acausal space' incapable of being described in terms of conventional physical space, either Euclidean or non-Euclidean. This 'acausal space' and this 'acausal time' are manifested by, and described by, acausal charge itself - that is, by the extra property which acausal matter possesses because it is acausal.

The properties of acausal matter, enumerated above, form the basis for the new Physics which describes acausal matter and its changes, and it is no coincidence that many of them express, for acausal charge, what the ordinary Physics expresses for ordinary matter and electric charge.
 
 
 

Detecting Acausal Charges:

The acausal charges should, if they exist - that is, if the suppositions above are correct - be capable of being physically detected. That is, they should be capable of being observed, by us, and should be capable of being measured quantitatively using some measuring device devised for such a purpose. Following such detection and measurement, observations of the behaviour of such acausal charges could be made. Such observations would then form the basis for theories describing the nature and the laws of such charges. The result would then be the construction of organic machines and equipment, following the invention of basic "machines" to generate, or produce, moving acausal charges.

A useful comparison to aid the understanding of such a process of discovery, measurement and theory, exists in the history of electricity. Static electricity was known for many centuries, but not understood until the concept of positive and negative charges was postulated. Later, instruments such as the gold-leaf electroscope were invented for detecting and measuring such charges. Other instruments, such as frictional machines and the Leyden jar, were invented for producing and accumulating, or storing, electric charges, and producing small 'galvanic currents' or electricity. Then the  great experimental scientist Faraday showed that 'galvanic currents', magnetism and static charges were all related, and produced what we now call an electro-magnetic generator to produce electricity. From such simple experimental beginnings, our world has been transformed by machines and equipment using electricity, and by the electronics which has developed from electricity.

It seems logical to suggest that acausal charges cannot be detected by any measuring equipment based on electricity, or any electrical property such as resistance - for electricity is purely a causal phenomena, describable in terms of causal Physics. To detect acausal charge and thus some acausal change, something acausal may have to be used.  This may well be something organic - that is, something living which possesses the property of responding to the presence (nearness) of the acausal charge(s) inherent in living things.
 
 

Life and the Acausal Charge

Life implies the following seven attributes - a living organism respires; it moves; it grows or changes; it excretes waste; it is sensitive to, or aware of, its environment; it can reproduce itself, and it can nourish itself.

The acausal charge or charges which a living organism possesses is what causes or provokes the physical and chemical changes in an object so that it exhibits the above attributes. For instance, a living cell could not be made from its molecular constituent parts and then be expected to suddenly become 'alive'. The process of life occurs only when acausal charges are present in addition to the ordinary matter (of elements, molecules and so on) which make up the substance of an organism.

An organism - something which is alive - obeys the ordinary laws of physics (with one known exception) but is also subject to the laws which govern acausal matter. Ordinary matter, or a dead once living organism, does not obey the laws which govern such acausal matter.

The one known exception is the second law of thermodynamics - a living organism represents an increase in order: a re-structuring of physical matter in a more ordered way. This change toward more order may be said to be 'powered' or caused by the acausal energy of acausal charges. The causal energy changes in organisms, which can be described by ordinary chemical reactions between elements and molecules - that is, in terms of chemical energy - are produced or caused by acausal charges. In effect, such chemical reactions are one of the physical manifestations of acausal charges in the causal continuum. Being 'alive' means ordinary physical matter is re-organized, or changed, in a more ordered way. A living organism possesses the capacity, by virtue of its acausal charges, to create order, to synthesize order from the less ordered physical world. Life implies an increase in order in the causal continuum.
 
 

Acausal Technology and Medicine

The basic properties of acausal matter enable us to really begin to understand, for the first time, the real nature of the cosmos, as they can show us the way toward developing a truly unitary, or organic, technology and an unitary, or organic, medicine capable of replacing the rather lifeless, primitive and often damaging medicine of the present which relies on traumatic surgery and often debilitating pharmaceutical compounds.
 

One way of capturing the acausal is to develop a truly organic technology - that is, to grow living machines from organic material. Such an organic technology would be totally different from the current concern with "molecular electronics" and "nanotechnology" because these concerns still depend on manufactured, discrete and dead electronic components which themselves are based on descriptions of causal matter using causal time.

Electronics, for example, is a means of describing the changes of a particular type of causal matter - electrons - over causal time, and enables components and circuits to be built to alter and control the flow of electrons. Thus, for example, using organic 'molecules' to store data is not a genuine organic technology, because: (i) such molecules are manufactured to do one or two specific, inert, tasks; (ii) such molecules are not basically alive as independent changing organisms - that is, not possessed of the acausal; and (iii) they would still be somehow connected to, and dependent upon, electronic components.

A truly organic technology uses one type of acausal matter, living matter, and its changes, or growth, in a living way to produce an organic machine made entirely of organic matter, with no dead, discrete, manufactured components - electronic or otherwise. We ourselves would interact with, or control these organic machines in a living way, for example by using our "thoughts" (via "biofeedback" or something more sophisticated) or a living symbiotic relationship, such as the relationship of a hunting man with his well-trained, and well-cared for, hunting dog. In either case, the parameters of change, of control, of such organic machines would be natural or living ones determined by the acausal, or living, changes of that organic machine - rather than determined by causal, inert, matter such as an electronic, electrical or mechanical circuit. In the example of the hunting dog, the parameter of control is the relationship which exists between the dog and its master. Such a truly organic technology would enable us, for instance, to build or create an organic space-ship capable of travelling between the stars, with this ship being a living, existing, being, capable of living or existing in interstellar space, and having some kind of symbiotic and probably caring relationship with its crew or its controller.
 

David Myatt
JD 2451513.86458