Speculative Physics (part 2)

The physical world in which we live is perceived by us both materially and temporally: we are fundamentally aware of space; without the apprehension thereof, we can have no empirically-based cognition; we are secondarily aware of matter: matter is possible only in space, but space is possible without matter. We can conceive of no other material possibility than fundamental space and secondary space-mass. (By space-mass I mean to signify that the presence of matter does not negate space, but fundamentally changes the space in which it exists.) From this point forward, however, I will use space-mass to signify the entire material creation, or space and matter collectively. Temporally, we are fundamentally aware of time, and secondarily aware of motion: time and motion relate to each other precisely as space and matter relate to each other. Time, therefore, is the essential element for temporal cognition, and is possible to be, and be conceived, by itself; motion is possible only in time. All of temporal awareness is therefore determined by time and time-motion, that is, by time essentially, either with or without motion.

All material creation was one act at once. From the first creative word of God, all space and matter (space-mass ) sprang immediately into being. There is no substantive material difference today: the material world thus created is neither in expansion nor declension, either of space or of matter. This material world was created first, before time and motion. It was in this state that it was referred to as “without form and void” (Genesis 1:2). If we accept the parallelism of space-mass to time-motion, we must posit as well that all of temporal creation was one act at once. Let us further consider: I have elsewhere written defending the absolute nature of the space-time continuum; I mentioned therein that the absoluteness of space and time seem to contradict Albert Einstein’s theory of relativity — but empirical data seem to accord with his position. It is true that physical measurements can change in relation to one another when the system of coordinates from which those measurements are derived change in relationship to each other. But those changes might be relative to changes of relationships between systems of coordinates within an absolute framework. In other words, if one could remove himself entirely from material reality, and view all measurements from that position, they would be absolute. But there is more difficulty in the posited relativity of time. According to the relativity theory, (which the empirical data do seem to bear out), time itself slows down as motion increases. A clock that is within a system of coordinates which is approaching the speed of light, if it could be brought back to a system of coordinates whose velocity has not increased, would demonstrably have moved at a slower rate. If time itself can change in the relationship of one thing to another in space, is not any absolute frame of reference altogether impossible?

We have asserted the parallelism of time-motion to space-mass: let us extend the analogy. If space-mass is absolute, and if space and matter are the only two material possibilities of existence, we may deduce that, in the entire extent of material creation, anything is the one in proportion as it is not the other. As more and more units of space are occupied by matter, that space becomes increasingly mass, until it is infinitely dense: that is, until every unit of space is occupied by matter. Let us extend the analogy to time-motion. All of temporal creation is the one in proportion as it is not the other of its two elements (time and motion) in exactly the same way that we have seen is the case in space-mass. Therefore, if we begin with absolute time without motion, as we add motion, time proportionately decreases. If the speed of light is the ultimate possibility of motion (again, empirical data seem to bear this out) then at the speed of light, time-motion has infinite velocity, just as space-mass can be said to have infinite density — there is no unoccupied time, in that scenario, just as there is no unoccupied space in the first. The slowing down of time proportionate to the increase of velocity therefore accords very well with an absolute space-time continuum.

We have called the material creation space-mass, and have said that it was that creation which was “without form and void.” Now let us further define the temporal creation: all of temporal creation, fundamentally time and secondarily motion, is referred to as light. “And God said, “Let there be light.” That was the one time act of creation of the temporal universe. Light is both time and motion: the amount of light in creation has not changed, even as the amount of space-mass in creation has not changed. Time-motion, or, synonymously, light, was a one time act of creation. Thus it is that the Lamb was “slain from the foundation of the world,” and a host of other similar assertions throughout Scripture: The Lamb was slain at the exact instant of the creation of light, even as the farthest galaxy was created at the exact instant of the creation of space-mass. It taxes our cognitive ability to comprehend this situation; but let us refer to our analogy once more; we do not have that position of separation from space-mass from which we can perceive the absoluteness of all material measurements: we are but parts of the whole, and therefore perceive differences from one system of coordinates to another. And neither do we have a temporal isolation from time-matter, or light: therefore we, as parts, can see only that little part in which it pleased God to place us. From where God has placed us materially, we cannot apprehend far space: and from where God has placed us temporally, we cannot apprehend far time. But this, as well as that, is the creation of one instant’s work: the birth of light.

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