Space and time

It is explicated that human brain functions as ‘radio’ capable of projecting thought and emotional frequencies that may be categorized to operate on two distinct bands: the low frequency band (similar to the AM band) and the high frequency band (analogous to the FM band). The low frequency band concentrates on the affairs indigenous to the physical time-space continuum that are spearheaded by the active (physical) conscious mind that are piloted by the ‘rational’ brain. This is referred to as the ‘ego mind’ that is focused on a single reality, the one we identify our SELF with, the life sojourns that we are currently consciously experiencing and experimenting with. The high frequency band, on the other hand, operates in a much broader sense through the sub-conscious mind, which is of ethereal nature, traversing other dimensions of reality that may be classified as ‘parallel’ or ‘alternate,’ comprised of a multitude of consciousness states ordinarily not perceived by the physical brain. It is clarified that such parallel or alternate continuums of time and space are just as ‘real’ as the one we actively perceive by our ‘logical’ brain. In fact, we traverse and experience these dimensions of consciousness every night in dream state, when we are able to ‘turn off’ our physical consciousness and switch on our sub-conscious mind. These dimensional realities or alternate continuums of time and space are part of the holographic software programs of consciousness that run simultaneously with the one in our physical reality in what is referred to as the NOW moment. It is elucidated that we are all each part of a family of ‘soul aspects’ that are governed by a central higher dimensional consciousness named as our HIGHERSELF or soul. And, although the central soul or our HIGHERSELF is simultaneously conscious of all our life sojourns in all the parallel and alternate continuums of time and space, we purposefully remain unaware of our other concurrent ‘soul aspects’ in the interest of obtaining objective and unbiased life experiences. This condition also suits our limited capacity as biological entities to process all our life experience data due to our low light quotient-natural frequency.  And, once our natural frequency is uplifted as to meet the threshold required for obtaining ‘full consciousness,’ we come to the realization that we have the power to enter any hologram of time and space and willfully improvise and live our lives based upon any historical character reflected in the ‘Akashic Records’ that we wish (e.g. Mozart, Da Vinci, Tesla, etc.).  This way, we can go in the ‘past’ and create new parallel timelines from then on, adding to the repertory of already existing Akashic Records. In this regard, the distinction among past, present, and future become ambiguous at best, with all transpiring within the same moment of ‘NOW.’

The question that guides this article is as follows: how do the formal innovations pointed to by Mallarmé as unpredictable ruptures with respect to tradition - namely, the double page and the division of motifs - contribute to creating a new form of the infinite, inserting it into a “finite” space, the space of the poem? We shall present an analysis of the poem centered on its innovative resources with the aim of thinking the mise-en-forme of the infinite through the spatio-temporal relationships created by this unique form. The relevance of this article consists precisely in emphasizing the importance of a non-representative thought of the infinite for reconfiguring an aesthetic field, i.e., the conditions of possibility of all possible experiences, space and time.
Key-words: infinite; chance ; contingence ; space-time.

The manual explores the subject of liturgical celebrations in all its components with a special focus on those related to time and space. After highlighting the definition of “liturgical celebration” and the specific identity of the people of God as the subject who celebrates – through a liturgical language made of gestures, Word and words, liturgical signs and symbols – the text extends on the Christian concept of “time” and his deep relation with liturgy through an interpretation of the liturgical year and the liturgy of the hours as the “places” where the Mystery and presence of Christ is disclosed. Liturgy has a special dimension too. A significant amount of emphasis is given to the church as celebration place, digging into the mystagogical function of the worship building and the significance of the liturgical spaces, as the altar, ambo, baptismal seat and font. The volume is aimed at scholars and student and all those who are fond of and willing to drill down into the different aspects of liturgical celebration.

Questo manuale analizza la celebrazione liturgica in tutte le sue componenti, in particolar modo quelle che riguardano le dimensioni del tempo e dello spazio. Dopo aver chiarito il concetto di “celebrazione liturgica” e l’identità propria del popolo di Dio come soggetto celebrante – che parla un linguaggio liturgico fatto di gesti, Parola e parole, segni e simboli liturgici –, il testo si sofferma sul concetto cristiano di “tempo” e sul suo profondo rapporto con la liturgia, presentando l’Anno liturgico e la Liturgia delle ore quali “luoghi” dove il “tempo liturgico” rivela il Mistero di Cristo e la sua presenza.
Ma la liturgia è anche “spazio”. Ampio risalto acquista, dunque, in quest’opera la chiesa come luogo della celebrazione. Ci si sofferma sulla funzione mistagogica dell’edificio di culto e sul significato dei vari spazi liturgici, quali l’altare, l’ambone, la sede e il fonte battesimale.
Un volume pensato per la ricerca e lo studio, ma indirizzato anche a coloro che amano e intendono approfondire la celebrazione liturgica nelle sue varie componenti.

The basic characteristics of space-time as a requisite dualistic condition of creation has been explicated. It is emphasized that space and time represent a set of conjugate phenomena that are symbiotic in nature in a sense that one cannot exist without the other. Furthermore, it is elucidated that in reality space represents congealed time that otherwise progresses in free flow. Moreover, space and time may be considered as being the inverse of one another in the sense that the propensity of congealed time (space) diminishes the free-flowing nature of time. It is further proposed that consistent with the measure of space at a given point in the Cosmos, time should be quantified in terms of a vectorial, and not a mere scalar quantity, as is erroneously and commonly perceived. In fact, both the measures of space and time at any point within the Cosmos represent free vectors, which are mutually orthogonal to one another at the given point in the Cosmos. Furthermore, as time defines the very essence of spinning about the SOURCE, the vector of time is rotational in nature. In fact, space-time may be depicted as a curvilinear (spherical) layer with its surface being reminiscent of its space aspect and its curvature epitomizing its time feature. It is, thus, clear and reaffirms the fact that at any point within the Cosmos, the free vector of space (position vector), being tangent to the surface, is perpendicular to the vector of time that is directed along the radius of the said spheroidal surface. Furthermore, it is clarified that similar to the vector of position, time is directional in nature that may be either positive or negative. It can proceed along the radius of the spherical space-time layer either towards or away from the SOURCE.

It is indicated that consciousness is imparted to humanity through projection of divine coded Light that is crystalline, coherent and intelligible. It is further elucidated that Light is composed of consciousness particulates that manifest themselves as ‘units of consciousness,’ giving sentience to humans, who possess the capacity to ‘contain’ such units of consciousness. Strictly speaking, Light is received and stored in our ethereal aura in the form of a pool of a plasma comprised of negatively charged ions (anions) and positively charged ions (cations). Due to the heterogeneous nature of local ionic pools within the plasmic light, there is a tendency for plasmic flow within our energetic system, not much unlike electricity. The distinction is that an electric field is completely polarized consisting of separate positive electrodes (starved of electrons) and negative electrodes (over-saturated with electrons) that culminates in flow of electrons, while the human bio-plasmic field is electro-crystalline, triggered by the plasmic ‘flow’ of anions and cations within its structure. As light is stroboscopic in nature, having a flashing ‘on’ and flashing ‘off’ characteristic, the projection of coherent light on a soul or its constituents is oscillatory in nature. This means consciousness locally imparts ‘vibration’ at a certain resonant frequency on the soul. Two parameters are considered for quantification of consciousness. These are the ‘light quotient,’ which depicts the capacity of a body-soul to absorb or transmit Light, and ‘the natural frequency of vibration,’ an inherent body-soul characteristic that causes animation/vibration when it is equal to the value of the resonant frequency of vibration imparted by Light. Furthermore, it has been proposed by the author that natural frequency of vibration, illustrating the extent of soul-body consciousness, is equal to the square root of a parameter introduced by the author as ‘the coefficient of consciousness expansibility,’ a karmic constant, to its mass or ‘constitution.’ It is further clarified that consciousness is a ‘discrete’ phenomenon that is only prevalent at quantum states at scales that may be discerned by the “Planck’s Number’ in quantum mechanics      (10-43 seconds). Therefore, within an interval of time within a quantum scale, we become unconscious in our present continuum of time and space, and jump to an ‘alternate’ or ‘parallel’ dimension. This interval is referred to as ‘the darkening period’ by the author, appropriately, as during this interval the light of consciousness is absent. It is envisioned that the parent soul that is often referred to as the HIGHERSELF or the I AM PRESENCE, commonly experiences multiple life sojourns in multiple parallel dimensions through a ‘soul fragmentation’ scheme, into as much as 12 soul ‘aspects’ or constituents that may be referred to as a SELVES. Each SELF occupies its own distinct body, vibrating in a particular time-space continuum associated with a certain parallel dimension with its own inherent natural frequency of vibration. Clearly both the constitution as well as the karmic constant associated with a SELF are unique as each SELF undergoes its own life sojourns through utilization of its own Will Power, gaining its own life experiences. Furthermore, the physical consciousness of a particular SELF is only intact or prevalent in the time-space continuum associated with the parallel dimension in which the SELF resonates, and therefore, is unique to that particular soul constituent. In contrast, all the soul ‘aspects’ or constituents (the SELVES), share a common sub-conscious state of awareness that is indigenous to the parent soul. In this respect, it may be considered that all of the soul ‘aspects’ have a wireless connection to the parent soul, which manifests itself subconsciously via ‘intuition.’ This is another quality of a sentient being that is not driven by the hardcore thought forms piloted by the brain, but is counseled by emotion, the other significant quality of a sentient soul, and guided by the our more complex system, the heart. To complete the visualization of the mechanics of soul consciousness, consider the face of a clock composed of 12 separate hourly or divisional positions, and consider the soul that is originally situated at the 12 O’ clock position, progressively moves around the clock sequentially, occupying the positions associated with 1-12 O’ clock configuration, respectively. The light of consciousness is projected by a single hand to each position around the clock sequentially, thus only illuminating the location in which the soul currently resides, with all the other 11 positions being momentarily ‘dark,’ at a quantum scale. And, when the soul reaches its initial position at the 12 O’ clock configuration, it again becomes sentient or conscious in its initial time-space continuum within its initial domicile dimension, thus locally experiencing consciousness in a ‘discrete’ and ‘quantum’ fashion.

The golden ring to which most physicists aspire is a unified field theory that incorporates all of modern and classical physics. Some scientists and others call this a TOE or ‘theory of everything’, but it is no more than false hubris to believe that humans could possibly know and explain everything about the universe at this time. Einstein chased this goal for the last three decades of his life, basing his theoretical research on his general theory of relativity. Meanwhile, the vast majority of scientists supporting the other major accomplishment of the Second Scientific Revolution were investing all of their time and efforts to advancing the quantum theory and their quest has been extremely successful. They originally had no interest in a unified field theory. After Einstein died in 1955, his efforts were all but abandoned because of his philosophical stance against the prevalent Copenhagen Interpretation of quantum theory even though he had been one of quantum theory’s founders. During the 1970s the tables started to turn and quantum theorists became interested in unifying physics, although not from the foundational principles of relativity theory. They claimed that quantum theory was more fundamental than relativity so they began the same quest from a totally different direction despite their claims to be continuing Einstein’s quest.  Throughout the development of the ensuing standard quantum model, superstring theory and many other theoretical schemes, quantum theorists have remained resolute in their conviction that the quantum and relativity are mutually incompatible so the quantum must completely do away with and replace relativity once and for all. However, the quantum theory and relativity are not actually incompatible and, in fact, say the some of the same things about the nature of physical reality. When the similarities are fully defined and studied and the basic assumptions behind each of the theories are altered to reflect the similarities instead of the incompatibilities, only then can the point of their compatibility be determined and act as a unifying principle resulting in a completed unified field theory of the type that Einstein once sought. The development of this physical model of reality is not without irony. Not only is the quantum theory incomplete as Einstein argued in EPR, but Einstein’s general relativity is also seriously incomplete and true unification cannot be rendered complete at any level of reality until all the theoretical models being unified are themselves complete.

La propiedad de los gestos de ser deícticos refiere a su capacidad de señalar en alguna dirección, a algo o a alguien: con el índice extendido, la mano, la mirada, la barbilla, los labios, la cabeza, etc. La variedad de formas que tenemos a nuestra disposición (y que usamos) para señalar hacia algo concreto o abstracto es considerablemente amplia. Sin embargo, parafraseando a Haviland (2000, p. 14), podría parecer que ‘señalar’ es un proceso simple en el que uno extiende su dedo índice (u otro articulador gestual) y refiere ostensivamente al objeto, lugar o persona del que se quiere decir algo. Nada podría ser más fácil de comprender y, no obstante, nada más alejado de la descripción de cómo funciona la deixis gestual.

The aim of this essay is to analyse the concepts of "space" and "time" in Eliot's "Burnt Norton". Even though Eliot's reflection is generally associated with the importance of time, it could be possible to affirm that the idea of "time" here described cannot exist without "space" as the two are interrelated. A a consequence, this essay concentrates on two opposite space/place: the utopian rose garden and London subway.

The dawn of the new crystalline age and the Ascension progression has been discussed within the context of the new 144 Crystalline Grid and its relevance to the Harmonic Convergence of 1987, the Cosmic Trigger of the triple dates, and the anticipated new firmament.

A geometric model has been introduced for the dimensional depiction of consciousness. According to this model, a consciousness 'dimension' may be represented through definition of concentric spherical layers in space/innerspace stretching from an innermost point representing the SOURCE God to the physically identifiable outermost layers. It is further suggested that the illustration of dimensional space may be simplified via definition of a two-dimensional unit vector identifying a 'plane of consciousness.' This plane is defined through specification of, respectively, the 'vector of time' and 'vector of space' defining a mutually orthogonal set of Cartesian coordinate system composed of time as one axis and space as the other axis. In this respect, a dimension of consciousness may be depicted by the angle that the planar unit vector subtends with of these axes (time or space) chosen as a reference axis that represents an eigenvalue and is referred to as the 'dimensional angle,' and by the unit vector subtending the aforementioned plane that represents the eigenvector and is referred to as the 'dimensional vector.'

The mechanics of consciousness as pertains to a soul experiencing life within multiple continuums of time and space indigenous to different dimensions of consciousness has been discussed. It has been explicated that a soul absorbs a multitude of resonant frequencies of the coherent and intelligible light containing the sacred codes of life, and begins to animate (vibrate) as distinct ‘aspects’ of itself within different continuums of time and space. Vibration occurs when the natural frequencies of an individual soul aspect, ω_n  =√(k_n/m_n )  matches the resonant frequencies indigenous to distinct dimension of consciousness, where m_n denotes the mass (constitution), and k_n represents the ‘coefficient of consciousness expansibility’ (a karmic constant) of each soul aspect. In this respect, the problem of soul vibration constitutes an eigenvalue problem, where the natural frequencies ω_n of individual soul ‘aspects’ represent the ‘DISCRETE’ eigenvalues, and the eigenvectors are defined by, or are indigenous to, the distinct dimensions of consciousness. In this respect, the overall response is equal to the superposition of the individual piece-wise ‘linear’ responses. Furthermore, it is clarified that the flashing ‘on’ and ‘off’ nature of the resonant stroboscopic light of consciousness gives rise to cyclic and non-dissipative matter to antimatter conversion and vice versa, which are facilitated by the ‘black’ and ‘white’ holes indigenous to the conical vortices of our chakras, which function in duplicate, and in the physical and ethereal realms, respectively. Furthermore, it is explicated that an individual soul aspect is physically not conscious of the sojourns of its ‘other’ counterparts in the ‘parallel’ due to the quantum nature of consciousness and its highly indiscernible extent of ‘darkening’ period by our senses. Finally, it is suggested that humanity needs to appreciate that the best strategy, intent, or mission for life regarding experiential endeavors within a single dimensional of time and space, would be to resort to intuition and by keeping closely in touch with our HIGHERSELF, as the guide and the pilot of our overall vessel of existence. And, this is spearheaded through our most complex neural organ, which is heart, and may be accomplished through our gift of intuition that is best rewarded through meditation and self-reflection. This way, the chaotic binary responses of our physical consciousness driven by our physical brain are quietened, and in contrast, the activities of our sub-conscious mind are accentuated.

The explicit geometrical form of the quaternion is considered as three orthogonal phi spiral rotations of increasing amplitude. Each spiral can be assigned an angular frequency and initial phase difference. The geometric trajectories or interference patterns generated by the quaternion function are computed and displayed graphically in two dimensional and three dimensional sections through the four dimensional quaternion wavefunction. The resulting patterns are of fundamental importance, being identical in some instances to atomic orbitals or hydrogen wave functions and the most important pattern of all – that of the dipole. Other patterns are reminiscent of natural forms. The simplest atom of matter is the hydrogen atom: a proton – electron dipole. The quaternion therefore shows that what we perceive as three dimensional matter is but a surface view of a deeper multi-dimensional matter reality. The complexity of spherical harmonics can be reduced to an almost trivially simple manipulation of four trigonometric functions. The conversion in space-time physics of time into metres of light travel time by the linear transformation of multiplying by c is incorrect. The relationship between space and time is in fact governed by quaternionic rotational geometry. It is postulated that the Quaternion is the mechanism by which the holographic templates of the implicate order manifest the fundamental building blocks of matter and the forms and shapes of living creatures.

It is explicated that as a result of separation from the SELF and its divinity, exacerbated by the fact that humanity has been reincarnating for many millennia, it has come to forget its ethereal or angelic aspect, thus being mesmerized by physicality that includes futile fascination with ‘form’ as well as materialism. What humanity needs to appreciate in this new age of pre-Ascension is that consciousness is everything. Consciousness created the humanity’s form and rewarded it with the gift of life. Indeed, the Prime Creator is the original SOURCE of consciousness of all sentient beings that as a result of implosion upon itself created all the sentient beings possessing myriad extents of consciousness. And, there are a multitude of DISCRETE domains to which an entity can anchor its state of consciousness, which are referred to as the ‘dimensions’ of consciousness. The author has spoken of three distinct parameters in the past that can characterize the state of consciousness of a sentient being. These include propinquity, light quotient, and the natural frequency of vibration. It is explicated that consciousness is imparted by light. And, while propinquity describes the state of closeness of a sentient entity to the SOURCE, light quotient compares the propensity of a sentient being in receiving and absorbing the light of consciousness as a fraction of the progenitor light SOURCE. Frequency, on the other hand, represents the most fundamental measure through which the Cosmos operates, which describes the rotational velocity of the sentient being (or, alternatively, the domicile domain to which its consciousness anchored) about the SOURCE. And, as time is a phenomenon that is intimately associated with such spinning about the SOURCE, in fact, frequency epitomizes the inverse of the differential of time, which is equal to the rate of rotation about the SOURCE. A sentient being has the inherent characteristic of not only being capable to ‘sense’ the progression of time, but also manipulate time. Thus, a sentient being is privy to travel in time within a domain that is referred to as the ‘innerspace,’ transferring its consciousness to other dimensional domains of consciousness, vibrating back and forth about its domicile dimension of consciousness.  It is explicated, herein, that the low-consciousness 3rd dimensional humanity is now at the dawn of a new age in which unique windows of opportunity have opened up through which it can jump-start its level of consciousness unprecedentedly, making humanity potentially capable to ascend to the higher dimensions of consciousness. However, Ascension is a personal choice, depending on the readiness, the pure intent, as well as the natural frequency-light quotient of the individual. At the same time, Ascension is not a magical pixy star-dust that immediately transitions all that it touches. It requires resolute intent and faithful efforts. And, at the apex of its requisite conditions lies awakening from slumber in which it has been plagued to have been subjected to for millennia, unaware of its state of separateness from the SELF and its divinity. And, once humanity becomes ‘awakened,’ it is a further requisite condition that humanity ‘allows’ the ordained change of consciousness expansion to take precedence, freeing it from the bondage of being confined within a ‘box,’ being driven by a state of collective consciousness reminiscent of an old belief system, operating within a stale matrix of reality in which the ego mind acts as its pilot.

This book presents a cognitive linguistic study of distance representations carried out using the British National Corpus and the National Corpus of Polish. Corpus­based examination of linguistic expressions of spatial expanse in the semantic context of motion events suggests that as language users we are at certain liberty to choose either spatial or temporal conceptualization of distance according to what suits our subjective profiling needs relevant to a particular situation. From the perspective of research presented in this book, the entanglement of time and space in cognition is a rabbit hole phenomenon that runs deep beyond the ties that bind space to time in motion, on the one hand, and the socio-cultural sedimentation of meaning through commonly used phraseology, on the other. It appears to hinge on a higher-order ontological and epistemological distinction between objects and events, which may influence our spatial-temporal reasoning. Additionally, this book demonstrates a cognitive schema of temporaI horizon emergent from the frequency of expressions denoting temporaI distance found in spontaneous informal conversations. Taken together the research presented in this volume indicates that, at least in certain contexts, space and time can act in a complementary manner in cognition.

The mechanics of consciousness as pertains to projection of coherent light on a soul has been discussed. It is elucidated that consciousness is discrete in nature and occurs on a quantum scale through flashing of adamantine or Akash particles. These particulate units of consciousness flow or convert from antimatter in the ethereal to matter in the physical and vice versa via a purely conservative process that is both cyclic and non-dissipative in terms of energy consumption. It is further explained that this flashing of the light of consciousness is facilitated through black and white holes contained with the conical vortices of our chakras that serve as energetic particle accelerators. The fundamental principle behind the inhaling ‘in’ and exhaling ‘out’ of the antimatter-matter and its reverse process is that it occurs sequentially among various distinct continuums of time and space within separate parallels of dimensional consciousness that define our multidimensionality. These processes occur all spontaneously in the continuous NOW moment without any discernment in our physical consciousness within a particular parallel. Two parameters are envisioned to describe the extent of consciousness within a parallel that, in essence, are indigenous to that particular continuum of time and space within the said particular dimensional reality. These are the ‘light quotient’ that depicts the decay time of consciousness between sequential flashes of light of consciousness, the so-called ‘darkening period,’ and the resonant ‘frequency of vibration’ of that particular parallel dimension. It is envisaged that the notion of multidimensionality within a particular parallel dimension of reality is accentuated as the natural frequency of vibration or light quotient of a Soul Aspect animating within that parallel is increased. Finally, it is explicated that a crystalline form such as the well anticipated ‘Light Body genetics’ comprised of silicate-based, ordered and coherent, crystalline molecular matter is thought to merge the limited frontal mind with that of the divine God Mind, culminating in expedient consciousness expansion, and refined discernment of multidimensionality. Furthermore, it is clarified that a crystalline form has the advantage of ‘tuning’ the human energy field harmonically to myriads of dimensional fields more effectively, thus reducing the ‘darkening period’ between discrete consecutive flashes of consciousness within a parallel.

This thesis explores the concepts of space and time in videogames. From the designer's monitor to the player's screen, spatiotemporal elements shape the player's experience of videogame spaces, expanding on her perceptions of everyday life. I draw on theories from art, architecture, geography and anthropology in order to understand how the spatiotemporal elements in videogames relate to contemporary approaches to space and time where the ideas of non- places and everyday life are paramount.

My central argument is that spatiotemporal experiences in videogames occur within the context of everyday life, rather than residing within the realm of virtual reality, a simulation that evokes the construction of a space of representation that can be related -as if it were real, effecting a separation from the -really real. Everyday life happens within the context of non- places with unique characteristics and singular manipulations to which space and time are susceptible in videogames, thereby expanding on the player's field of everyday reality in particular ways.
Henri Lefebvre suggested that every society produces a certain kind of space of its own and Marc Auge affirms that our supermodern times have spawned a new type of space: the non- place.

Non- places are transient spaces, devoid of relational and historical elements and Auge argues that they are the opposite of anthropological places, where inscriptions of the social bond or collective story can be seen. Anthropological places are being lost to supermodern non- places, and by using gamic examples, I will extend the concept of supermodernism to the experience of space within the game realm. These transient passages through videogames challenge us to adapt to new paradigms of interaction in space and time.

My central argument is that spatiotemporal experiences in videogames occur within the context of everyday life, rather than residing within the realm of -virtual reality, a simulation that evokes the construction of a space of representation that can be related as if it were real, effecting a separation from the -really real. Everyday life happens within the context of non- places with unique characteristics and singular manipulations to which space and time are susceptible in videogames, thereby expanding on the player's field of everyday reality in particular ways.
Henri Lefebvre suggested that every society produces a certain kind of space of its own and Marc Auge affirms that our supermodern times have spawned a new type of space: the non- place.

Non- places are transient spaces, devoid of relational and historical elements and Auge argues that they are the opposite of anthropological places, where inscriptions of the social bond or collective story can be seen. Anthropological places are being lost to supermodern non- places, and by using gamic examples, I will extend the concept of supermodernism to the experience of space within the game realm. These transient passages through videogames challenge us to adapt to new paradigms of interaction in space and time.

The mechanics of consciousness as it is disseminated upon us is explored in this article. It is discussed that consciousness is imparted upon humanity through the Earth Grid via a holographic reality software, encoded as the binary language of light, using the concept of time-space continuum server. The possible relation among time, speed of light, and geometric configuration of planet is explored. It is suggested that ever since the Harmonic Convergence of 1987 the speed of light has been notably increasing, causing time acceleration, in turn, leading to consciousness expansion as a preparation for the planetary and humanity's Ascension.

An overview of the phenomenon of unity consciousness has been presented. As consciousness is a quantum phenomenon, the subject of unity consciousness has been explored from the stance of the quantum mechanics ideology.  It is explicated that at its root level, unity consciousness pertains to the consciousness of the Prime Creator, which is progressively disseminated via infinite potentials via certain programs of reality onto a series of consciousness grids that define different levels of consciousness. It is also proposed that the Prime Creator, the SOURCE of all consciousness, acquired a form of SINGULARITY, which due to its colossal mass of consciousness, reached a certain state of saturation congealment in which it could no longer effectuate further consciousness expansion. As a result, the Prime Creator imploded upon itself to form companions that could function as its constituent parts, through which it could obtain ‘relative’ life experiences, leading to its consciousness expansion. In this respect, the Prime Creator epitomizes the infinite mass or Zero-Point Consciousness energy, and us as sentient beings function as light beings of finite density, having been streamed upon these pre-devised programs of reality by the Prime Creator, that are commensurate with our level of frequency of consciousness-light quotient-propinquity. Thus, the mind of the Prime Creator represents a Unified Field of consciousness to which we can tap into to optimally experience our devised sojourns of life, culminating in our spiritual education, and ultimately, adding to our consciousness expansion and that of the Prime Creator. We are endowed with the gift of thoughts and emotions as to be able to adequately receive, decipher, and subsequently, project these devised programs of reality onto the space-time to experience our life sojourns within our designated dimensions of consciousness. However, as we are also ordained with Free Will as well as ego, equipped with a system of neural network that uses binary logic as its operating software, and having a 50-50 chance of success with regards to proper adoption of these programs of reality, we best not improvise too drastically with regard to the choices we come up with regarding our life sojourns. It may be elucidated that ego is what anchors us to this particular dimension of consciousness that is commensurate with our level of consciousness-cognitive capability. And, ego is, in turn, dictated by the collective consciousness that is reflected within our particular planetary consciousness grid. Therefore, as our planetary consciousness grid reflecting our overall matrix of reality is currently contaminated by outside forces to our species, who are self-serving and not benevolent, it is best that we abstain from subscribing to its intellect, mentality, and spiritual curriculum. In contrast, it is best that we go WITHIN, getting intimately attuned to our HIGHERSELF, who originates from a higher dimension of consciousness than our level of physical consciousness, who is our friend, counselor, and who pre-selects our relevant programs of reality, streaming them on to us. Furthermore, the HIGHERSELF is the part of us who is connected to the Unified Field of consciousness. Thus, through sharpening and utilizing our intuitive-inspirations senses, we can remain connected to the Unified Field, being privy to accessing the Akashic Records of the Cosmos that would serve as a role model and a divine template and impetus for acquiring our spiritual education, effectuating our consciousness growth. After all, all that counts is consciousness expansion. This is why it is the only directive mandated by our Prime Creator to us as potential consciousness generators.

An Overview of what has been referred to as "Seven Higher Heaven" in Metaphysics, and what The Book of Urantia refers to as "Superuniverses" has been explicated. It is elucidated that the first (outer) 84 dimensions of Cosmos provide the means for some form of physical embodiment (be it in the form of light) to take place. This realm may be divided into a conglomeration of 7 distinct domains each constituting a universal system comprised of 12 dimensions each of which has been dubbed as a "Superuniverse" or a "Higher Heaven." And, these realms of physicality constitute domains with increasing spectral density of constitution and diminishing extent of frequency of light of consciousness with loss of propinquity with respect to the central God-SOURCE. It is, once again, emphasized that a dimension epitomizes a space-time domain in which the concept of 'space' represents congealment of 'time,' which represents the conversion of Void into a realm that is characterized by a fabric of space-time and its distinguishing curvature, always occupying the same location, yet varying in dimension according to the extent of speed of progression of time (free spinning of the fundamental quantum particles) or 'frequency-light quotient' within its domain. It is further elucidated that the remaining inner portion of the 356 dimensions of Cosmos is comprised of energetic contours at which photonic beings can still anchor their consciousness, sequentially vibrating in time within contrasting conjugate-mirrored space-times.

This book explores modernity, the disciplines, and their interplay by drawing in critical considerations of time, space, and their enmeshments. Based in anthropology and history, and drawing on social-political theory (as well as other, complementary, critical perspectives), it focuses on socio-spatial/disciplinary subjects and hierarchical-coeval tousled temporalities. The spatial/temporal templates reveal how modern enticements and antinomies, far from being analytical abstractions, intimate instead ontological attributes and experiential dimensions of the worlds in which we live, and the spaces and times that we inhabit and articulate. Then, the book considers the oppositions and enchantments, the contradictions and contentions, and the identities and ambivalences spawned under modernity. At the same time, rather than approach such antinomies, enticements, and ambiguities as analytical errors or historical lacks, which await their correction or overcoming, it attempts to critically yet cautiously unfold these elements as constitutive of modern worlds. The book draws on social theory, political philosophy, and other scholarship in the critical humanities in order to make its claims concerning the mutual binds between everyday oppositions, routine enchantments, temporal ruptures, and spatial hierarchies of a modern provenance. Then, it turns to issues of identity and modernity. Finally, the book explores the terms of modernism on the Indian subcontinent.

Jazz has a unique character and history that finds analogy in matters of life and death. Its spontaneous and courageous aspect provides compelling models for leadership and social creativity and has a procreative capacity that imitates the eternal cycles of birth and extinction. Jazz’s transformative quality allows reinvention and reinterpretation of old and new forms and can inspire the creation of shared convictions. Its ebb and flow through mentors and griots is a model for preservation and sustainability. Yet, jazz’s emphasis on the moment recalls the brevity of life, the importance of living life to its fullest and the inevitability and finality of death. Deeply embedded in its philosophy and culture, are the historical lessons for transforming adversity into freedom and joy, and for discovering a synchronistic rhythm that makes meaning of “man’s inhumanity to man.” The Buddhist principles of non-violence, dialogue and compassion are the foundations of jazz and form the basis of human life’s highest integrity.

Contemporary geographical thought is constrained by a political economic imagination rooted in binarism, which is exemplified in debates surrounding neoliberalism. Neoliberal proponents call for decentralization and increased capital flows, while Marxists respond by pairing centralization with capitalism’s abrogation. The latter view considers hierarchy necessary, a position that promotes authority and regards horizontal politics as propitious to neoliberalism. Anarchism’s coupling of decentralization with anti-capitalism is dismissed because Marxism cannot accommodate the processuality of prefigurative politics. Marxism demands a revolution with a masterplan, considering horizontality a future objective. Such a temporality ignores the insurrectionary possibilities of the present and implies a politics of waiting. The spatial implications of centralized hierarchy are also questionable, employing a vertical ontology, wherein horizontal organization is deemed inappropriate when ‘jumping scales’. Yet scale represents both a theoretical dis-traction from grounded everyday particularities and a ‘master-signifier’ by providing a point de capiton, or anchoring point, that rests on the exclusion of unconsciousness–the knowledge that is not known¬. Thus the point de capiton is the (Archimedean) point at which an essentialist illusion of fixed meaning is created, as scale is unconscious of geography’s ‘hidden enfolded immensities’. The discourse of scale accordingly dismisses the openness of rhizomic politics by predetermining the political as an arborescent register. Yet the inevitable terra incognita that scalar hierarchies produce becomes a powerful resource for the oppressed, which is why anarchist direct action often proceeds outside of authority’s view. A flat ontology has significant resonance with anarchism, imparting that politics should operate horizontally rather than vertically. This ontological shift suggests that we need not wait for the emergence of a ‘greater’ class-consciousness, as one can immediately disengage capitalism by reorienting economic landscapes in alternative ways. Consequently, a human geography without hierarchy gains significant traction when we reject scale and embrace an anarchist flat ontology.

The discussion of the Creation of Nebadon Universe and its universal structure is continued. It is explicated, herein, that clearly, with dissemination of the quanta of energy in the two conjugate-mirrored spaces or Worlds, that depending on their PERCIVED direction of spinning (seems opposite when observed from either side),

The basic problem that confronts the standard models of the universe, is the problem of initial singularity characterized by  infinite density, infinite temperature and infinite space time curvature. In this model the author introduces a tensor Sij making use of the concept of  non-gravitational nature of matter depending on entropy density, temperature and a cosmic scalar field.

Although the concept of absolute space was the product of Newton’s genius alone, it did have precursors in the philosophical concepts of space developed by Patrizi and Gassendi before him as well as a long history of changes, adaptations and challenges after him. The concept of space has always been controversial, no matter what its historical context. This essay traces the development of Newton’s concept of absolute space. The main theme revolves around the inherent problems with developing and advancing absolute space. These problems have historically followed two lines of development: theologically and physically oriented problems. The two lines have their beginnings in the spatial concepts of Patrizi (physical) and Gassendi (theological) and are combined in the Newtonian concept of absolute space which was only associated with God in Newton’s General Scholium to the Principia. Of the two categories, the physical problems are emphasized over the longer course of history since they have greater validity for the evolution of the concept of space. However, there is another inherent duality in the theoretical concept of space that cannot be ignored. Space can be interpreted as either a collection of infinite points, which can be neither measured nor detected, or as a group of three-dimensional extensions between and through bodies of matter that can be observed as well as precisely measured. Newton was the first person to make physical sense of these two geometrical interpretations of space and only related them to religious concepts and God when his physics was criticized by Leibniz and Berkeley. This essay has never been published as such, but its contents have been fully incorporated into the book “Phallacies of Fysics: Classical physics” and published therein.

Modern physics is based on two paradigms that emerged from the Second Scientific Revolution - relativity and the quantum. Since their inception these two theoretical giants have advanced science and society far beyond anything that their originators could have even dreamed up, but in a sense they seem to be progressing in different directions and are regarded mutually incompatible. Yet they come to a point in history where the next step in their own advancement would be to unify into a single overwhelming physical paradigm. The concept of unification is well known in relativity theory with many attempts dating from just a few short years after Einstein first developed relativity. But the hyperspace unification that seems to have originated with Kaluza in 1921 and was modified by Klein a few years later has become the best known attempt. This book has two parts. The first, Hyperspace, deals with the original Kaluza theory in all of its aspects and incarnations up until the 1960s. After the 1960s the idea of unification was adopted by quantum theoreticians based on their belief that the quantum is more fundamental than relative space-time. However, since the 1980s Klein’s adaptation of Kaluza’s theory has been used to unify physics under the quantum banner as has the purely quantum theory Standard Model. Yet both of these quantum attempts have fundamental problems that can only be solved by returning to Kaluza’s original theory as modified by Einstein and Bergmann in the 1930s. So the second part of the book, Continuum, tells the rest of the story and offers a new theory, a five-dimensional single field theory, the merges the best of both paradigms together. By merging the two paradigms instead of replacing one by the other, single field theory preserves all of the many successes of both theories. This is the book that every physicist, physical scientist and non-professional science advocate should read and every theoretical physicist and physics students must read.

Consciousness is that omnipotent source of energy behind the Prime Creator, the progenitor of our consciousness and the chief architect of our programs of reality that affords our life experiences. And, the way that consciousness freely-flows in the cosmos is through the advent of time by which the light of consciousness is projected upon us. It is explicated that one can distinguish between two aspects of time: the 'primary' or 'non-local' time that is responsible for creating the myriad dimensions of consciousness. In this respect, there is a constancy to the primary aspect of time that pins us to anchor our consciousness within a congealed domain of light that we refer to as a space-time dimension. And, by virtue of the fact that time is synonymous with rotating or torsionally vibrating about a fixed point, the SOURCE of our consciousness, we constantly gravitate towards the SOURCE. Moreover, we are privy to surf the confines of this space-time dimension to which we have anchored our consciousness, a process that is referred to as 'teleportation.' We are also free to partake in vibrational conscious perturbation about such a mean position as our anchored space-time dimension by sequentially jumping into a myriad of parallel dimensions experiencing diverse sojourns of life through a process referred to as 'time travel,' which epitomizes a 'secondary' or 'local' aspect of time. It is explicated, herein, that although we experience myriad of lifetimes simultaneously by constantly and sequentially

As museums are increasingly attracted to Virtual Reality (VR) technology as a display resource, this research argues for a pressing need to examine the role of VR objects in the museum and how visitors picture the past via such intangible forms.  Acknowledging the cultural literacies of 21st century ‘digital natives’ and Lemke’s new attentional cultures, the thesis maps an evolving taxonomy around the ‘real’/’virtual’ to conceptualise the VR artefact as a new genre of museological object. Taking the display of a VR mummy in Mummy: the inside story (British Museum 2004-06), as its focus, this thesis dissects the acts of spectatorship and interpretation, via in-depth interviews with a sample of artists. Interview data present participants’ critique of VR as a display resource, and their interpretative practices around the VR mummy. Perceptions of ‘authenticity’, ‘embodiment’ and ‘spectacle’ occupy a central place in the analysis. Extending Bakhtin’s (1981) theory of the chronotope (literally ‘timespace’), provides a method to make visible the processes and mechanisms of interpretation in the museum which facilitate visitors to imagine the time and space of other societies. Analysis of the interview data identifies two new forms of the chronotope which organise interpretation around the VR artefact – the chronotopes of differentiation and regeneration. Modelling the arrangements of timespace in each demonstrates the VR mummy as a stimulus for different pictures of the past. In conclusion, the implications for accessing the past via a VR artefact are critically questioned to arrive at a dual role for the VR object – as an interpretative tool to augment the physical collections and as an artefact to be interpreted in its own right. Both roles are analysed for their pedagogic potential, offering recommendations for practice, informed by the research findings.

Space and the built forms of it are increasingly recognized as fundamental in social analysis and theoretical discourse across the social sciences. Whether generally, as an integral part of any cultural, social, or ideological aspect of life, or specifi cally, in terms of the spatial dimension of social action and the materialization of social relationships, they refl ect growing interdisciplinary interests, linking not only archaeology and anthropology but also geography, history, philosophy, and sociology. The interdisciplinary value of space lies in space's key role in the processes through which people, at any time, in any culture and any society, construct their relations to each other and their understandings of the world-consequently, in space's central importance for sociocultural theory. In archaeology, the study of space and architecture has always held a prominent position. Indeed, they both constitute a core class of archaeological data, whereas another core class, material culture, has also always been examined in relation to its positioning in space, whether horizontally, at sites, regions, or landscapes, or vertically, in chronological strata. Archaeologists have long pursued theoretically and methodologically innovative research on space and have incorporated advances and ideas in the other disciplines along the way, not least of which in social anthropology. Despite theoretical differences, there is today a fairly consistent conceptual and analytical framework for space in archaeology, particularly within social archaeology. In anthropology the spatial dimensions of cultural and social beliefs and practices have always held an interest, but space itself was not recognized as a signifi cant analytical or theoretical concept until the onset of globalization studies and the postmodernist critique in the 1980s. Previous research treated space as a part of "nature" and juxtaposed it to "culture" (Gupta and Ferguson 1992; Hastrup and Olwig 1997; Rodman 2003). As a result, anthropology, the study of culture par excellence, whose "central rite of passage is fi eldwork" (Gupta and Ferguson 1992, 6), did not pay attention to space either as a theoretical device that informs the practitioners of fi eld work or in terms of the meaning imputed by people to their cultural and physical surroundings. Since the 1990s, however, a new interest in issues of space and place has emerged in © B L O anthropology, with renewed coverage, self-refl exive criticisms, and theoretical stimulus, foregrounding rather than backgrounding the spatial dimensions of culture and society. This shift has drawn on research and theory in various disciplines such as geography, urban studies, and sociology, but rarely archaeology. This is surprising, given not only archaeology's long disciplinary experience with space but also the plethora of issues that are currently topical in both disciplines, all of which might apply, in turn, to the subject of space: memory, identity, power, gender, houses, communities, architecture, representation, meaning, social and cultural networks, body and embodiment, boundaries, borderlands and "cultural spatiality," and so on. This lack of reciprocal fl ow of intellectual knowledge may be understandable in the context of the research agendas of earlier eras and the anxiety to defi ne and "defend" disciplinary boundaries and institutionalization (see Shankland in this volume; also Gosden 1999; Hodder 2005a; Yarrow 2010). But today it is neither understandable nor productive. This chapter explores, from an archaeological perspective, whether space can provide a meaningful framework for effective interaction between anthropology and archaeology. Can it serve as a conceptual and analytical means for a cross-disciplinary approach to social process and transformation? What are the contrasts and complementarities between the two disciplines on this subject? Do their different methodologies and data sets really separate their respective considerations of human societies, past and present, or could they be seen as complementing each other in practice and as potentially leading to a fuller understanding of social life? In addressing these questions, the chapter presents an up-to-date account of recent developments and topical themes in the archaeology and anthropology of space, evaluating disciplinary contributions and raising issues, consequences, and implications critical to a closer relationship. The last part of the chapter discusses ways that relations between archaeology and anthropology may work out in the future. In keeping with the scope of the 2009 Association of Social Anthropology conference on Archaeological and Anthropological Imaginations: Past, Present and Future (henceforth referred to as "the 2009 ASA conference") and this ensuing volume, the chapter is primarily concerned with what anthropology can learn from archaeology or from areas of archaeological thought it might have not drawn inspiration from as yet. But it also shows the specifi c ways in which archaeology has already learned from anthropology. The themes discussed in the following represent some of the most prominent and promising directions currently being explored, according to my views, in combination with the results from the panel on space organized for the 2009 ASA conference (henceforth referred to as "the panel"). 1 Contexts of Research and the Current State of Affairs At present, the major point of similarity between archaeology and anthropology regarding space is their shared view of it as a force shaping social processes, actions,

This book provides a survey of the history of Western
concepts of space, opens up interdisciplinary approaches
to the phenomenon of space in fields ranging from physics
and geography to philosophy and sociology, and explains
how historical spatial analysis can be methodologically and
conceptually conceived and carried out in practice. The
case studies presented in the book come from the fields
of urban history, the history of trade, and global history
including the history of cartography, but its analysis is
equally relevant to other fields of inquiry.
The book offers the first comprehensive introduction to
the theory and methodology of historical spatial analysis.

We consider the Universe deep inside the cell of uniformity. At these scales, the Universe is filled with inhomogeneously distributed discrete structures (galaxies, groups and clusters of galaxies), which perturb the background Friedmann model. Here, the mechanical approach (Eingorn & Zhuk, 2012) is the most appropriate to describe the dynamics of the inhomogeneities which is defined, on the one hand, by gravitational potentials of inhomogeneities and, on the other hand, by the cosmological expansion of the Universe. In this paper, we present additional arguments in favor of this approach. First, we estimate the size of the cell of uniformity. With the help of the standard methods of statistical physics and for the galaxies of the type of the Milky Way and Andromeda, we get that it is of the order of 190 Mpc which is rather close to observations. Then, we show that the nonrelativistic approximation (with respect to the peculiar velocities) is valid for $z \lesssim 10$, i.e. approximately for 13 billion years from the present moment. We consider scalar perturbations and, within the $\Lambda$CDM model, justify the main equations. Moreover, we demonstrate that radiation can be naturally incorporated into our scheme. This emphasizes the viability of our approach. This approach gives a possibility to analyze different cosmological models and compare them with the observable Universe. For example, we indicate some problematic aspects of the spatially flat models. Such models require a rather specific distribution of the inhomogeneities to get a finite potential at any points outside gravitating masses. We also criticize the application of the Schwarzschild-de Sitter solution to the description of the motion of test bodies on the cosmological background.

Tomando como punto de partida una reflexión sobre el presente, sus grandes transformaciones y desafíos epistémicos, los autores reflexionan acerca del lugar prominente que los análisis sociales le confieren
al eje “local-global” en la interpretación de los fenómenos contemporáneos. El interés por lo local-global ha sacado a relucir nuevas métricas de tiempo y espacio y ha potenciado las tendencias que homogeneizan y aquellas que fortalecen las diferencias, lo que explica gran parte de las transformaciones que experimentan las sociedades actuales. Con base en este diagnóstico, y con el propósito de hacer inteligible lo internacional/mundial contemporáneo, los autores recurren a la noción de historia global, entendida como la sincronización y el encadenamiento que registran las disímiles trayectorias históricas, las cuales entran en sincronicidad, resonancia y retroalimentación en un contexto de globalidad.

*
A reflection on the present, its great transformations and epistemic challenges, served as starting point for the authors to consider the prominent place that social analyses confer to the “local-global” axis in the interpretation of contemporary phenomena. The interest by the local-global has brought up new metrics of time and space. It has also has enhanced the tendencies that homogenize and those that strengthen differences, which explains many of the transformations that the present societies experience. Based on this diagnosis, and in order to make the contemporary international/world-wide intelligible, the authors resort
to the notion of global history, understood as the synchronization and the linking that registers the dissimilar historical trajectories, which enter in synchronicity, resonance and feedback in the context of globality.

While recently more and more literature addressing lesbian issues in Latin America has appeared in sociology and literary criticism, in the area of film this is a rather new territory. This essay, therefore, seeks to explore such "territory" by establishing a much needed connection between representation, sexploitation, and spatio-temporal relations. My analysis of the Argentine film Fuego (Fire, Armando Bo, 1968), will show the correlation between the cultural and the socioeconomic by linking sexploitation to the social and mental spatio-temporal structures that help in the construction of the lesbian subject’s representation and identity.