EVENTICS

The Foundation
of the Unified World

Apparent
✏World
✏✏
✏✏
✓✏
✮
✏✏
≻) ✗✔
✒✑
Supreme Wholeness ✤✜✖✕
Eventum ☛ ✟
✡ ✠
✣✢
❨
❍
❍❍
Superworld
Supreme wholeness eventum
❩
✠
Apparent world ❩
✥
❩
≈
≈
✟
✟✟×
×
❀
✥
Real world ⑦
❩
·· ·· ··❍
≈
·· ·· ··❍×
×✟
❍≻
✟❍
✟
❍ ≻
✟✟✟
✟✟
≈ ×
×
·· ·· ··❍
✟❍
✟
❍
❍
≻
✟❍
✟
❍
❍
✟
✟
✟❍
≻✟
≻
✟❍
✟
✟
✟≻≻≻ ≻ ≻ ≻ ≻ ✏ ∼
✶
✏✏
≀
≈ ×❍
✟
✟
·· ·· ··❍
≈ × ≻
✟❍
❍
✟
❍
❍
❍
✟
≻
❍
✟
✟❍
❍
✟❍❍❍ ✏✏
✏
✦
≀ ❖❈
✦
❈
×
✟
≈❍×✟
❍
❍
· · · ❍❍
❀ Holoevent
✏✏ ✏
❈
Omnievent

An Introductory Book
Mohsen Fakhari
.

Eventics

✬✩
∼❀
✫✪
∼
.
 Eventics
An Introductory Book

The Foundation of the Unified World

Mohsen Fakhari

✬✩
Eventics Press
∼❀
P.O.Box 282
✫✪
∼
Los Altos, CA 94023
(415) 854-4449
 c
Copyright 1988 by Mohsen Fakhari
All rights reserved
including the right of
reproduction in whole
or in part in any form
First Eventix TM Edition, 1988
library of Congress Cataloging in Publication Data
Fakhari, Mohsen.
Eventics.
Includes index.
1. Eventics 2. Physics 3. Mathematics 4. Science
5. Philosophy 6. Psychology 7. Religion. I. Title.

Library of Congress Catalog Card Number: 88-82191

IBSN 0-9620903-0-1

✬✩
Eventics Press
∼❀
P.O.Box 282
✫✪
∼
Los Altos, CA 94023
(415) 854-4449
To those
whom
I love
.
Whoever to read it, how ever to
understand it, it is still useful.
But, be patient and critical.
.
Contents

Overture xi

Preface xiii

1 Introduction 1

2 Superworld 5

3 Events 21

4 Eventics Principle 33

5 Apparent Worlds 41
5.1 Universal Being and Human Beings . . . . 41

6 Concepts in Apparent Worlds 51

6.1 First Order of Approximation . . . . . . . 57
6.2 Further Order of Approximation . . . . . . 60
6.2.1 Science . . . . . . . . . . . . . . . . 61
6.2.2 Philosophy . . . . . . . . . . . . . . 71
6.2.3 Physics and Psychology . . . . . . 73
6.2.4 Mathematics . . . . . . . . . . . . 83

vii
viii Contents
6.2.5 Quantitative Concepts Qualitative
Percepts . . . . . . . . . . . . . . . 100
6.2.6 Space and Time . . . . . . . . . . . 104
6.2.7 Units of Space and Time . . . . . . 108

7 Eventics of apparent worlds 113

7.1 Principle of Nothingness . . . . . . . . . . 115
7.2 Eventics of Human Concepts . . . . . . . . 118
7.3 Physical Events . . . . . . . . . . . . . . . 122
7.3.1 Present Physics (Galilean) . . . . . 125
7.3.2 Proposed Fourth Level Physics . . 138
7.3.3 Proposed Fifth Level Physics . . . 139
7.3.4 Mathematical Derivations . . . . . 141
7.4 Psychological Events . . . . . . . . . . . . 146
7.5 Social Events . . . . . . . . . . . . . . . . 161
7.6 Eventical Reality (Event) . . . . . . . . . . 165

A Commentary 167
A.1 Laws of Mechanics . . . . . . . . . . . . . 169
A.1.1 First “Law” of mechanics . . . . . 169
A.1.2 Second “Law” of mechanics . . . . 174

B Glossary 179
.
.
 Overture

Omar Khayyam (1050–1123 A.D.) gifted us his great

world view and philosophy with his unique Rubaiyat.

The Secret of the Universe is unknown to Thee and Me,

Its Wonder behind a Veil unseen by Thee and Me.
Some Talk past the Veil awhile of Me and Thee
As the Veil falls no more of Thee and Me
(all ends to nothing).

For in and out, above, about, below,

Tis nothing but a Magic Shadow—show,
Play’d in a Box whose Candle is the Sun,
Round which we Phantom Figures come and go.

Some think in deep in Ideology and Theology,

Some wonder about Uncertainty and Certainty,
the Crier from behind the Veil cries
Fools! the Way is Not This or That apart.

With Earth’s first Clay They did the Last Man Knead,
And then of the Last Harvest sow’d the Seed:
Yea, the first Morning of Creation wrote
What the Last Dawn of Reckoning shall read.

The Moving Finger writes: and, having writ,

Moves on; nor all your Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all thy Tears wash out a word of it.

xi
.
 Preface

My curiosity about the events occurring around me

at a very young age made me wonder and directed me
to deepen my thought, within my capacity, in acquiring
knowledge about these countless events. This curiosity in
itself was an event, as well as those interrelated pleasant
and unpleasant events that surrounded the entire world.
And oh! What Events!
My motivation for writing this book, inspired from
this curiosity, began when I was eleven. And although
I have always had a lot of respect for schools designed
for professional training in fragmented world concepts,
my primary focus has always been toward the indepen-
dent studies in which I had an opportunity to search for
wholeness.
We live in Superworld (Omniwholeworld), in which
physical, biological, psychological, mystical, religious, so-
cial and historical events are only One whole event (real-
ity), and in which all of these Many events occur within
the context of our apparent worlds.
This volume is devoted to the introduction of Even-
tics, with the central thesis that the entire universe from
past to future, from here to there, with all materials
and non-materials, is only a single Event synonymous
to reality, which is governed by only one principle—
Nothingness (Holoevent, Omnievent).
This is a Menu about the totality of all of these
events with a single source of Omnievent in Superworld,
Holoevent in real world, and Nothingness in our apparent
worlds. It is a new Menu for a fundamental change in our

xiii
xiv Preface
values, perceptions, understandings, attitudes, thoughts
and whatever we are associated with. This book in it-
self is an event, unfolded from the Holoevent that advo-
cates the holistic approach in a broader sense to all of
these events, giving a proper weight to our position in
the world in answering our curiosities.
This is a new appreciation for man and his place in
the universe: a meaning of existence, how our concep-
tual universe begins and how it ends—Nothing, full of
everything. It eliminates the extrapolation and the ex-
aggeration of the different fields of inquiries beyond their
limits—physics cannot tackle the questions of religion, as
religion cannot tackle the questions of physics. Each field
such as physics can allow itself to express and conclude
what issues of other field, such as religion, are belong to
physics, but it cannot deal with real religious issues or
eliminate them all together. It is in Eventics that we can
try to deal with the totality of all as one whole.
I hope this book as another event interests both pro-
fessional and layman, both old and young of all cultures.
No doubt many, especially the professional, would tem-
porarily misunderstand and disagree with this book. For
although I have studied and delved in most of these fields
for many years, by no means am I a professional in any of
them. But in any case, the patience and critiques of these
professionals as the event pieces of our fragmented world
would benefit this book as well as the future development
of this subject.
I know indeed that some individuals, and those of
great name, too much prepossessed with certain preju-
dices, are unwilling to assent to this new principle. It is
not my intention to detract from the reputation of these
 Preface xv
eminent men; I shall only lay before the reader such con-
siderations as will enable him to pass an equitable judg-
ment in this event. All men of different disciplines and of
different backgrounds can participate in the exploration
of Eventics and its principle.
I can understand the criticisms that will be levied
against Eventics, but those who fight it offensively are
insecure in their knowledge and are afraid to allow man
to be free with this Menu in his hand.
Despite the shortness of the book, the work presumes
a fair amount of patience on the part of the reader. In the
interest of clearness, it appeared to me inevitable that I
should repeat myself frequently, without paying attention
to the elegance of the presentation. The book is primarily
intended for all levels of individuals. It is the attitude of
the reader, which determines whether this book is easy
or difficult.
The material here is beyond the range of an ordinary
book or discussion. This book should be read again and
again at various stages of a person’s life, for it offers guid-
ance at these different stages as it does to people with
different cultures and attitudes. I believe this book puts
in proper perspective the value of many excellent books
and ideas gifted to us for the past 2000 years.
With Greeks we had the first beginning; with Galileo
we had another beginning. Eventics is also another new
beginning. May this book bring some one a few happy
hours of suggestive thought!

May 24, 1988 Mohsen Fakhari

Los Altos, Ca
xvi Eventics
.
Chapter 1

Introduction

Eventics is coined here and concerns in the context of

our apparent worlds, with Events of all kinds: physical,
psychological, religious, mystical, social, historical, etc.
It introduces the single Holoevent of real world and the
sole Omnievent of the Omniwholeworld (superworld).
It postulates that Event, synonymous with Reality, is
the only entity responsible for the entire Omniwhole-
world, the world that is governed by a single principle—
the principle of Nothingness in our apparent world
(Holoevent in real world, Omnievent in superworld).
The aim of this present book is to give an introductory
account of Eventics and to explore its principle concern-
ing the events, and to furnish a systematic outline of more
than what is now known as scientific and non-scientific
knowledge. We are in a period of Eventics revolution—
one in which the position and meaning of the scientific
and non-scientific approaches are undergoing reappraisal.
In real world and superworld, the dualism as the out-
come of semantics is not invented and there is no strict

1
2 Eventics
division between subjective and objective reality; there
is only one omnireality—Omnievent. The physical uni-
verse and consciousness are mixed by fundamental Even-
tical order. The relation between mind and matter is
not subjective or objective, but it is Eventics. We live
in our apparent worlds with series of events of all kinds,
embedded in superworld of a single omnievent. Our ap-
parent worlds are worlds of semantics, which includes
symbolism and language, and in which everything is
expressed in terms of its opposite and nothing conveys
any meaning without its opposite: existence is meaning-
less without non-existence, as is the realm of birth and
death. It is just by avoiding such dual perceptions that
we may approach Holoevent.
All around us what we see and what we do not see
are events. Beyond the scope of our vision the unseen
events exist. In ordinary language classification, they
range from microevents to macroevents, from subevents
to superevents; and embody physical, psychological, re-
ligious, mystical, social, and historical events.
In history of science, source books are themselves
events. The work of Herodotus discussing Greek “events”
is itself an event. The works of Euclid, Archimedes and
Apollonius are themselves also events. Newton’s Prin-
cipia is most certainly an “event”. The purpose of writ-
ing in political and social history is writing about human
events.
The classical period of Greek culture, which lasted
from about 600 B.C. to 300 B.C., was an event, affecting
everyone’s life. This is usually marked as a beginning.
With Galileo and Newton and Leibniz we had another
beginning. And then, on 7 November 1919, Eddington
 Introduction 3
reported the confirmation of the “General Theory of Rel-
ativity”, and made Einstein known to the public and fa-
mous. Einstein laid the foundations of relativity in 1905,
and exposed the revolutionary implications of Plank’s
quantum theory. The theory of relativity and the new
quantum mechanics articulated by Bohr and Heisenberg
in 1920s, necessitated a fundamental change in the aspi-
rations of science
With Eventics, we have another new beginning that
requires the efforts of many generations to fulfill (if pos-
sible) its requirements.
This book is intended for all levels of individuals and
all ages. It should be even beneficial to young children,
as much as the child can comprehend. It is a disservice
to a child to raise him with our apparent worlds concepts
in order to readjust him to our standards for our conve-
nience, without informing him about what we are doing
to him. Before feeding a child with our prejudices and
getting him lost in the sea of our thinking, we should
inform him about our injections. This book serves that
purpose too.
4 Eventics
Chapter 2

Superworld

Superworld (Omni-wholeworld) can be visualized as an

infinitely extended foam-like medium containing an infi-
nite number of worlds similar to the voids in a foam.
Superworld is the ultimate real world having a unified
supreme wholeness medium that omni-holistically encom-
passes all of our apparent (what appears) worlds.
This book with a new title, Eventics, is concerned
with a new topic that deals with the entire phenomena
of foam-like superworld, including a new presentation of
the interactions between our apparent worlds and the
superworld. This is another new Menu set forth for
those who are interested in developing a new insight.
This work will be of particular relevance to all those in-
terested in philosophy, physics, psychology and research
into the connection between consciousness and matter.
It concerns the universe of countless dimensions, which
embodies its wholeness, and in which all fragmented
concepts, (in particular the following dual concepts), are
one reality. The example of these dual concepts are:

5
6 Eventics
parts vs. whole, being vs. becoming, known vs. un-
known, order vs. randomness, enfolded vs. unfolding,
implicate vs. explicate, appearance vs. reality, mind vs.
matter, brain vs. mind, continuity vs. discontinuity, ob-
server vs. observed, subject vs. object, symmetry vs.
asymmetry, reversibility vs. irreversibility, determinate
vs. indeterminate, particle vs. wave, time vs. timeless,
space vs. spaceless and micro vs. macro, etc. The no-
tions of whole and of holistic refer to omni-whole and
omni-holistic, not the hierarchical ones that are com-
monly used to describe many-layered psychological de-
velopment with higher- and higher-level wholes. In that
notion the whole of any level becomes a part of the whole
of the next level, but here, this notion refers to the high-
est transcendental whole beyond the human psychology.
The superworld is inseparable from all of these ap-
parent worlds, whereas each of these apparent worlds is
separated from the superworld by its own very existence.
The main medium of omni-wholeworld that shapes
the entire superworld with enclosed apparent worlds is
the supreme wholeness medium. Superworld encompasses
the apparent worlds in the holistic system in which the
parts necessarily become changed by their mutual asso-
ciation, hence, their whole becomes something different
than just the sum of the parts (Figure 2.1). In other
words, superworld is not a collection (a sum) of the ap-
parent worlds in which the parts remain individually un-
changed whether they are isolated or together. Instead,
the characteristics of superworld as a complex whole re-
main irreducible to the characteristics of the parts, and
the whole becomes self-existent independent from the
parts. Actually, the word ‘health’ is based on the Anglo-
 Superworld 7
Saxon word ‘hale’ meaning ‘whole’ and the word ‘holy’ is
based on the same root as ‘whole’. That is, it is healthy
and holy to be whole.
Apparent
✏ ✏World
✏✏✏
✎☞
✏
✮
✏
≻) ✗✔
✍✌
Supreme Wholeness ✛✘✖✕
Eventum ☛ ✟
✡ ✠
✚✙
❍
❨
❍ Superworld
Supreme wholeness eventum
❩
✠
Apparent world ❩
✟× ✜
❩
≈
≈
✟ ✟×
❀
✟×≻
Real world
✜
⑦
❩
·· ·· ❍
·· ·· ❍
·✟
✟
✟
·· ❍✟
≈
✟
✟
✟
✟×
✟
× ≻≻
≻≻≻≻≻ ≻ ≻
·· ·· ❍❍
✟
❍
·✟
✟
· ≈
❍
✟
❍
✟
≈
❍
❍
❍✟
❍×
❍ × ≻≻ ≀
✏ ∼
✏✶
✢❈
· ✟ ✟ ✏ ≀ ❖❈
· ·❍
❍
·· ·· ❍
✟
✟ ·❍
❍
·· ❍
≈
✟❍
×
≈❍❍×
❍
✟
≻≻ ✏✏✏
✏
✢
❍
×❀ Holoevent
✏ ❈
Omnievent

Figure 2.1: Superworld and apparent worlds

The foundation of Eventics is Oneness, Wholeness

and Nothingness of a single reality or event. Our
quest is to perceive this reality within the scope of our
apparent worlds by the window of our vision. We transfer
everything from out there to our apparent worlds by the
process of transformation. In doing so, we carry over a
8 Eventics
unexplained feature, which is basically an unknown el-
ement that we are obliged to worship, such as God in
religion and the speed of light in relativity. In the case of
religion and mysticism, these unknowns appear in terms
of myths and gods with conservation qualities (have ev-
erything, are everywhere and exist all the time). In the
case of science, they appear in the form of constants or
conservation “laws”. Mysticism gives a more general idea
of transformation, but it is inexpressible in terms of the
mathematical tools of humans. However, science takes
the rout of expressible method, but selects the simplest
possible form of transformation that results in the intro-
duction of constants in multiplication operations, such
as c in E = mc2 or c in ct of a metric. As an example,
physics, dealing with physical events, considers matter
event in isolation and transfer it to our apparent world
by simplest possible form of transformation, using the
speed of light c as a constant, in the form of material
energy E: E = mc2. In this sense, the material energy
E and the special kind of mass m are not just interc-
onvertible, they are intended to be the same thing with
different units, using the constant speed of light for their
unit adjustment. The process of transformation here is
a special case of the operational technique (arithmetical
and functional) in which only the multiplication opera-
tion of the arithmetical operation is utilized. In Eventics,
a very general transformation is adopted that contains
the entangled functional and arithmetical operations.
Included in our (apparent world) concept of reality is
the definition of ‘‘universal being” in general, ‘‘human
beings” in particular, and the relation of the human be-
ings to the real supreme wholeness medium. Human be-
 Superworld 9
ings as a para-holographic piece of the universal being is
associated with our apparent worlds and separated from
the supreme wholeness medium by its own very existence.
Holographic is derived from the hologram in which the
sum total of parts is contained in each part, whereas,
para-holographic is more than the sum. Human beings
as a phenomenon is a system within a universal context
who is an inhabitant of all interrelated apparent worlds.
In common language, he has a biological origin, plays a
solid role, integrates and coordinates the biological, social
and other apparent worlds concepts. The prime charac-
teristics of the human beings is the creation of a universe
of symbols in thought and language. Human lives in
a world not of things but of symbols. He creates, uses,
dominates, and is dominated by the universe of symbols.
For example, a coin is a symbol for a certain amount of
work done, which indicates how crude some of these sym-
bols are. Symbolism, and human language in particular,
is well distinguished from sub-human forms of behavior,
such as the expressive song of birds. The system of sym-
bols or the symbolic universe enables us to explain why
language, science, art, and other cultural forms are able
to gain autonomous existence transcending the personal-
ities of their individual creators.
The convenient introduction of Nouns and Verbs in
our language as an approximation of our perception the
world, is responsible for the apparent distinction between
Being and Becoming (happening) that is introduced to us
in the context of our apparent worlds (see Appendix B
for description of some of the important words used in
this book). The main role of modern physics has been
to construct a bridge from Being to Becoming. In re-
10 Eventics
ality, Being and Becoming are only a single occurrence
but in an enfolded and an unfolding context. ‘‘On” is
the present participle (a now-moment concept) of the
Greek verb ‘to be’ (occurring). It means Being (a fixed,
forever-lasting concept). Its literal meaning is the same
as the Latin ‘‘ens”, from which the term ‘entity’ is de-
rived. Hence ‘‘on” and ‘‘entity” are synonyms and rep-
resent both Being (a fix entity) in an enfolded context,
and Becoming (an occurring entity) in an unfolding con-
text. Here, ‘‘on” is used with its general meaning, not in
the limited sense as in physics where “anti-on” is intro-
duced to account for other possible existence such as an-
tiatom, antistars and anti-galaxies. Actually, “on” con-
veys a holographic representation of existence showing
different aspects of the existence depending upon our way
of viewing it from different directions. The word ‘‘thing”
is a highly generalized indication of any form of existence
that is limited or determined by conditions. It goes back
to various words that signify ‘event’, ‘action’, ‘object’,
‘condition’, ‘meeting’, and related words meaning ‘to de-
termine’, ‘to settle’, to ‘time’, and perhaps had a original
meaning of ‘thing occurring’ at a given time. For exam-
ple, particle is not one ‘thing’ in its every day usage; it
is successive unfoldments—a series of events. The word
‘‘reality” comes from the Latin ‘res’ meaning ‘thing’,
‘reality’ and ‘event’. In German, Gestalt is synonym for
form or shape, and it also means a concrete ‘entity’ per
se. The characteristics of perception are referred to the
phenomenon of Gestalten. Since perception is “happen-
ings in the brain”, then perception of these happenings
must be “happenings” in another brain. Hence, we are
involved in a continual regress. The important character-
 Superworld 11
istics of perception are curvatures, multidimensionality,
movements, groupings, shapes of all kinds, the various
constancies, melodies, speech, rhythm and etc.
In spite of the human creation of symbols, there is
no form and symbol in supreme wholeness medium; and
what is ‘‘formless” in supreme wholeness medium is
‘‘nothingness” (in broader sense) in universal being.
The supreme wholeness medium is an unbroken whole
in the enfolded or implicate (from the word ‘‘implicit”)
order of all levels, including superimplicate orders. Our
ordinary notions in our apparent worlds are in unfolded or
explicate (from the ‘‘explicit”) orders that are abstracted
as forms, derived from the deeper enfolded order. The
enfolded order contains all unfolding orders that evolve
into a form which can be ‘‘observed” by us. Order is
described both in terms of structural arrangements and
in terms of dynamic introduction of processes. All impli-
cates all, to the extent that ‘we ourselves’ are implicated
together with ‘all that we see and think about.’ So, we
are present everywhere and at all times, though only im-
plicitly. The term implicate order as used here is more
general than the implicate (holographic) order in physics,
which according to Bohm, the equations of quantum me-
chanics describe that order. It includes the implicate
order of mind and higher transpersonal realms. The gen-
eral description, i.e., holonomy, has to be expressed in
all orders, in which all objects at all times are folded to-
gether. Every object is implicated together that only in
certain special orders of description appears as explicate.
Escher well presented the universal orders from impli-
cate to explicate orders by his great artworks.
In superworld, there is (occurs, occurred) only one
12 Eventics
single ‘‘entity” or ‘‘reality” from enfolded (being) or-
der to unfolding (becoming, happening) order. This sin-
gle ‘‘reality” of superworld is ‘‘Event” (occurrence or
happening). According to Whitehead, the realities of
nature are the prehensions in nature—the events in nature.
He introduced the word prehension to signify the essen-
tial unity of the event as one entity and not as an as-
semblage of parts. He referred to event as the “actual
entity” (Latin res verae meaning true things), which is
both actual and potential; real and apparent; perishable
and immortal; whole and part; a sequence of phases and
a phaseless whole; subject and object; indeterminate and
determinate; cause and effect; a process of becoming and
an immobile, unchanging quantum; a continuous transi-
tion and discontinuous atomic succession; divisible and
indivisible; extensive and inextensive; spaceless, spatial
and beyond space; here, there and everywhere; timeless,
temporal and beyond time; past, present and future; a
concrescence and a transcendence; private and social; and
etc.
What human beings allows as alternate realities are
man-made sub-realities. The term ‘‘Eventon” with
omni-holon order is introduced here to embrace the holis-
tic meaning of the terms entity, being, becoming and
happening as well as the meaning of the building blocks
containing Gestalt, double helix, electron, photon, neu-
ron (the content of the brain), etc. Nothing is left in the
world but Event. The word event from Latin eventus
being the past participle of evenire =e (from ex, out) +
venire (to come) is in occurring-mode. The Greek word
‘‘to holon” (the whole) as used in psychology is an entity
that, looking down, is whole, looking up, is part. Here,
 Superworld 13
omni-holon is used to denote the highest whole with no
parts connotated, (see appendix B).
Reality and Event are synonyms and in some lan-
guages only one word is used to express both. Hence,
Reality is Event and Event is Reality. That is, when the
subject of concern is reality, the only unconditional as-
sertion X = X, is

Reality = Event
Event (X) is the fundamental entity when
the concern is the Reality (X). That is,
event is the only reality in the entire domain
(eventum) of superworld, from the supreme
wholeness medium to the worlds of human
beings, namely, throughout the entire Omni-
wholeworld (superworld).

Consequently:

HoloEvent = HoloReality
OmniEvent = OmniReality
HoloEvent is introduced here to signify the fact of
wholeness and nothingness of a single happening that
holistically encompasses all “occurrences” of universal
being. That is, the holoevent, the fundamental entity
of the world of universal being is superior to our consti-
tutions of body and mind including our sensations. The
term ‘‘real” world is used here to refer to the world of
universal being approaching the holoevent. HoloEvent
(HoloReality) is obtained only when all conceivable point
of view have been combined; or still better to say, when
14 Eventics
all these point of view have vanished. The holoevent car-
ries the implicate order of all levels including superimpli-
cate orders, and allows the human with ultimate capa-
bility to see and experience a multi-dimensional matter-
mind-others world. The basic element (eventon) of the
holoevent is all-things–all-times–all-places– matter–
mind–past–now–future–everytime–here–there–
everywhere–others.
The total law of the undefinable and immeasurable
holoevent could never be known or specified or put into
words. Rather, such a law has to necessarily be regarded
as implicit. The unfolding explicit order of holoevent con-
ceived in real world leads human to formulate the concept
of change (the root of transport phenomena).
OmniEvent is introduced here to signify the fact of
formlessness (no space, no time and etc.) of a single
grand occurrence that holistically is responsible for the
entire Omniwholeworld—the Eventica. Omnievent is the
eventon of the supreme wholeness eventum, which is in
enfolded implicate order and static, signifying no change;
this is the root of conservation law. All concepts, enti-
ties, etc., in universal being are the footprints of Om-
niEvent of supreme wholeness eventum, which are intro-
duced via HoloEvent. OmniEvent contains all concepts
and entities known and unknown to human beings. It
embraces the container theory of space and time (object)
such as here, there, material, past, present, future; the
container theory of mind (subject) such as consciousness,
mental, mind, spirit, soul, non-matter and etc.—it is the
holder of objects, subjects and etc. Another way to say
it, OmniEvent is beyond space, time, and Others while
still embracing them. Its basic element is no space, no
 Superworld 15
time, and no Others—no HoloEvent. By physical anal-
ogy, this event resembles the optical holography in which
space and time at one stage is left out in omnievent,
and the desired temporal results are retrieved through a
readout function of frequency information in holoevent,
a notion of space/time object out of no space, no time
frequencies—a physical notion of “frequency” for event.
In the physical realm, Grand Unified Theory reduces the
entire world’s phenomena to two types of particles inter-
acting by two types of forces, and Super-Grand Unified
Theory reduces everything to one particle and one force.
In Eventics, everything is only one OmniEvent.
What transmits ‘‘out” from the supreme wholeness
eventum directionlessly is OmniReality. What is ap-
proached when the universal being comes ‘‘in” contact
with this eventum is HoloReality.
The term Eventics is introduced here as a new dis-
cipline concerned with events ranging from OmniEvent
to HoloEvent, and down to individual ordinary events
(physical events, psychological events, political events,
social events and etc.). The aim of Eventics is to de-
scribe the law to which all events (happening) conform.
The word concept is used here in the broader sense
to refer to all human experiences (cognitive, noncogni-
tive) that normally has been divided into concepts and
percepts, emphasizing both subjective and objective im-
plications, and both quantitative and qualitative impli-
cations. Normally, “percept” represents the qualitative
order and “concept” represents the quantitative order of
ideas. “Concepts” are products of thought, imagination,
and memory. Concept is, loosely, a collection of per-
cepts. But, percept is not only an assemblage of sensa-
16 Eventics
tions; a percept has reference to perception, to Gestal-
ten in general and to sensation in particular, to the kind
of awareness conveyed by the senses with no distinc-
tion between external, sensory, awareness, or awareness
of conscious states—a vision (multidimensional, curva-
ture, movement, shape, grouping, etc.), a sound (speech,
rhythm, etc.), a smell. Perception of reality depends in
large measure upon the culture in which one is raised.
One of our tasks is to elaborate on the unified concept
of holoevent in the universal being medium. Holoevent,
as the asymptotic truth, is the light at the end of an “in-
finite” road of discovery, not within human grasp. This
road ends to a tunnel leading to supreme wholeness even-
tum consisting of omnievent. Our concept of holoevent
is the convergence of our knowledge that is getting denser
and denser until it drains away and disappears into om-
nievent (similar to the black hole). The black hole is
introduced in physics using light with its limiting speed
as the means of observation. Where light cannot pene-
trate we have an “invisible” or “non-emitable” region (a
hole). The means of approaching holoevent is the entire
conceptual existence of our universe:

Where none of our conceptual existence

can penetrate, we reach holoevent.

An object is black if it absorbs all the light falling

on it and emits none in return. An object is invisible
if it does not affect light at all, but allows light rays to
pass through it undisturbed, as in the case of a sheet of
clear glass. A source is holoevent (or roughly speaking
the eventhole analogous to blackhole) when it absorbs
all concepts, entities and series of events falling on it and
 Superworld 17
emits none in a holistic way in return. This source is
inconceivable (analogous to invisible in the case of light),
such that nothing in its original formless that is inside
the closed-off region of supreme wholenss eventum can
ever escape out into the apparent worlds.
Holoevent is the grand event horizon and can be re-
ferred to the eventum hole of superworld. We can only
visualize this process in terms of a distant tunnel between
the point of nothingness and the point of formlessness of
supreme wholeness eventum.
At the point A we reach holoevent, the ultimate re-
ality of universal being, where our own very existence
also disappears in the context of our reference frame (see
Figure 2.2). That point is the ‘‘vanishing” point, cor-
responding to the veil of Omar Khayyam, where all con-
cepts including our own being end to ‘‘nothing”. As
long as we remain ourselves, we can never penetrate into
the gate A, pass through the process tunnel ABC, and
reach the ultimate unknowable omnievent of supreme
wholeness eventum. For this requires the capabilities,
definitions, and concepts beyond and independent from
our constitutions, thinking, or whatever we are associ-
ated with in the universal being. Man is then facing the
ultimate unknowable, which can never be reached as long
as he remains in his present form and does not survive as
a ‘‘man” by Eventical transfusion. The holoevent can be
comprehended only by a being who survives the Eventical
transfusion in making the two-ways or many-ways trip.
Since mankind’s attitude has always been to worship
the unknowable, the Omnievent is his ultimate un-
knowable that he has always been and will ever be wor-
shiping. Newton’s definition of supreme God is given in
18 Eventics
General Scholium of his Principia. He held that abso-
lute space and absolute time are constituted by the om-
nisience and omnipresence of God—as His ‘Sensorium’,
i.e., the means whereby all times and places are simulta-
neously present to God. Newton’s definition of supreme
God crudely aims to omnievent.
At the source of the holoevent not only all series
of events—conceptual, physical and etc., including our
senses and the concept of our being—are melted together,
but also the conceptual separations of time, space, ma-
terial, consciousness, mind and etc. are not invented. At
this source, Hertz’s idea of highly complex intellectual
process and necessity of a “pure natural science”, and the

Supreme wholeness eventum

❩
←− Universal Being −→ ❩
✥
❩
✥
← Human Beings → ⑦
❩

≻≻
≻≻≻≻≻≻≻≻≻ ≻ ✏✏✏✏A✶✏ ∼B≀ ❖❈C
≻≻ ✦
✏✏ ✦
❈
✏✏ ❈
Holoevent Omnievent
Nothingness Formlessness

Figure 2.2: Events

idea of Mach and phenomenalists merge together. The

holoevent holistically (rather than as a sum), contains
phenomenalism as well as all other conceivable physical
events and non-conceivable events. The assumption of
 Superworld 19
the reality as the “sum” of the entities is a very crude
approximation that is used in our apparent worlds. As
an example, the sum of the parts of a structure does not
give structure, but structure does contain parts. Another
example is in music, when the tones c and g are sounded
together to produce a quality called Fifth. That quality
is neither in c nor g, nor does it depend on those par-
ticular notes. Any two tones with the ratio 2/3 will be
recognized as Fifth no matter in what regime of the scale
they may be played. Fifthness is Gestalt, one of the ap-
proximate qualities of holoevent, which is different from
either or any of its parts, and no amount of knowledge
about the parts in isolation would ever give the remotest
hint as to what Fifthness is like. This also indicates that
there is a definite uniqueness in the holistic view of the
real world, whereas non-uniqueness is introduced in the
discrete view of the apparent worlds. We are so trained,
both by language, and by formal teaching and by the
resulting convenience, to express our thoughts in terms
of the analysis (ana meaning above, lysis meaning to
loosen—to loosen from above), separation, and decou-
pling, that intellectually we tend to ignore the true unity
of the factors, that is an unity factor exhibited in sense-
awareness, retaining in itself the passage of nature. These
unit factors are the primary concrete elements of nature,
which is called “events”. Everything is happening, and
whenever and wherever something is happening, there
is an event. The purpose of writing in political and so-
cial history is writing about human events. Furthermore,
“whenever and wherever” in themselves presuppose an
event; therefore, as a consequence of this there is always
“something” happening on everywhere, even in so-called
20 Eventics
empty space. Analogous to the material ether of field of
force, Whitehead introduced the concept of the ether
of events, the eventum in this book.
At the source of holoevent, nothing is ‘singled’ out,
no direction is preferred, no ‘singled’ event is occurred.
Therefore, in that source there is one whole event with
full symmetry and reversible order. However, what ap-
pears in apparent worlds in terms of series of events is the
symmetry-breaking, which brings about the irreversible
time, the irreversible human beings and etc. Hence, in
apparent world the true nature of time is irreversible
with direction from past to future, as observed by the
irreversible observer. Each structure, each being has its
own irreversible time order with a different life span, re-
ferred to as the “time operator”. The time measured by
a clock is a kind of overall average of this time operator,
established by us as observers, which is meaningless for
different individuals. There is also a “time parameter”
introduced in science, which is reversible inspired from
the symmetry property of holoevent. Any actual exper-
iment, which we observe in apparent world as an event
takes place in the broken symmetry of irreversible aver-
age time operator. As an example, in the Schrodinger
cat experiment, there are two structures, the cat and the
observer. Each of them breaks the symmetry of time,
introducing the irreversible time operator by which the
question and paradox of cat being alive or dead enters
the picture.
Chapter 3

Events

Primitive man, thrown into a world that he did not un-

derstand, soon found that his comfort, his well-being,
and even his life were jeopardized by his want of under-
standing. That is, in reaching the understanding of real
world in approaching the holoevent his very existence
disappears.
The first reaction of man to unfriendly surroundings
was to project his own human motives and passions on to
the inanimate objects around him: he peopled his world
with spirits and demons, with gods (unknowns) great and
small until all nature was a collection of animated per-
sonalities; as Thales maintained ‘all things were full of
gods.’
Historically, man has been through these three fol-
lowing stages:

1. First stage: animism, which was ended when

Copernicus showed the motion of the earth.

2. Second stage: metaphysics.

21
22 Eventics
3. Third stage: the positive stage, when Comte
(1798–1857) expressed: “nothing is left in the
world but happening (event).”
In history of science, source books are themselves
events. The work of Herodotus discussing Greek “events”
is itself an event. The works of Euclid, Archimedes and
Apollonius are themselves also events. Newton’s Prin-
cipia is most certainly an “event”. The purpose of writ-
ing in political and social history is writing about human
events.
We are embedded in our apparent worlds with sur-
roundings constituted by a chain of conceptual, appar-
ent and non-apparent occurrences. The chain of events
imprints patterns in our being, referred to as the limited
sensations, and accommodates limited abilities for us to
judge these sensations.
As long as we are in our apparent worlds, there is
no ultimate source of knowledge. Every source, every
suggestion, is welcomed; and every suggestion is open to
critical examination:

Neither observations nor reasons are authorities.

What is the true shape of a lump of clay? Its shape

is whatever it is shaped into. Intellectual intuition and
imagination are most important, but they are not reli-
able.
Our apparent mode of reality has its limits. For ex-
ample, physics can make only statements about strictly
limited relations that are only valid within the frame-
work of these limitations. Classifying and organizing the
world are human activities. What we can observe of re-
 Events 23
ality is our own organization of it. We should give up
the idea of an ultimate source of knowledge within the
framework of our apparent worlds, and admit that all
knowledge is human—mixed with our errors, our preju-
dice, our dreams, and our hopes. Each culture shapes ap-
parent reality for the individuals born into it. We should
not say the theory or theoretical concept is true or false,
we should say it is convenient or inconvenient, useful or
not.
We may, at the most, only suppose that our Gestalten
in general and sensations in particular are truly complete
with no limitations, and correspond to the true funda-
mental entity of the omniwholeworld (superworld). But,
if this is true and we are only supposing it without being
able to detect or recognize it, then we have insufficient
and limited Gestalten and sensations.
The foregoing statement implies that the real world of
holoevent may contain a system of Gestalten and sensa-
tions that embraces ours, or it may consist of some enti-
ties different from our sensations. As a result, our incom-
plete senses with their uncertain capacities and definite
limitations misleadingly influence us in the development
of the concepts concerning the real world. Therefore:

Since our senses imply limitations, the unlim-

ited senses required to investigate the real world
must be different from our limited senses.

The real world with its single holoevent communi-

cates with man either with man’s conceptual senses or
through an entirely different set-up. In any case, the
enfolded world of a single occurrence of omnievent at
supreme wholeness eventum unfolds in real world, which
24 Eventics
contains a check and balance field of holoevent with cross-
intersecting communication paths, such that at any com-
munication point with apparent worlds the specific local
check and balance is satisfied. (See Figure 3.1.)

S1 S2 Sn
✘
✘
A B C
∼
✙
≀
✙

❍
✟✄✟
❍✆✘ ✘
❍ ❆✁✟
✟✁✘ ❍✘
✄ ✘
✆ ❍✆ ✘✭ P✟
✟
P
✏
P P✏
✁ ❆✭
❍
✄ ✭✭ ✭ ❍❍ ✁✁✏
✥ ☎✥✥
☎P
❆ ❍ ✆ ❍✆

Projection at Sn Enlarged projection

(apparent world) at A (Holoevent)

Figure 3.1: Event Path

That is, man unaware of the inner quality of holoevent

of real world, satisfies the check and balance within him-
self and in communicating with neighboring occurrences
while being in concurrence with the check and balance
of holoevent. What we do could be not in the same pat-
tern of occurrences of real world. However, it satisfies
the timeless (forever) conditions of holoevent and om-
nievent. Even, what we refer as the accidental occurrence
is a part of the one time occurrence of the omnievent.
 Events 25
But the artificial entities in our framework lead us to
hold these confusing perceptions.
Therefore, each individual while enjoys the check and
balance of his personal theory, he concurs with the check
and balance of the entire group. These check and balance
processes resemble the intersecting paths, analogous to
the balance of a barn full of hay with the crossings of
straws. They serve a single holoevent in the real world
stage and represent the series of events occurring in
our apparent worlds. These patterns of series of events,
extended locally, conform with the system of real world
of holoevent, analogous to a plane tangent to a general
surface. The series of events that seems to us as move-
ment are all present at the same time. These events
implicate a series of one form of present (one degree of
enfoldment) related to another form of present (a differ-
ent degree of enfoldment), and they explicate different
degrees of unfoldment that are all unfolding together at
the same time.
With respect to Newton’s observation of a falling ap-
ple, at the level of holoevent the occurrences of a hang-
ing apple, a falling apple, a rolling apple and a stilled
apple each of which is a concurrence of different sets of
series of events, represents a timeless, spaceless and so
forth, or in deeper sense, a formless entity as a single
holistic occurrence. In ordinary concepts, the hanging
apple implies a physical interaction with the tree pre-
dominated by the physiological process; and a falling
apple represents a physical event (Newton’s observa-
tion). What happens in our brain in observing the apple
is psychological event, which could be physiological
event if we have knowledge of the brain. At the level of
26 Eventics
holoevent, and in reference to our framework, the events
of looking at a table at this moment and the event of
flashing of sky occurring millions of years ago, or what
will be happening during the next million of years to
come, are lumped together with no demarcation concept.
That is, at this level, the two concepts of now-forever-
moment and here-there-wherever-place are melted
together. However, our ordinary concepts make a dis-
tinction between these events and distinguish them by a
series of separate events.
Events occur (exist) at different levels: microscopic
events (such as chemical changes); ecological events (such
as the sun’s rising); astronomical events (such as the ex-
pansion of the universe). Events are embedded in and
entangled with other events. Events are pertinent to ob-
jects and to changes (transports) defined over objects.
Objects and transport phenomena are two different as-
pects of an event. Some properties of objects left invari-
ant under certain transformations. As Heraclitus main-
tained, the world is the totality of events and not of
things. We should not think in terms of a set of sepa-
rate objects as basis, instead, we work with event where
we have a structure in which the verb has a primary
function. This requires an introduction of new mode of
language. Bohm introduced rheomode (rheo is from a
Greek verb meaning to flow), and here occurring-mode
is introduced for this mode of language. The fundamental
entity is event, becoming (a process of manifestation from
event to a series of events) to human worlds by unfold-
ment. Therefore, the human task is to make inquiry on
becoming by developing the science of becoming, math-
ematics of becoming, philosophy of becoming, psychology
 Events 27
of becoming and etc.
The real world of holoevent is inconceivable by our
structure. We are inhibited in apparent worlds of our
traditions, which created our way of existence with all
conventional entities such as time, space, eating habit,
living, dieting and so forth, such that we can never adopt
a complete revision to our system. For this adoption
implies the total destruction of our concept of existence.
In other words, the mutual interactions between man and
environment do occur leaving him very limited choice of
alteration, i.e., he is so bounded by his inherited apparent
worlds that it is not possible for him to release himself
from it by any action and still survive. This confirms
that things become out of control of the initiators.
Holoevent contains all events of our apparent worlds,
being a gate to the mode of nothingness while conform-
ing to the mode of formlessness (i.e., timeless, spaceless
and etc.) of omnievent. That is, all series of events are
created in our frame of existence, which have the unique
source of holoevent. It is the essential character of holo-
event that enables us, in our apparent worlds, to fore-
tell and predict (in reference to our framework) the oc-
currences of the events. Hence, we can even predict so
called surprises, and eventually, by advancement of our
knowledge, be able to predict more and more happen-
ings, though “we” can never comprehend the holoevent
entirely.
The series of events in our apparent worlds, at one
hand, conform locally with holoevent when all series are
viewed as a whole. On the other hand, they construct a
pattern convenient to our constitutions that is conceiv-
able by our knowledge.
28 Eventics
We proceed with the process of check and balance of
our senses continuously until we satisfy ourselves. We
confirm self-consistent definitions while we conform to
starting definitions. Definitions are selected in advance
to produce precisely the conclusion desired. We make
progress by this effort but our progress is limited by the
capacity of our conceptual senses. We view the world and
introduce new theories insuring the ease of our senses.
Since we dislike uneasiness for our senses, we introduce
the rules more comfortable to them, and to achieve our
goal we look for simplicity. The search for ‘‘truth” is
a never-ending quest, yet we pledge ourselves to seek it.
The compatibility of all man’s rationalities is due to the
circumstance that it is the human beings who is making
the constructions of so called reality and who provides
the coherent consistency that run through all of them.
The comprehensibility of our universe is not the so-called
“greatest miracle of universe,” because our own works
would be comprehensible to us. Nature does not force
us to choose from all possible operational definitions the
ones that lead to the simplest so-called “laws” of nature,
but in practice we commit ourselves, often unconsciously,
to this maxim of simplicity.
Our concepts are developed by a rather complicated
process of interaction of different senses of the individu-
als as well as the historical accumulation of conceptual
senses of all men before us. We present descriptions of
the occurrences and definitions in our conceivable ways
and invent explanations by our standards, which are non-
contradictory to our sensations. Nevertheless, it is pos-
sible for a concept to be ‘consistent’ with holoevent, or
to be ‘effective’ in aiding us in approaching the holo-
 Events 29
event, although a different system of senses is required to
achieve this triumph.
We are surrounded and influenced by our concepts
and definitions such as space, time, velocity and acceler-
ation such that they appear quite natural and obvious
to us. The concepts that appear inconsistent with our
senses would be considered mysterious, until, with the
expansion of our knowledge, a new approach is developed
to remove the inconsistencies. The new view continues
to hold until another contradiction is detected when the
same process is repeated again. In other words, any revo-
lution in our behavior adjusts itself in the course of time
to what is suitable to our apparent worlds. Therefore,
it is possible that the new ideas, introducing a way for
making our concepts consistent with our senses, direct
us into a wrong path. In any case, no man under any
circumstances can ever free himself from the historical
experience and prejudice of all generations of man; as a
result, he can never propose a right path for certain as op-
posed to what it seems to him as a wrong path. The only
path that should be detected to be wrong is that with a
structure of concepts and state of affairs, which dictates
absolute ideas and rules. The nuts and bolts of the world
structure, seemingly rigid, undergo the elastic and plastic
behaviors in the world that is conceptually comprised of
elastic, plastic and fluid entities as described in reology.
The series of events, responsible for the changes and
the diverse world of our experience and prejudice, are
merely part of the convenient, locally balanced, system
of our perceptions. In the Parmenides system there is
the supposition of entity behind apparent change, where
there is no need for law because there is no change to
30 Eventics
be regulated. In Eventics, this entity corresponds to
the enfolded order of the holoevent of real world and, in
a deeper sense, the omnievent of omniwholeworld. The
Parmenides philosophy represents the limit of the search
for explanation. It is a limit, which can never be reached
by science, because science hopes to explain our experi-
ence and prejudice. In Eventics, one of our tasks is to
search for an explanation of apparent worlds consisting
of the series of events. This field encompasses the en-
tire spectrum of scientific and non-scientific procedures
to describe the apparent world at its ultimate limit. Her-
aclitus’ famous saying: ‘you cannot step into the same river
twice—because in the interval between steps the river flows
by and so changes’ belongs to our apparent worlds con-
sisting of the series of events as the unfolding orders of
holoevent and it has no ground in real world of holoevent,
as well as in omni-wholeworld of omnievent.
The man-made standards are so rigid that it is im-
practical to counterbalance them without paying the bal-
ancing price. As a result, man suffers for those things
that he is not in favor. Consequently, it is up to man as
a whole to set standards in making life pleasant or mis-
erable for all, while complying with the real world. He
can optimize his effort in achieving enjoyment, suffering,
or any quality he wants to be associated with and be ac-
customed to. He can establish his standards and control
it for the benefit of human beings while still conform-
ing to holoevent. He can follow the direction dictated
by holoevent and still have any workable set of concepts,
standards, and existence definitions. At one extreme, we
could have been people trained by concepts of tradition
to enjoy the hard punishment at every instant or suffer
 Events 31
from the pleasant moments of our lives, in reference to
our present standards. We could have, for example, dis-
liked freedom and loved dictatorship, which has been a
concept
imposed by some nations.
At holoevent, the word ‘‘if” has no meaning so that
the statement of ‘if I drop myself under an automobile and
get hurt or killed, I will change the pattern of my life’ is
meaningless. For when a person really means to take a
certain action, then his behavioral capacity in response to
the rest of the world is already established. That is, he is
not doing it as a result of the making the “if ” statement.
Therefore, we should realize that the series of events con-
structed in our apparent worlds could not be arbitrarily
altered to contradict the real world of holoevent. Hence,
within our apparent world and using ordinary language,
we should always replace “if” with “when” in our state-
ment.
The holistic system of occurrences in our apparent
worlds is within the scope and under the control of holo-
event. However, our paths complying with our concepts
in our apparent worlds, based on the separation of events,
might be wrong as being a self-satisfied circular operation
in our apparent worlds, while being non-contradictory
to holoevent. Then our action in apparent worlds will
not alter anything in real world, and cannot dictate any-
thing to holoevent that already occurred in reference to
our framework. Our apparent limited free will is a self-
imposed tolerance for perceiving real world in approach-
ing the holoevent. These presentations can be argued by
introducing the word “if”, which has no meaning in the
real world.
32 Eventics
Chapter 4

Eventics
Principle

In Eventics there is a single starting point for science,

philosophy, psychology and etc. However, the develop-
ment of concepts at an ordinary level begins with a näive
picture of the world—the apparent world. Our concepts
at the ordinary level of apparent world (level A), ulti-
mately reach the scientific order (level B), and approach
the holoevent of the real world (level C). When our
concepts at the ultimate level of understanding reach
the limit of our contact with the real world, they end
to something inconceivable by us, i.e., in our standard
of notation they end to ‘‘nothing”. That is, in accor-
dance with our standard of notation, all our conventional
concepts are our impressions of processes that are eventu-
ally perceived to be dying out, and every concept ends to
‘‘nothing”. This is analogous to a wave in the ocean that
its motion does not carry real material, but a process is
moving that eventually ends to nothing at the shore. This

33
34 Eventics
description is the foundation of formulating the system
that constitutes the apparent world of man with ultimate
knowledge as it was realized by Omar Khayyam in the
12th century. St. Thomas Aquinas (1225-1274 A.D.)
maintained that it was logically possible for the universe
to have been created by God but out of nothing, and yet
to have existed from all eternity as Aristotle believed.
Temple Thurston in his 1909 book, The City of Beauti-
ful Nonsense, stated this clearly: “Everything in this world
is nonsense. The crown is nothing; the ring is nothing, too.
Each would mean nothing but nonsense and empty foolish-
ness except to the eyes, which behold the symbolism behind
them. Yet they, because of their meaning, dominate the
world.”
The forgoing presentation constitutes the following
Eventics principle:

Nothingness of apparent world, corresponding to

Holoevent of real world, and

Formlessness or Omnievent of superworld.

This is the Eventical foundation of entire omniw-

holeworld (superworld).
The interaction of apparent world with the real world
at the gate of holoevent created a class of sensations and
the order of understanding that causes holoevent to be-
come grasped by the man with ultimate knowledge as a
bundle of wave-like events. This bundle of events simi-
lar to divergent waves collapses like a wake when viewed
by our system of conventions and simplicity. This is
analogous to the occurrence of shock waves caused by
 Eventics Principle 35
the dispersion in media (material and geometry). In
this case, the limited order (quantity and quality) of our
thinking and matter tends to material dispersion, and
the inevitable introduction of a wider domain of our ex-
istence than the point of nothingness brings about the
geometry dispersion. At this stage we perceive the world
as a combination of the individual events, and in com-
mon language, the entities and the objects. The so-called

✬
S1 S2 Sn
✘
·· ········ ·· ✘
·· ········ ·· A B C
·· ········ ·· ∼
✙
≀
✙
·· ········ ··
·· ········ ··
✫

✬✩
✤✜
Great Chain of Being
✎☞
t
✍✌
✣✢
✫✪

Cross section at S1 (apparent world)

Figure 4.1: Great Chain of Being

Great Chain of Being described by Wilber is a cross-

36 Eventics
section of this funnel-like medium, which presents the
farther apart fields of inquiries as the cross-section is far-
ther away from the point of nothingness. Conversely, the
closer cross-section to the point of holoevent indicates the
more convergence of different fields of inquiries within our
apparent worlds.
The process of developing a concept is an occurrence
interconnected to other activities of all men and their
communications with their environments. Man assumes
the methods of investigations and tries to describe the
pre-assumed methods. He identifies a favorable entity
and expresses it in terms of other entities that, he feels,
are essential to him. Therefore, the whole process is
a self-balanced closed-loop, independent, but within the
scope of the real world of holoevent. For example, the de-
velopment of several languages such as English, French
and etc., is a self-balanced and self-satisfied idea that
several equally binding original conventions represent a
self-contained and satisfactory means of communication
of ideas within a group of men with a pre-established ex-
tant of communication. Similarly, by an ingenious cyclic
device, physics secures for itself a self-contained domain
for study with no loose ends projecting into the unknown.
By recognizing the above description without any
more expectation, man can generate concepts in any sub-
ject that he is interested in, and express the created en-
tities in terms of other appealing items or concepts such
that he can benefit from them. This can include the
concepts in physics, psychology, and social problems, as
well as the concepts of the separation of these fields. On
this basis, he adopts the approximation approach in view-
ing the world and generates concepts within his apparent
 Eventics Principle 37
worlds by the following method.
By trial and error and through check and balance of
all senses, man imagines his abilities in the approximate
orders, and modifies his imaginations by a rather involved
iterative process. Because of the complexity of this pro-
cess man starts his effort by developing a compelling ten-
dency toward rational simplicity.

Entities
❅
✠ ❅
❘
❅

✒ ←→

Direct & indirect dynamic interactions

Figure 4.2: Entities Interactions

The continuum eventum of the real world of holo-

event with the characteristics inherited from omnievent,
is approximated in our apparent world by a series of dis-
tinct entities in a discrete order suitable to our frame
of existence. These isolated artificial entities are sup-
posed to interact with each other in a certain way within
the scope of our abilities. These interactions may occur
between the closely related entities or between all enti-
ties by a very complex order, analogous to two-body and
many-body problems (see Figure 4.2).
We promote the concept of discretization of the field
of study about the world, in terms of the understandings
of ourselves, the world, and our relations to the world.
38 Eventics
Each of these fields is further discretized to deal with the
particular aspect of our understanding. In the organiza-
tion of knowledge, the world is divided into domains of
experiences. Domains fall into larger groupings called
realms. Some domains bear a sequential relationship
to each other, whenever a number of definite state-
ments can be made about their relationships. In each of
these domains certain items “appear”. Descartes and
Comte showed us how the Renaissance viewpoint orga-
nized knowledge. It separated objective and subjective
perceptions and divided the objective into such special-
ties as physics, chemistry, biology, and sociology, which
lead to separate departments in educational systems.
Accordingly, we express our thoughts in terms of the
concepts of philosophy, psychology, physics, religion and
etc. We think of them in terms of matter and mind, and
by the world of within, without and interactive ones.
Physics at one extreme adopts the materialistic view of
matter and works with physical world; and religion and
mysticism at the other extreme adopts the spiritualistic
view of mind and deals with man from within. Each
realm has a special organization of sub-reality, which is
necessary to make the data from it lawful. For example,
in the domain of mechanics we are dealing with a limited
number of physical entities, such as ‘‘mass”, ‘‘position”,
‘‘velocity”, and ‘‘acceleration”, whereas in the domain
of thermodynamics, we deal with a much larger num-
ber of interacting entities, such as pressure, temperature,
free energy and entropy. These fields as a separate con-
cept could not provide a complete description of the real
world. Only a field that encompasses all fields of inquiries
can acknowledge an effort toward the understanding of
 Eventics Principle 39
the real world of holoevent.
A systematic account of our approximation method
of inquiry adopted in our apparent worlds will be given
here to obtain a deeper insight of existing concepts and
to aid the extension of concepts in our apparent worlds.
Extending background in this systematic approach can
direct us toward the discovery of non-discrete (concrete)
concept of holoevent. In this regard, the extension of the
holistic system theory at every stage of discretization as
well as the broader para-holographic view of the world are
prerequisite to achieve this goal.
By convention man adopted the approximation ap-
proach to discretize the universe in terms of the distinct
entities that seemed important in reference to his work.
He made use of this procedure in a limited sense to sat-
isfy certain desires and introduced basic entities such as
matter and mind, space and time; and separate fields of
physics, psychology and etc. As man proceeded, he
improved his approach to a point that he made attempts
to unify these elements, and tried to weave the signifi-
cant elements into a coherent and natural whole. How-
ever, this man-made unification of the elements should
not be confused with the real original unity of holoevent.
The holoevent of the real world eventum as a con-
tinuous unified medium of a lumped occurrence cannot
be perceived by our limited senses, intuition, and what-
ever we are associated with. Its description by our senses
becomes so contradictory that we can only accept it out-
side of the region of our senses and intuition. The unified
concept (in the ultimate sense), of our apparent world is
influenced by our sensations and intellect, and by the
nature of separation of our senses such that it cannot be
40 Eventics
presented by a continuous continuum. Then, the man-
made unified apparent world is a non-continuous, non-
differentiable, non-smooth medium that includes jump,
singularity and etc. That is, this artificial medium con-
sists of a conglomerate of bits of different entities unfolded
from a single enfolded holoevent.
Chapter 5

Apparent Worlds

5.1 Universal Being and

Human Beings
An apparent world is analogous to a barn full of hay in
which the crossing straws represent crossing paths with
intersecting points of events. Human beings is a natu-
ral entity—an event. He is an inhabitant of his apparent
world. As a biological organism (event), he creates, uses,
dominates, and is dominated by the world of symbols. He
creates his own world that is called human culture. Two
factors that are closely related to each other are involved
in this creation: symbolic system including language, and
formation of concepts. His world of symbols within the
apparent world consists of physical phenomenon of sym-
bolism, as well as the mental phenomenon of symbolism,
including the conscious symbolism of thoughts, values,
cultures and experiences. His symbolic world is described
in terms of the aesthetic, scientific, ethical and religious

41
42 Eventics
values. He symbolizes in his apparent world the pieces
of the holoevent, which he hopes to correspond to the
real course of the holoevent. But again, he is committed
to the circularity assertion, clearly stated by Hertz: ‘the
consequences of images will be the images of consequences.’
Of course, the concept of symbolism is far broader
than that of language, and in fact the symbolic universe
becomes, so to speak, more clever than man, its creator.
Language is a highly developed form of symbolism.
In common language, the word anthropology (derived
from Greek anthropos meaning man) is used as the sci-
ence pertaining to man. Anthropology is the scientific
study of origin (genesis), and the physical, social, cul-
tural development and behavior of man. This includes
humanities, linguistics (language), and psychology.
The man-created symbolic universe depends on cat-
egories, which are universally human, and depends on
categories developed historically within a certain civiliza-
tion. This depends on the symbolic framework of the
respective cultures or even the different frames of refer-
ence within a given culture; what is labeled as heroism
in the frame of reference to war is penalized as murder
in civilian life.
As a consequence of the rise of symbolic knowledge,
there arose a split in the universe between the knower
and the known, the thinker and thought, the subject and
object; and our innermost conscious as knower escapes
its own grasp and remains as the unknown, unshown,
and ungraspable, much as your hand can grasp numerous
objects but never itself and our eye can see the world
but not itself. Escher by his arts demonstrated several
examples of these entanglements between observer and
 Apparent Worlds 43
observed—a picture of a man who contains himself, a
gallery that contains itself, a town that contains itself.
The apparent world we know is constructed in order
to see itself. But to do so, it must first cut itself up into
at least one state that sees, and at least one other state
that is seen. However, to see itself as an object, it must
act so as to make itself distinct from, and therefore false
to, itself. Just as a knife cannot cut itself, the universe
cannot totally see itself as an object without totally mu-
tilating itself. See Escher’s artwork of a hand drawing a
hand that draws a hand.
Eddington said: Nature that provides the knowledge
of one-half of the world will ensure ignorance of the other
half. Eventics says: Nature that provides the apparent
knowledge of apparent world ensures the ignorance of the
real world. Reality lies “beyond” the shadowy (apparent)
symbols. Not realizing this, man becomes lost in his
world of abstractions, thinking only of symbols about
symbols about symbols about thing, and reality never
gets in at all.
In one mode of knowing, our world of the sense and
intellect is characterized by dualism, symbolic, conven-
tional, apparent, intellectual, detention, thought, and
outseenig. In other mode of knowing, our world of in-
tuition is characterized by oneness, intimate and prehen-
sion, natural, real, intuition, contention, awareness and
inseeing. We cannot dispense with symbolism in lan-
guage and thought, but in real spiritual experience these
symbols disappear. Similarly, Taoism—knowledge of
the way (Tao)—refers to symbolic world as conventional
knowledge and real knowledge as natural knowledge. For
us, almost all knowledge is conventional knowledge, be-
44 Eventics
cause we do not feel that we really know anything unless
we can represent it to ourselves in words, or in some other
system of conventional signs such as the notions of math-
ematics or music. It is called “conventional” because it
is a matter of social agreement as to the codes of com-
munication. Taoists believe those who know do not speak;
those who speak do not know.
If we attempt to describe reality in words, we must
also describe the words that we use, and then describe
the words we use to describe our words; thus, reality is
lost in a vicious circle. We cannot think about life and re-
ality, because this would have to include thinking about
thinking, thinking about thinking about thinking, and
so ad infinitum. Dunne, in his Serial Universe, refers to
this circularity operation as an infinite regress. This also
occurs in music, art and mathematics. Bach gave an ex-
ample of the notion of Strange Loops in music that occur
whenever, by moving upwards (or downwards) through
the levels of some hierarchical system, we unexpectedly
find ourselves right back where we started. Escher cre-
ated some of the most intellectually stimulating drawing
of all time. Many of them have their origin in paradox,
illusion, or double meaning. The strange loop is one of
the most recurrent themes in Escher’s art. Implicit in the
concept of strange loops is the concept of infinity, since a
loop is a way of representing an endless process in a finite
way. Godel discovered the strange loop in mathematical
system by translating the Greek paradox in philosophy,
the so-called Epimenides paradox: “ This statement is
false”. Godel’s idea was to use mathematical reasoning
to explore mathematical reasoning itself and found the
Godel Incompleteness Theorem, which states:
 Apparent Worlds 45
Under specified consistency condition, any sufficiently strong
formal axiomatic system must contain a proposition such
that neither it nor its negation is provable and that any
consistency proof for the system must use ideas and meth-
ods beyond those of the system itself.
We speak of the symbolism of mathematics, physics
and genetics, as well as of music and painting. The sym-
bolic forms comprise those of reason, i.e., everyday and
scientific cognition, and all activities characteristic of hu-
man mind and culture, including language, art, myth,
and so forth. They are creative functions of the individ-
ual mind and culture concerned. Cassier and Langer
broadened the subject of symbolism from a philosophi-
cal angle, while Bertalanffy dealt with the same sub-
ject from a biological view point. Symbolism ranges from
Carnap’s logical syntax of language to Goethe’s con-
cept of Faust (poems) symbol, to Van Gogh’s land-
scape (painting), to Bach’s art of the Fugue (music),
to Spengler’s Ur-symbols of culture, to Tilliah’s reli-
gious symbols, to Freudian and Jungian psychological
symbols, and to Einstein’s space (physics). It is inter-
esting to note that a new way of thinking started at the
beginning of the 20th century when Einstein’s theory of
relativity, Freud’s psycho-analysis, Marx’s theory of his-
tory, and Adler’s individual psychology, were introduced
about the same time.
Cassier’s work extracted from a matrix of history of
philosophy, linguistics, epistemology, mythology, history
and philosophy of science, and so forth. By expanding
Kant’s Critique of Reason into a Critique of Culture,
Cassier stated that symbolic forms are essentially what
Kant termed “categories”. He demonstrated how the
46 Eventics
categories of existence, ego, space, time, number, and
so on, emerge in interdependence with language, myth,
and science. He created a broad general background by
connecting the evolution of knowledge with the total-
ity of spiritual culture: myths and religion, psychology
and metaphysics, ethics (philosophy of conduct, of right
and wrong, of morals and responsibilities) and aesthetics
(philosophy of beauty and its expression in art). The con-
cept of symbolic form is an extension of Kant’s doctrine
of schema. Schema is a sensuous-intellectual form. It is
the unity of concept and intuition, the common achieve-
ment of both factors. The schema, according to Kant,
is a phenomenon. Language possesses a schema. Art
also is a concrete manifestation of union of intuitive and
structural forms—the schema.
Similarly, the basic idea behind Don Juan’s teach-
ings is that we create the world around us by our assump-
tions. Our rational system of interpretation carves out a
certain set of perceptions, connects them in a certain way
and announces: “the world is like this”. What we see de-
pends on what we are prepared to see. When we realize
that all systems of interpretation are equally arbitrary,
it is possible to leave one possible world and live for a
time in Wheeler’s superspace. All possible worlds are
equally valid. I choose to live and to laugh, not because
it matters, but because that choice is the “best” of my
nature.
Our thinking process (our ego) representing the men-
tal world (mind and consciousness) and the reality that
we think about, are inseparable. This reality (event) is
presented conveniently in our apparent world by the sep-
arated material and non-material entities. Man lives in
 Apparent Worlds 47
his apparent worlds—the worlds of fragmentation. These
worlds are created by the very fact of existence of man as
a separate entity. This is a circular process, which is well
described by the artworks of Escher. A process of cre-
ation of fragmentary apparent worlds in which the frag-
mentary man is created; who develops the notion of these
apparent worlds and himself. Thus, it seems natural to
man to adopt the process of division to create a manage-
able world for himself corresponding to his limited capac-
ity. The extension of this mode of fragmentation created
a kind of general confusion of the mind. The result of this
artificial breaking-up has lead to science, technology and
sub-specialties, separate nations, and different religious,
political, economic, and racial groups. This fragmenta-
tion has even been extended to individual human beings
in accordance with his different psychological character-
istics, and those individuals who are going beyond the
‘normal’ limits of fragmentation are classified as para-
noid, schizoid, psychotic, etc.
The creation of the fragmented apparent worlds, in-
cluding the universal being and the human beings, are for
convenience. We realize this process of division becomes
both necessary and proper to deal with practical work.
However, we should not go beyond its limit of useful-
ness and convenience. That is, the notion of separately
existent entities and fragmentation is illusion within the
context of our apparent worlds. There is a multiplica-
tion of one and unification of many. This is true for
the beginnings and endings of worlds and of individual
beings, where they expand from a point without position
or dimensions and a now without date or duration (see
Figure 5.1).
48 Eventics

One One
Many
Beginning End

Figure 5.1: One and Many

A cube would appear to a two-dimensional being (the

flatland) as a square. This means, when we view the ap-
parent world with our limitations we will see the world
in that limited way. The universe does not exist only
in our familiar three dimensions or in Einstein’s four di-
mensions. It is a universe of countless dimensions, which
embodies its wholeness. The higher dimensional reality is
one unbroken whole of holoevent that ‘extending’ through
the universe and including all particles and fields, is en-
folded in the higher implicate order of whole. This whole
is presented to us as a multidimensional reality, expand-
able in a series with infinite terms that unfold into our
familiar multidimensional explicate orders.
Eventics views human beings as an event, a unified
whole of the fields of psychology (mind stuff) and neuro-
physiology (body); and it scopes out the holistic study of
 Apparent Worlds 49
what pertains to human beings including all his symbols
that have been partially described above. Human beings
is a para-holographic piece of universal being, which at a
deeper level reaches the holoevent. The holistic view of
the world is adopted here to bring us closer to the reality
of holoevent.
50 Eventics
Chapter 6

Concepts in
Apparent Worlds

Engaged in a circularity (cyclic) method of world view,

in any branch of inquiry of knowledge, we describe and
study the linkage of pointer readings with pointer read-
ings in endless cycle. For example, in Einstein’s law of
gravitation we start out with a statement about poten-
tials and go through the cycle of definition and end to
potentials again.
In our apparent worlds, the events are interrelated by
a web-like network of series of events, including the
event of the existence of the “human beings”. To de-
scribe each event we are engaged in a circular operation
resulted by this network. Nevertheless, the entire net-
work of series of events is like a bundle derived from a
single holoevent of the real world. Thus, the structure
of each event is within the scope of the holoevent and is
decomposed of the entities that we introduce for our con-
venience. To make progress, we in our apparent worlds

51
52 Eventics
of circular operation search for simplicity and proceed
with approximations by introducing the convenient tools.
Thereby, we are impressed by our power of explanation
and by amazing partial practical success of our concepts
and theories. We should also realize that, in physical
world, social life, political life, and any other field, noth-
ing ever comes off exactly as intended. Things always
turn out at least a little bit differently. We hardly ever
produce precisely the effect that we wish to produce and
usually get things that we do not want at the bargain. Of
course, we act with certain aims in mind; but apart from
these aims, which may or may not really be achieved,
there are always certain unwanted consequences of our
actions; and usually these unwanted consequences can-
not be eliminated.
Our general notions of the nature of reality (event)
and of the relationship between our thought and reality
are implicitly or explicitly formed in our self-world views.
We should be aware of this fact at all time. A painter of
the universe, including himself, can never paint himself in
a right position of his body. It will be based on his judg-
ment. The mind that any human science can describe
can never be an adequate representation of mind that can
make that science, and the progress of correcting that in-
adequacy must follow the serial process with both appar-
ently independent serial terms and regressive serial terms
similar to the eigenvalue problem in mathematics. We are
self-conscious creatures aware of something, which we are
able to regard as other than ourselves. Reality as it ap-
pears to humans is impossible to treat as rational except
by exhibiting it in the form of an infinite series. And
according to Dunne’s theory of serialism: whatever the
 Concepts in Apparent Worlds 53
universe may be in itself, we are faced with a serial universe
with infinite terms. This characteristic is apparent in all
branches of sciences and in particular, in measurement of
space and time. The application of series in mathematics,
and in particular, the greatest of all the Taylor series, is
well appreciated by scientists. Dunne illustrated his se-
rial universe by depicting an artist who set out to paint
a picture of the universe; having painted the landscape
before him, he realized something was missing—himself;
so he moved his easel back and painted himself in; but
something was still missing—himself painting himself in;
so he moved his easel back again—and so on.
As an example, the atomic theory first proposed by
Democritus has led us to look at the world as being
composed of atomic building blocks, moving in the void,
and enabling us to understand the entire world in terms
of the movements of ‘one single’ set of basic constituents
through a ‘single’ void. However, this should be regarded
as an insight, a way of looking, and not as an absolute
truth, which brings about fragmentation. That is why
the notion of atomism as absolute truth leads to con-
fusion in the domains of quantum and relativity theo-
ries. In quantum theory, the observed atom and observer
are inseparable. In relativity, there is no signal faster
than light; i.e., a break down of the concept of a rigid
body. Whereas, the atomic theory assumes an object
is bounded rigidly to all other parts. Both relativity
and quantum theories should view the world in terms
of a ‘universal flux of events and processes’. In biology,
modern molecular biologists believe that the whole of life
and mind can be understood in mechanical terms by the
structure and function of DNA molecules. This is also the
54 Eventics
trend in psychology. This fragmentation is an attempt to
divide what is actually indivisible and is followed by an
attempt to unite what is not really unitable. The appear-
ance of life is unfolded from the multidimensional order
of the universe. The usual scientific distinctions between
life and nonlife are only abstractions. Life and nonlife
are implicately woven into each other.
In the early phases of civilization, man’s views were
of wholeness rather than of fragmentation. Our frag-
mentary way of thinking, looking, and acting has impli-
cations in every aspect of human life leading to such a
crises: psychological, social, political, economical, eco-
logical, etc., in the individual and in society as a whole,
such that there is no worth to impose some kind of in-
tegrating or unifying holistic principle on this self-world
view. Bruno believed that the world consists of “mon-
ads”, ultimate indivisible units with spiritual and ma-
terial order in nature. Leibniz believed that the world
consists of simple units, “monads”, which are ultimate
constituents of everything, possessing neither shape nor
size nor divisibility; and since decay pertains to complex
and divisible structures, then these monads are eternal
and immortal. Eventics introduces eventon, which has
both Bruno and Leibniz monads qualities.
The western philosophy of Kant states that: pure rea-
son is simply incapable of grasping transcendent realities; it
only finds that its contradictory can be put with equal plau-
sibility. Eastern philosophy and psychology states that:
Reason cannot grasp the essence of absolute reality, and it
only generates dualistic incompatibilities.
The perennial (coined by Leibniz) philosophy has as
its core the notion of nonduality, which means that reality
 Concepts in Apparent Worlds 55
is neither one nor many, neither pluralistic nor holistic,
neither separate nor unified, neither permanent nor dy-
namic. The ultimate reality is “nondual” or “not-two”,
which is translated into our dualistic world with a system
of opposites. That is, the Ultimate is a “coincidence of
opposites” and we cannot picture a thing being itself and
not being itself at the same time, similar to Schrodinger’s
cat experiment to picture cat both dead and alive at the
same time. The ultimate realm is formlessness.
The perennial philosophy/psychology presents being
and consciousness as a hierarchy of dimensional levels,
moving from the lowest, densest, and most fragmentary
realms to the highest, subtlest, and most unitary ones.
According to perennial traditions there are six levels of
consciousness, each transcends but includes its predeces-
sor:

1. Physical—nonliving matter/energy

2. Biological—living, sentient matter/energy

3. Psychological—mind, ego, logic, thinking

4. Subtle—archetypal, transindividual, intuitive

5. Causal—formless radiance, perfect transcendence

6. Ultimate—consciousness as such, the source and

nature of all other levels

In perennial philosophy, all the elements of a given

level are equivalent in status. All in one and one in all—
para-holographically. Holoarchy within each level, but hi-
erarchy between each level.
56 Eventics
There are also some new “supertheories” that in-
clude a higher knowledge of unified world view with
the claim of philosophy-psychology and transcendental
religion-mysticism.
Some scientists have already started to make connec-
tions between physics and parapsychology/mysticism by
making a connection between mind and matter. But
they state in several ways that matter is created out of
mind. Eventics states that matter and mind are two dif-
ferent aspect of one unique thing—the holoevent. In
Eventics, physics works on its own ground and psychol-
ogy/mysticism works on its own ground. Neither field of
inquiries can be an authority in other fields. Any attempt
to build a transpersonal model from the physical realm,
or to build a physical model from the mystical realm is
meaningless. It is in Eventics that all these realms are
mixed at the level of holoevent of real world and om-
nievent of omniwholeworld (superworld).
The spiritual mode of knowing with the eye of con-
templation is the transsymbolic grasp of the transsym-
bolic world. In this mode, time and space cease to exist,
or all times and spaces exist simultaneously, now, in the
eternal moment. We are here in the realm of the Timeless
that is All Time, the Spaceless that is All Space. This in
some respect is similar to the holoevent of real world and
the ominevent of omniwholeworld of Eventics, with no
reference to causal laws.
Dilthey introduced Geist (which means both mind
and spirit and used by Hegel) sciences, which as the men-
tal and spiritual sciences, include the study of philosoph-
ical world views, systems, and psychology, of art and mu-
sic, of literature and poetry, the science of religion, the
 Concepts in Apparent Worlds 57
science of law and the state, national economy, and his-
tory. Geist-science not only deals with higher realms but
also with the grasp and understanding of the physical
realm.
The implicate order of Bohm does not transcend
matter—it subscends matter and expresses a coherence,
unity, and wholeness of the entire physical realm. It goes
beyond explicate order of matter, but in a subscending or
underlying manner, not a transcending one, and excludes
the higher realms of mind and consciousness. Implicate
and explicate orders of Eventics, aim at all levels of super-
implicate and super-explicate physical and non-physical
realms.
When a concept is adopted, that concept with its
errors establishes the foundation (root) of our reasoning
(scientific or non-scientific). It is therefore impossible for
us with that concept to detect (uproot) its errors.

6.1 First Order of

Approximation
Man in an effort to describe the events of his apparent
worlds in a manageable way, approximates the continuum
world by distinct regions of internal and external worlds,
with recognizable inter-relationships, (see Figure 6.1).
We refer to our interaction with external world as ob-
servation, which represents the effect of external world on
our generalized senses as interpreted by our sensations.
This observation, which corresponds to our interaction
within the region of our approximation, may not involve
the totality of our senses. We claim experience from the
58 Eventics

C տ
ց ←→
← A
within → B
without without

The good path, reflected from C, brings the

end concept B closer to A in the continuum

Figure 6.1: Inter-relation Path

accumulation of these observations. But this experience

is so influenced by our senses and foregoing approxima-
tions that it should be considered as prejudice.
At this order of approximation we discretize our ap-
parent world by the concepts of:

. World from within

. World from without
. Interactive world

Further concept development is associated with either

of these classes of inquiries, leading to the introduction
of a series of sciences, non-sciences and other fields con-
cerning human knowledge and affairs. Although, there
are some similarities between the world view of science
and non-science such as mysticism, because of their com-
mon origin of holoevent (and omnievent in deeper sense)
as the sole reality of superworld described in Eventics.
But, there are vast differences between them in the way
we deal with them in our apparent worlds. Physics, mys-
 Concepts in Apparent Worlds 59
ticism, religion and etc. stand side by side as the dif-
ferent aspects of human sub-realities in apparent worlds.
They all ultimately emerge to one unified reality (the
omnievent) of omni-wholeworld via holoevent.
In Eventics, space and time are projections from a
higher dimensional entity, and matter and mind are pro-
jections of matter-mind continuum. They are all unfolded
subtotals of higher dimensions, which eventually end to
holoevent with countless dimensions in our perception
that has no dimension on its own account. Mind and
brain, consciousness and matter, mind and body enfolded
each other. They are, as the projections of holoevent, nei-
ther separate nor the same. The holoevent is reached, via
the point of nothingness; this is the gate to ominevent of
omni-wholeworld, which in common language contains a
vast ‘sea of energy’.
The universe cannot be disassembled into simpler and
simpler parts. Everything is in dynamic interaction.
There is no real hierarchy, no fundamental level of de-
scription with other levels stacked on top of it. Instead,
there are different levels, each dependent on the others in
complex ways. Bootstrap philosophy originated by Geof-
frey Chew accepts no fundamental entities, no fundamen-
tal laws, equations, or principles, in our apparent worlds.
By this theory in the context of S-matrix theory, universe
is seen as a dynamic web of interrelated events, and none
of the properties of any part of this web is fundamen-
tal, and overall consistency of their mutual interrelations
determines the structure of entire web. The world as ex-
pressed by an assemblage of entities is the creation of
the human mind and is a limited and approximate con-
ceptual scheme within our apparent worlds. What makes
60 Eventics
science so successful is the discovery that approximations
are possible. If one is satisfied with an approximate “un-
derstanding” of nature, one can describe selected groups
of events in this way, disregarding other events that are
considered to be less significant. Thus, one can explain
many phenomena in terms of a few, and consequently
understand different aspects of the apparent world in an
approximate way without having to understand every-
thing at once. However, we should realize, as Heisenberg
explained, that every concept clear as it may seem to be,
has only a limited range of applicability.

6.2 Further Order of

Approximations
There are a number of sciences, which deal with man.
Natural history, physiology and sociology give external
views of man. Psychology gives an internal view of man.
In psychology, we study man as he appears to himself,
and we use data, which can only be obtained when the
observer and the observed are the same person. There are
important facts, which cannot be known except when the
observer and observed are the same person. In a sense,
we all have an inner life, open to our own inspection but
to no one else’s.
To elaborate on different stages of events, suppose you
are watching a race, and at the appropriate moment you
express your reaction. The complexity of what has hap-
pened is almost incredible. This event may conveniently
be divided into four stages: first, what happened in the
outside world between the runners and your eyes (phys-
 Concepts in Apparent Worlds 61
ical event); secondly, what happened in your body from
your eyes to your brain (physiological event); thirdly,
what happened in your brain (psychological event);
fourthly, what happened in your body from brain to the
movements of your throat and tongue (physiological
event). The psychological event, owing to our lack of
knowledge as to the brain, embodies the results of expe-
rience, learning and prejudice. Direct experience is the
private affair of each of us. What, in our experience, ap-
pears as our voice is the result of physical events in the
muscles of our mouths and throats. Such physical events
are the concern of pure physics and physiology. The sci-
entists consider: we can only see things, which are outside
of our heads; while the philosophers consider: we can only
see things, which are inside of our heads. The scientists
usually think in terms of quantities and have a tendency
to use word in an objective sense, the philosophers think
in terms of qualities and use the word in a subjective
sense. Modern scientist speaks of the space-time con-
cept, while modern philosopher speaks of the experience-
knowledge percept.

6.2.1 Science
Practical curiosity ultimately developed into science. The
major assignment of science of today is to provide de-
scriptions of certain phenomena in the world of man’s
experience and prejudice. Scientific concepts are free cre-
ations of human mind and are not uniquely determined
by the external world.
The task of science is to search for unifying descrip-
tions and explanations: search for laws (such as the law
62 Eventics
of physics), elements (such as the elements of chemistry),
and structures (such as the structures of biology). Of
course, law, element, and structures are inseparable as in
Eventics. As Whitehead emphasized, science deals with
quantity not quality. Kant stated correctly that science
could not pierce the veil of appearances. The special sci-
ences have been all grouped up by the use of notions de-
rived from common sense, such as things and their qual-
ities, space, time, and causation. None of these common
sense notions will quite serve as an explanation of the
real world; but it is hardly the province of any special
science to undertake the necessary reconstruction of fun-
damentals. This task belongs to Eventics.
The philosophical errors in common sense beliefs not
only produce confusion in science, but also do harm in
ethics and politics, in social institutions, and in the con-
duct of every day life. Science is concerned merely with
what happens and what should, or is assumed to hap-
pen, not with what must happen. Näive common sense
supposes that the objects, such as tables and chairs, are
what they appear to be, but that is unjustified since they
do not appear exactly alike to any two simultaneous ob-
servers; there may be great differences between what you
and I see when, as we say, we look at the same chair;
nevertheless, we can both express our perceptions by the
same words. Each man will end up ‘seeing’ the world
in the way organized according to his own schema or
Gestalt.
Man, at different stages of his life, tried to describe
nature, by three types of explanations—geometrical, me-
chanical and mathematical:
1. The examples of geometrical descriptions are: In
 Concepts in Apparent Worlds 63
ancient Greek, all motions tend to be circular be-
cause circle is the perfect geometrical figure; in
Descartes system, description of nature in terms
of motion, vortices, etc.; in Einstein theory of rel-
ativity, purely geometrical description of motion,
which states moving object or a ray of light moves
along a geodesic—a four dimensional curved space-
time.

2. The examples of mechanical descriptions in which

forces, pressures and tensions are introduced are:
Greeks claimed the working of nature as a ma-
chine; Huygens and Newton thought that the
only possible explanations of nature were mechan-
ical, which was supplemented by Faraday and
Maxwell.

3. Mathematical description as a tool provides a

means to understand the nature of the real world.
There can be no pictorial representation of the
workings of nature that would be intelligible to
our limited minds. We can never understand what
events are, but must limit ourselves to describing
the pattern of events in mathematical terms.

These describe only our observations of nature. Our

studies can never put us into contact with reality, and
its true meaning and nature must be forever hidden from
us; we can never penetrate beyond the impressions that
reality implants in our minds.
The goal of science appeared to be analytical, i.e., the
splitting up of reality into ever smaller units. This scheme
proved to be insufficient; hence, in modern science it is
64 Eventics
replaced by notions like wholeness, holistic, organismic,
Gestalt, etc., which signify that in modern science we
must think in terms of systems of elements in mutual
interactions.
Analytical procedure means that an entity investi-
gated be resolved into, and hence can be constituted or
reconstituted from, the parts put together in any sense,
conceptual or etc. Analytical procedure is based on two
conditions. First, interactions between ‘parts’ are non-
existent or weak enough to be neglected. Second, reac-
tions describing the behavior of parts are linear, when
the equation describing the behavior of the total is the
same form as the equations describing the behavior of the
parts and the principle of superposition holds, i.e., par-
tial processes can be superimposed to obtain the total
process. Systems, consisting of parts in interaction, are
entities in which the above conditions are not fulfilled.
Their descriptions are the set of simultaneous differential
equations, which in the general case are non-linear. The
linear world is a world without surprises. It is a clock-
work world in which things can be taken apart and re-
built again. By contrast, the non-linear world described
mathematically by Rene Thom, in his catastrophe the-
ory, can be violent and unpredictable.
Our thinking shifts toward rigorous but holistic theo-
ries: thinking in terms of facts and events in the context
of wholes, forming integrated sets with their own prop-
erties and relationships; looking at the world in terms of
such sets of integrated relations constitutes the system
view. Science now looks at a number of different and in-
teracting things and notes their behavior as a whole. It
takes them in integrated chunks.
 Concepts in Apparent Worlds 65
The characteristics of ‘wholes’ are typical for all
groups of interacting parts when the parts maintain some
basic sets of relationships among themselves. Such en-
tities exhibit a certain uniqueness of characteristics as
wholes, which cannot be reduced to properties of their in-
dividual parts. Each system has a specific structure made
up of certain maintained relationships among its parts,
and manifests irreducible characteristics of its own.
The science of energy conversion and the science of
heat engines gave birth to thermodynamics. There are
three stages in thermodynamics:

Equilibrium;
Linear, near-to-equilibrium;
Nonlinear, far-from-equilibrium.

Thermodynamics embraces both physics and chem-

istry with the concept of entropy—the idea that “the
universe is running down”. The word entropy thought
up by Clausius (1865) is from the Greek en- (in) and
trope (a turning, change) meaning a decrease in available
energy, which takes place whenever energy is transformed
from one state to another. Entropy and oldness are syn-
onyms in some languages that should not be confused
with the aging, which is an artificial entity as a function of
our apparent world time. The first law of thermodynam-
ics states that the total energy content of the universe is
constant, and the second law—the Entropy Law—states
that matter and energy can only be changed in one direc-
tion, that is, from usable to unusable, or from available to
unavailable, or from “ordered” to “disordered”. Einstein
called it the premier law of all of science; Eddington re-
66 Eventics
ferred to it as the supreme metaphysical law of the entire
universe. According to this law, in irreversible process,
some of the energy would be converted into ‘unavailable’
form—toward a ‘dissipated state’—i.e., the total entropy
is continually increasing. You cannot run the universe
backward to make up for entropy. In this sense there is
a directionality, or as called by Eddington, an ‘‘arrow”
in “time”.
Prigogine invented a science of becoming extending
through chemistry and biology, by starting out with ther-
modynamics. He called the far-from-equilibrium states
the “dissipative structures”. Vortex formed in a turbu-
lent river due to a slight disturbance is an example of
far-from-equilibrium or dissipative structures. To dissi-
pate entropy requires a constant input of energy and new
materials, which is why dissipative structures must form
in energy-filled, far-from-equilibrium situations; (a vor-
tex wouldn’t form in a still pond).
Another concept in science is General System Theory
introduced by Bertalanffy in 1945, which represents a
‘paradigm’ in scientific thinking. There are three main
aspects to the general system theory:
1. System science, i.e., scientific exploration of the-
ory of systems in the various sciences. General sys-
tem theory is scientific exploration of ‘wholes’ and
‘wholeness’.
2. System technology, i.e., the problems arising in
modern technology and society from hardware of
computers to software of theoretical developments.
3. System philosophy, i.e., the reorientation of
thought and world view as a scientific paradigm.
 Concepts in Apparent Worlds 67
The concept of system constitutes a new paradigm
or a new philosophy of nature.

The subject matter of General System Theory is for-

mulation and derivation of universal principles by the
convenient definition of the concept of system, which are
valid for ‘system’ in general. These principles apply to
generalized systems, whether they are of physical, biolog-
ical or sociological nature, irrespective of their particular
kind, the nature of their elements, and relations (forces)
involved between them. In the biological description of
nature we refer to inorganic, organic, and supraorganic
to describe different levels of reality.

Various approaches of systems theories are:

1. “Classical” system theory. It applies calculus

(classical mathematics) to state principles, which
apply to system in general or to subclasses (closed
or open systems).

2. Computerization and simulation. It derives

sets of simultaneous differential equations to model
or define a system that are tiresome to solve, if lin-
ear, and are unsolvable, if nonlinear, except in spe-
cial cases. Computers have opened a new approach,
which facilitates the calculations, simulates exper-
iments, and provides the most powerful means of
symbolic mathematical systems analysis.

3. Cybernetics. It is the theory of control mech-

anisms in technology and nature, founded on the
concepts of information and feedback is a special
68 Eventics
case of general theory of systems showing self-regulation.
It is based on communication (transport of informa-
tion) between system and environment and within
the system, and on control (feedback) of the sys-
tem’s function in regard to environment. Feed-
back mechanism is the basis for operation of all
servomechanisms. The cybernetics model is apt to
describe the formal structure of regulatory mech-
anisms, by block and flow diagrams. The system
is a “black box” defined only by input and output.
Therefore, the same cybernetic scheme may apply
to physiological, electric, hydraulic, etc., systems.

4. Compartment theory is the theory of systems

consisting of subsystems with certain boundary con-
ditions between, which transport processes take place.
One example is the finite element modeling.

5. Set theory. The general formal properties of sys-

tems. Closed and open systems, etc., can be ax-
iomatized in terms of set theory.

6. Topology or relational mathematics, includ-

ing non-material fields such as graph and network
theory. Graph theory elaborates relational struc-
tures by representing them in a topological space.
It applies to those problems that concern with topo-
logical properties of systems. Mathematically, it is
connected with matrix algebra, and model-wise it
is connected with compartment theory and open
systems. Network theory is applied to systems
with network, and it is connected to set, graph,
compartment, etc., theories.
 Concepts in Apparent Worlds 69
7. Decision theory is a mathematical theory con-
cerned with choices among alternatives.

8. Information theory is based on the concept of

information, defined by an expression isomorphic
to negative entropy of thermodynamics, that it may
be used as measure of organization.

9. Theory of automata, is the theory of abstract

automata, with input, output, possibly trial-and-
error and learning. A general model is the turning
machine, which is capable of imprinting or deleting
“1” and “0” marks on a tape (digitization). Any
process with whatever complexity can be simulated
by a machine, if that process can be expressed in
a finite number of logical operations. Whatever is
possible logically in an algorithmic symbolism, also
can be constructed by automation, i.e., an algorith-
mic machine.

10. Game theory, is concerned with the behavior of

supposedly “rational” players to obtain maximal
gains and minimal losses by approximation strate-
gies against the other player (or nature).

11. Queuing theory, concerns optimization of arrange-

ments under conditions of crowding.

General system theory concerned with scientific thought

introduced new conceptual models—the generalization
of scientific concepts and models that are of interdisci-
plinary nature. According to this theory, at the scien-
tific level there is no unique and all-embracing “world
system.” All scientific concepts are models representing
70 Eventics
certain aspects or perspectives of reality. In practice,
some combinations of different models are also consid-
ered. Classical physics developed the theory of unorga-
nized complexity. Modern science deals with concepts of
organized complexity, such as organization, wholeness,
directiveness, teleology, and differentiation, which occurs
in physics, biological, behavioral, social sciences.
By the way of the general systems theory, the struc-
tural similarities or isomorphisms in different fields be-
come apparent. These so-called similarities appear by
virtue of introduction and separation (discretization) of
these fields. They all derived from a single source of
holoevent where even the word similarity has no mean-
ing.
Jantsch made a synthesis of Prigogine’s theory with
Bertalanffy’s system theory, along with physics and neu-
rophysiology, urban planning and others, and called it
co-evolution. Co-evolution is the dissipative-structure
approach to the origins of species of Darvin’s. He pic-
tured the universe as a cosmic dissipative structure, but
he has gone through the full circle and challenge the con-
clusion of thermodynamics—that the universe is running
down.
Eventics is concerned with the holistic aspect of event
(reality) and deals with “wholeness” where the disin-
tegrated models are not introduced in the first place.
Eventics deals with becoming (event) as a natural whole
in its original quality, containing all systems aspects de-
scribed by the system theory and co-evolution theories,
whereas these theories make effort to integrate the sep-
arated fields of inquiries outlined above by the scientific
method.
 Concepts in Apparent Worlds 71
6.2.2 Philosophy
The name philosophy implies the love of wisdom (ancient
terminology). It entered into the fundamental structure
of the world and the principles governing the order of
events. Philosophy has grown out of intellectual curios-
ity. The initiators of this plan to apply reason to human
affairs and concerns lived in Ionia, a Greek settlement in
Asia Minor. The Greeks conceived of law and order in
nature and made attempts to secure a rational explana-
tion of nature. This is clearly expressed by Anaxagoras:
“reason rules the world.” During the medieval age, when
Christianity appeared and conquered the world, the per-
cepts of religion replaced philosophy. During the Re-
naissance, the writing of Copernicus, the speculations
of Bruno and the observations of Galileo built a new
world view that became scientific by Galileo, Kepler
and Newton. Nature no longer was interpreted as a col-
lection of animated personalities. This brought a beau-
tiful simplicity into inanimate nature, but also brought
another simplicity called materialism with Hobbes as
its principal advocate. Its central doctrine were that
the whole world could be constructed out of matter and
motion; that is, matter was the only reality, and events
of every kind were simply the motion of matter. Renais-
sance philosophy was eventually modified and led to the
present day philosophy.
Philosophy dealing with the overall aspect of Even-
tics, should be a continuing activity, not something in
which we can achieve final perfection once and for all.
Theological dogmas are fixed, and are regarded as inca-
pable of improvement. Philosophy should not suffer from
its association with theology, and should be piecemeal
72 Eventics
and provisional like science and be satisfied by gradual
approximations.
Western philosophy created from Greek philosophy is
the philosophy of dualisms. These include: The dualistic
knowledge wherein the universe is served into subject vs.
object is the very cornerstone of philosophy, theology,
and science. The dualism of truth vs. falsity is called
logic. The dualism of good vs. evil is called ethics. The
dualism of appearance vs. reality is called epistemology.
Furthermore, Greeks initiated the study of ontology, the
examination of the ultimate nature or being of the uni-
verse with inquiries around dualisms of the one vs. the
many, chaos vs. order, simplicity vs. complexity.
In perennial philosophy, it is realized that mystical
consciousness, subject and object, become one in the act
of knowing. This suggestion is a step toward Eventics.
In the mystical consciousness, reality or event is appre-
hended directly and immediately, meaning without any
mediation, any symbolic elaboration, any conceptualiza-
tion, or any abstraction; subject and object become one in
a timeless and spaceless act that is beyond any and all
forms of mediation. Mystics speak of contacting reality
in its ‘suchness’, its ‘isness’, its ‘thatness’, without any
intermediaries; beyond words, symbols, names, thoughts,
images, etc. Eventics states the same fact without being
just the mysticism alone.
Quantum mechanics attacked the very cornerstone of
the foundation of classical physics, which comprised the
subject-object dualism. The subject cannot tinker with
the object; the measured object could never be com-
pletely separated from the measuring subject. The mea-
sured and the measurer, the verified and the verifier are
 Concepts in Apparent Worlds 73
one and the same, the subject and object are ultimately
one and the same thing. We cannot observe the course
of nature without disturbing it; observation means inter-
ference with what we are observing; observation disturbs
what is reality to observer. This is well accepted in quan-
tum mechanics.
The philosophy of mind has acquired new life from
recent work in cognitive psychology, linguistics, and the
information sciences. Now, there is extensive interchange
between philosophers of psychology and cognitive psy-
chologists. They both address questions about thinking,
perceiving and imagining, which is a positive step toward
Eventics.

6.2.3 Physics and Psychology

Matter and Mind
Popular metaphysics divides the known world into mind
and matter, and a human being into soul and body. Ma-
terialists have said that matter alone is real and mind
is an illusion. Idealists in the technical sense, or men-
talists, have taken the opposite view, that mind alone is
real and matter is an illusion. Actually both mind and
matter are our convenient expression for the more prim-
itive stuff, which is neither mental nor material. Mind
and matter are to be regarded as different autonomous
orders within the one whole event—the holoevent. Con-
sciousness, which includes thought, feeling, desire, will,
etc., and involves awareness, attention, perception, acts
of understanding and many more, is not fundamentally
separated from matter. Both are abstractions from the
holoevent and can be understood together in terms of the
74 Eventics
general order of unbroken wholeness of holoevent. That
is, intelligence and material process have a single origin,
which is ultimately the unknown totality of the holoevent
and omnievent in the deeper sense.
Synergy (syn meaning union and fusion), represents
the behavior of integral, aggregate, whole systems unpre-
dicted by behaviors of their parts taken separately. syn-
ergetics, based on the concept of synergy, develops the in-
tegration of geometry and philosophy in a single concep-
tual system comprehensive to physics, chemistry, arith-
metic and geometry with mathematics of topology and
vectorial geometry. This integration provides a common
language accounting for both the physical and metaphys-
ical events. Synergetics postulates that all phenomena
are metaphysical, designated for all weightless phenom-
ena such as thought. It deals with our apparent worlds,
believing in a synergetic progression in universe—a hier-
archy of total complex behaviors entirely unpredicted by
the successive subcomplexes behaviors—a serial universe.
The origin of mind and matter is deeper and more in-
ward than any knowable order that could describe them.
For example, in intelligent perception, the brain and ner-
vous system respond to an order of unknowable source
that cannot be reduced to anything defined in terms of
knowable structures. Matter and mind are inseparable
entities as nicely entangled in this reference to age: “age
is a matter of mind. if you don’t mind it doesn’t matter.”
Avicenna (Abu Ali Sinā 980-1037 A.D.), a Persian
philosopher and the Prince of Physicians, the author of
the masterpiece of peripatetic philosophy—Shifā, believed
in interactions between soul and body; as he stated: a
certain power to alter things indwells in human soul and
 Concepts in Apparent Worlds 75
subordinates the other things to her, particularly when she
is swept into a great excess of love or hate or the like, i.e.,
when the soul of a man falls into a great excess of any pas-
sion, the excess binds things and alters them in the way the
soul wants. The interaction between body and mind of
human beings is well recognized in many cultures and in
practicing medicine. As the author of this book, I have
witnessed the positive results of my holistic treatment
(physical and mental) of the patients when I was assist-
ing physicians during my high school years, and when
I saved (as later confirmed by a specialist) the life of a
relative.
Eventics treats the totality of existence, including
matter and consciousness as an unbroken whole—a con-
sistent account of the new properties of matter, of the ac-
tivity of consciousness, and of consciousness relationship
to matter. Real stuff is the holoevent of real world cor-
responding to omnievent of omniwholeworld. This real
stuff occurs (appears) to us in our apparent worlds as a
series of events. Of course, Eventics is more than com-
bined physics and psychology.
Fichte (1762–1814) distinguished the world of being
by finite ego (empirical ego), non-ego, and infinite ego
(pure ego). The pure ego (atman, very self, universal
oneness) is the innermost active essence of our being.
The pure ego is relevant to holoevent. The world of our
finite being comes into existence for us by a certain real
projection—we project time, space and etc. just as we
project the sense qualities. The finite ego corresponds to
our apparent worlds.
We link the series of events together by a particu-
lar arrangement that we call ‘‘causal” law. Mind and
76 Eventics
mental are merely approximate concept giving a conve-
nient shorthand for certain approximate causal laws con-
cerning events. This is a task to accommodate our ap-
parent observations, which are regarded as the facts of
the world. But, it should be noted that the word ‘fact’
is from the Latin root ‘facere’ meaning ‘what has been
made’. That is, we begin with immediate perception of
a situation and develop the fact by giving it further or-
der, form and structure with the aid of our theoretical
concepts, we ‘make’ the fact. Of course, the changes in
the theory ultimately lead to new ways of conducting ex-
periments and creating instruments, which in turn lead
to the ‘making’ of ordered facts of new kinds—the circu-
lar or spiral world. For example, in ancient time, men
were led to ‘make’ the fact about planetary motions by
describing and measuring in terms of epicycles. In clas-
sical physics, the fact was ‘made’ in terms of the order of
planetary orbits. In general relativity, the fact was ‘made’
in terms of the order of Riemannian geometry and ‘cur-
vature of space’. In quantum theory, the fact was ’made’
in terms of the order of energy levels, quantum numbers,
symmetry groups, etc. Theoretical notions of order help
to give ‘shape’ to ‘fact’. ‘Fact’ and ‘theory’ are different
aspects of one whole in which analysis into separate but
interacting parts is not relevant.
Within the scope of man from without, we take a
common-sense view of the material world. Perception
gives us the most concrete knowledge we possess as to
the stuff of the physical world, but what we perceive is
part of the stuff of our brain, tables and chairs. We
may say, when we are looking at a leaf, and see a green
patch, that this patch is not ‘out there’ where the leaf is,
 Concepts in Apparent Worlds 77
but is an event as the main stuff of our brain and leaf,
conceivable by our brain during that time. This implies
that ‘‘matter” has become no more than a convenient
shorthand for stating certain ‘‘causal” laws concerning
events. Objective experience depends upon physical
events, which stimulate sense organs, and depends upon
physiological events. Objective experience allows us to
draw a picture of both the physical and physiological
worlds. We experience events by the physiological pro-
cesses of brain and physical processes with spatial and
temporal orders and so forth as an approximation to the
real occurrences. The characteristics of physical realm
are quantity and extension, and the characteristics of
mental-psychological realm are quality and intention.
The physicist is interested in the fact that objec-
tive experience depends upon physical events. The de-
pendence of objective experience upon physical events
outside the organism enables the physicist to infer from
experience what those physical events are. Physics re-
lates the “static” dynamical description to ‘‘being”, and
relates the thermodynamic description with its emphasis
on irreversibility to “becoming”.
The psychologist is interested in the fact that objec-
tive experience depends upon physiological events in the
brain, which contain hints as to the nature of these pro-
cesses. The functional concepts, which are applied to sen-
sory organization, are useful in the theoretical treatment
of these qualities. Gestalt psychology concentrates on ex-
tended events, which distribute and regulate themselves
as functional wholes. Gestalt psychology works with a
physiological principle about sensory experience and the
more subtle processes: when related physiological events
78 Eventics
are taken from their context and compared with their
similarities, the resulting logical order must be the same
as that of the experience. Gestalt psychology shows the
existence and primacy of psychological wholes, which are
not a summation of elementary units, such as elementary
sensations, and are governed by dynamic laws. It refers
to whole (more than unification) as well as parts (seg-
regation) and makes use of scientific procedure, namely,
the ‘‘analysis”. Gestalt psychology refers to the mean-
ing of Gestalt as a specific object and organization. But
Gestalt refers to both spatial qualities and to temporal
qualities, and to combined qualities such as movements.
When Gestalt psychology gained acceptance in physics as
well as in psychology, it placed physics and psychology
in a new relationship. Gestalt psychology did that by
virtue of the concept of wholeness. Nativism as in Gestalt
psychology with its nativistic chains, believes in hered-
ity and innate understanding. Environmentalism as in
learning psychology discusses environment and acquiring
understanding by learning. The fundamental categories
of understanding are not innate nor are acquired by learn-
ing. The concept of Gestalt may be applied far beyond
the limits of sensory experience to include the process
of learning, of recall, of emotional attitude, of thinking,
acting, and so forth. First, when it is applied to cases
of experienced spatial order, experienced order in space
is always structurally identical with a functional order in
the distribution of underlying brain processes. Second,
when it is applied to cases of experienced temporal order,
experienced order in time is always structurally identi-
cal with a functional order in the sequence of correlated
brain processes.
 Concepts in Apparent Worlds 79
We have also a conception of mathematics in which
the central role is played by the human beings and his
capabilities such that mathematics may be said to be a
branch of psychology. Formalists consider mathematics
to be a game with symbols. Hilbert introduced formal-
ism as a methodological principle. Hertz, in the be-
ginning of the introduction to his Principles of Mechan-
ics, expressed the formalistic point of view as applied to
physics, which also indicates clearly the conformity, the
self-balanced, closed-loop and circularity concepts:

“Within our own minds we form for ourselves

images (internal pictures) or symbols of the
external objects; and the form which we give
them is such that the logically necessary con-
sequents of the images in thought are always
the images or symbols of the necessary conse-
quents in nature of the things pictured. The
images are our conceptions of things. In or-
der to satisfy this requirement, there must be
a certain conformity between nature and our
thought.”

When a physicist ‘looks at’ quantum world or at rel-

ativistic world he is not looking at the ‘things in them-
selves,’ he is looking at a set of highly abstract differen-
tial equations—not at ‘reality’ itself, but at mathemat-
ical symbols of reality. Physics deals with abstract and
mediate symbols and forms of reality. In the theory of
signification, meaning is understood as the relationship
between
a signified, which is considered to be an object or an
action, and a signifier (index, sign and symbol), which
80 Eventics
stands for it.
Eddington stated: the exploration of external world
by the methods of physical science leads to a shadow world
of symbols. Piaget believed also, that there are relations
between the thought of the child and symbolic thought.
This shadow world is what is referred to here as apparent
world. New physics is forced to be aware of the fact that
it is dealing with shadows and illusions, and the scheme
of physics is now formulated in such a way as to make it
self-evident that it is a partial aspect of something wider.
However, physics can tell us nothing about this some-
thing wider—the holoevent. Physics deals with shad-
ows; to go beyond shadows is to go beyond physics, i.e.,
to go to Eventics. The woodcut from Camille Flammar-
ion in 1888 (as shown in The Mathematical Experience
by Davis and Hersh) depicted an astronomer as breaking
through the shell of appearances to arrive at an under-
standing of the fundamental mechanism that lies behind
appearances.
The brilliant idea of Max Planck in the year of 1900
marked the first crack in the rigid frame of scientific du-
alism. He proposed that the radiation of energy is not
continuous, but comes in discrete packets or quanta. Ein-
stein took Planck’s theory and successfully applied it to
the photoelectric effect. Bohr applied it to sub-atomic
physics. de Broglie, using these insights, showed that
matter and energy produced waves. Schrodinger formu-
lated the monumental quantum mechanics. The problem
began when the dualistic idea of subject vs. object, of
observer vs. event and so on, extended into the world of
sub-atomic physics. To measure anything requires some
sort of tool or instrument, yet the electron weighs so little
 Concepts in Apparent Worlds 81
that any conceivable device, even one as “light” as a pho-
ton, would cause the electron to change position in the
very act of trying to measure it! This inability to pinpoint
the “ultimate reality” of the universe is mathematically
stated as the Heisenberg Uncertainty Principle. All the
aforementioned insights come to full effect in a conclusion
formulated by this principle.
The assumption that the observer is separate from the
event, the assumption that one could dualistically tinker
with the universe without affecting it, is found untenable.
In some mysterious fashion, the subject and the object
are intimately unified. Eddington refer to it as, “some-
thing unknown is happening and we don’t know what.”
That something is holoevent in this book. Eddington
called this mode of knowledge as intimate knowledge be-
cause the subject and object are intimately unified in its
operation.
As soon as the dualism of subject-object arises, how-
ever, this “intimacy is lost” and is replaced by symbol-
ism. The customary forms of reasoning have been de-
veloped for symbolic knowledge, which falls into the all-
too-common world of analytical and dualistic knowledge.
And since the separation of the subject from object is il-
lusory, then symbolic knowledge resulting from it is also
illusory. The separation between our-self as subject ‘in
here’ and a reading page as object ‘out there’ is illusion.
Eddington used the word shadow in describing the world
that physical science is concerned with, which is compa-
rable to apparent worlds in Eventics.
Parallel to epistemological dualism of subject vs. ob-
ject, there had been the ontological dualism of spirit vs.
matter, or mental vs. material. The quantum theory
82 Eventics
could not find any material stuff; nor could it find spir-
itual stuff. Our conception of substance is only vivid so
long as we do not face it: it begins to fade away when
we approach it. We have chased the solid substance to
atom, electron and sub-particle and there we have lost it.
Quantum physics had taken dualism of mental vs. mate-
rial to the annihilating edge (the point of nothingness),
and there it had vanished. We cannot erect an absolute
barrier between mind and matter; and the word ‘‘mind”
and the word ‘‘matter” should be replaced by the laws of
events. As Russell put it: the world may be called physi-
cal or mental or both or neither as we please. This view is
neither materialism nor mentalism and in a narrow sense
supports Russel’s ‘neutral monism’. It is monism in the
sense that it regards the world as composed of only one
kind of stuff, namely event (the holoevent in this book).
Parmenides, Zenon and Melissos, believed in
monism just as Spinoza, Hegel and Bradly did. To
Hegel, nothing is ultimately real except the whole, which
is a complex system. Whereas Heraclitus, atomists,
Leibniz and empiricists, had a pluralistic view. Accord-
ing to Parmenides, the universe is a compact plenum—
one continuous unchanging whole. It is a finite, immov-
able, indivisible, and continuous plenum (the essential
oneness of existence)—a static (being) view. Eventics
agrees with Parmenides wholeness as one aspect of the
reality and combines that with the becoming view, which
is another aspect of the same reality. Events that have
emerged in our framework are not to be regarded as con-
sisting of motions of bits of matter (matter in motion).
Matter and motion are convenient constructions using
events as their material. We visualize events in terms
 Concepts in Apparent Worlds 83
of the items that are important to us such as matter
and motion, and regard them as the component of the
events. Both by the analysis of physics and by the analy-
sis of psychology, we find that mental and physical occur-
rences are inseparable ingredient of a single event—the
holoevent, the footprint of omnievent of the omniw-
holeworld.

6.2.4 Mathematics
A system of symbols related according to pre-established
rules is called an algorithm. Algorithm is a variation of
algorism, after Al-Khowarizmi—the father of algebra
(780–850 A.D.). The simplest example of an algorithm
is the mathematical system of decimal notation, popu-
larized by Al-Khowarizmi. An algorithm is essentially a
‘‘thinking” machine, a means of performing operations
on symbols that give results otherwise difficult to attain.
The symbolic system of language, and particularly of the
artificial languages called mathematics and science, de-
velops into thinking machines. Calculating and thinking
machines, mechanical or electronic, are the materializa-
tion of algorithms.
Mathematics deals with quantities and is a body of
knowledge, more than a method, an art, or a language.
Mathematics is an art with a beauty of its own. Math-
ematics has been the language of science and is now the
body language of Eventics. Mathematics is an indispens-
able medium by which and within which we express, for-
mulate, continue, and communicate ourselves. It spec-
ifies and expresses thoughts and processes of thinking
and creates them in turn. It specifies, clarifies, and cre-
84 Eventics
ates rigorously workable concepts, and is an indispens-
able constituent of concepts creation and emergence as
well. Mathematics itself is an event. The characteris-
tic of mathematics is its symbolic language just as the
symbolism in music.
In its broadest aspect and conventional language math-
ematics is a spirit, the spirit of rationality. It is this
spirit that challenges, stimulates, invigorates, and in-
cites human minds to exercise them to the fullest. It
is this spirit that seeks to influence decisively the phys-
ical, moral, and social life of man, that seeks to answer
the problems posed by our very existence, that strives to
understand nature and exerts itself to explore and estab-
lish the deepest and outmost implications of knowledge
already obtained.
Mathematics is a living plant, which has flourished
and languished with the rise and fall of civilizations.
Mathematics has been a major force in molding modern
culture, as well as vital molding element of that culture.
The mathematical techniques are only mathematics
stripped of motivation, reasoning, beauty, and signifi-
cance. Mathematics is also a method of inquiry known as
postulational thinking. Mathematics is a creative activ-
ity with motive to answer questions arising out of social
needs. It is a universal tool and provides a rational orga-
nization of natural phenomena, with motive to search for
beauty. As Russell states: mathematics, rightly viewed,
possesses supreme beauty.
Mathematics and physics are to be considered as dif-
ferent aspects of a single universal whole. They are not
regarded as separate structures. Jeans said: we can never
understand what events are, but must limit ourselves to
 Concepts in Apparent Worlds 85
describing the patterns of events in mathematical terms.
We can mathematize the general language for developing
implicate and explicate orders in a coherent and harmo-
nious manner. Mathematics is not so much about orders
in the material world but about the process of thought.
This was also supported by Grassmann, who developed
an algebra of ‘‘becoming”, and by Hamilton. The be-
coming aspect of mathematics extended by Clifford was
based on the ideas of Grassmann and Hamilton.
Babylonians—late Persians, were the first peo-
ple to create much of mathematics, and contributed to
the main course of mathematics, about 4000 years ago.
They left behind thousands of clay tablets written in
cuneiform, some of which reveal their number system and
their discoveries in algebra and geometry. They devel-
oped a superior arithmetic and algebra that is consid-
ered to be the source of some of Euclid’s knowledge of
algebra. Babylonians covers a series of people, who con-
currently or successively occupied the area around and
between the Tigris and Euphrates rivers, a region known
as Mesopotania. They lived in Babylon, Susa the cap-
ital city of Susiana, Ur, and a few other cities. They
worshipped Anahita, goddess of the waters and fertil-
ity, and Mithra, the sun god and god of justice.
Egyptians developed a superior geometry that was
founded from soil of Egypt—geo meaning earth, metron
meaning measure. Geometry is ‘gift of the Nile’ and ‘gift
of the artists of the city of Susa’.
Greeks took decisive step in applying mathemat-
ics. They stated that the universe is mathematically de-
signed and through mathematics man can penetrate into
that design. Thales (624-547 B.C.) was the first Greek
86 Eventics
mathematician, fathered Greek philosophy, learned the
elements of Babylonian and Egyptian algebra and geom-
etry, and discovered the science of geometry. The first
group to offer a mathematical plan of nature was led
by Pythagores (585–500 B.C.). They expressed that
mathematical properties are the essence (quiddity) of all
phenomena. This essence was found especially in num-
bers and in numerical relationships. They stated that a
number relationship underlie, unify, and reveal, the order
in nature. The cream of mathematical work created by
the men of the classical period has come down to us in the
writing of two men, Euclid and Apollonius: Euclid’s
most famous work is Elements; Apollonius’ major work
is Conic Sections, which is the (foundational) math-
ematical means describing the world events. The name
Euclid pronounced Uclides (Ucli-key, and Dis-measure or
geometry), is equivalent to the key of geometry! The ap-
plication of Conic Sections in mathematics and physics
is well known by most of us. In addition, Aristotle
wrote on: mathematics, physics, metaphysics, mechan-
ics, logic, psychology, ethics, economics and many other
fields. Historically, Omar Khayyam solved general cu-
bic equations geometrically by using Conic Sections. Al-
Biruni (973-1051 A.D.) gave the law of sines for the
plane triangle and a proof. Abu’l-Wafa explored con-
structions, which used a straight edge and a circle, in-
troduced the secant and cosecant, and calculated table of
sines and tangents for every 10 minutes of angles. The
systematization of plane and spherical trigonometry was
achieved by Nasir-Eddin (1201-1274 A.D.) in Treatise
on the Quadrilateral.
Greek mathematicians were concerned with teaching
 Concepts in Apparent Worlds 87
men to reason abstractly and with preparing them to
contemplate the ideal and the beautiful. This age has
been unsurpassed in the beauty of its literature, in the
supremely rational quality of its philosophy, and in the
ideality of its sculpture and architecture. The Greek
mathesis was both “mathematics” and “general knowl-
edge”, which Leibniz tried to re-activate again. The sci-
entific ideal would be a kind of pan-mathematism, which
unites the knowledge of the formation of mathematical
systems with the laws of living things, in accordance with
the need of a mathesis of universality.
The emergence of the mathematical concepts of func-
tion and derivative advanced mechanics that stood still
for almost 2000 years. The mathematical concept of
derivative is a master concept, one of the most creative
concepts in analysis. Without it there would be no math-
ematical term for velocity, acceleration, motion, density
of mass or any other density, electric charge, gradient of
potential, wave equation and etc. Mathematical formu-
lation introduces challenging analogies and unifications.
In the analysis, all information is quantitative, expressed
in ordinary real numbers.
In mathematics, analysis deals with specific opera-
tions, namely with differentiation, integration and the
mathematical infinite in many of its aspects. Its first
important concepts are: a function (Leibniz 1692), con-
tinuity of a function, derivative (Leibniz 1676) of a func-
tion, integral (J. Bernoulli 1690) of a function, infi-
nite sequence and infinite series. To start mathemat-
ical statement we impose on the functions some re-
strictions or qualifications to single out classes of func-
tions with some particular features that includes cer-
88 Eventics
tain “descriptive” properties such as continuity, differ-
entiability, integrability, bounded variation, etc. By
the 17th century, a general function was an expression,
which arose by performing a finite number of four ba-
sic arithmetical operations on basic functions such as
x, x2, . . . , sin x, tan x, arctan x, log x and ex. There-
after, certain expressions appeared for certain functions
in which an infinite that is an unending, succession of op-
erations was involved. The most important ones were the
infinite series, and in particular, power series, Taylor
series and Fourier series. A comprehensive concept of
function emerged in the first half of the 19th century.
Mathematics provided a firm grip on the workings
of nature and understanding by dissolving mystery and
replacing it by law and order. Mathematics had demon-
strated the capacities, resources, and strengths of human
reason. The power of mathematics was appreciated dur-
ing the Age of Reason, when the mathematical method-
ology with its concepts were applied to human affairs,
such as philosophy, theology, ethics, aesthetics, and the
social sciences. The Age of reason is gone, and now to
doubt everything or to believe everything are two equally
convenient solutions; both dispense with the necessity of
reflection.

Number:

Primitive man, like a child, used fingers for check off

counting, from which the word digit (meaning finger) de-
rives.
Omar Khayyam and Nasir-Eddin clearly stated
that every ratio of magnitudes, whether commensurable
 Concepts in Apparent Worlds 89
or incommensurable may be called a number, a statement
Newton reaffirmed in his Universal Arithmetics of 1707.
Leibniz was an advocate of the number system that ex-
isted among the primitive men—the binary system, i.e.,
of base two. It is the mystical elegance of the binary sys-
tem that made Leibniz exclaim: “one suffices to derive
all out of nothing.” As Laplace said: Leibniz saw in his
binary arithmetic the image of creation. Leibniz imagined
that Unity represented God and Zero the void (nothing),
just as unity and zero express all numbers in his system
of numeration. This notion of Leibniz is well taken in
Eventics and as it will be seen later, it is incorporated
in the foundational principle of nothingness of Eventics.
A number is only intelligible if it remains identical
with itself, i.e., the assertion of X = X, whether it
is a matter of: continuous or discontinuous qualities;
quantitative relations; or sets and numbers conceived in
thought. In every case, the conservation of something is
postulated as a necessary condition for any mathematical
understanding. Piaget intended to show that conserva-
tion is not an innate idea, but is constructed during child
development, inseparable from the ideas of quantity and
number.
Mathematicians tag numbers in algebra by dual signs
(+ and −), representing two directions in a plane 0, in-
troducing two types of numbers such as√ +1 and −1, and
a functional (not√a structural) entity −1. That is, the
imaginary i = −1 exists when the mathematician is
using it; outside of that, it doesn’t exist. Gauss in-
troduced the term complex numbers and used “i” for
√
−1, which led to a branch of mathematics called the
complex variables that includes the complex numbers in
90 Eventics
the complex plane of z = x + iy. The advantages of
the complex variables analysis is due to the fact that
we deal with two variables simultaneously in addition to
the special properties of complex functions set forth by
Cauchy. Hamilton introduced the quaternions num-
bers comprised of four components represented
√ by
a + ib + jc + kd in which i = j = k = −1 obtained
from his famous formulas carved on a stone on Brougham
Bridge: i2 = j2 = k2 = ijk = −1. Grassmann cre-
ated a variety of algebras and numbers what are now
called hypernumbers.
Another new extension of this concept is given in this
book, where two complex planes +1 and −1 are used that
leads to four types of numbers (two for each plane) of
α = + −
γ = +
+ 1, β = − 1, q − 1 and
q
λ = −+ 1, and
q
the func-
+
tional entities i = −
− 1, j = − 1 and k =
−
+ 1. This
leads to another branch of mathematics with complex
hypernumbers:

v = x + iy + jz + kt
where the four variables are present simultaneously. This
concept can be extended to include the infinite-fold of
numbers in place of our present conventional two-fold
numbers +1 and −1.

Algebra:

The word algebra comes from a book written in 830

A.D. by Al-Khowarizmi, with the title Al-jabr w’ al-
mugabala. The word Al (the) -jabr (to set, to restitute)
meant “restoring” the balance in an equation by placing
on one side of an equation a term that has been removed
 Concepts in Apparent Worlds 91
from the other side. Al-mugabala meant simplification of
terms. Algebra, in the broader sense used today deals
with operations upon symbolic forms. Of course, algebra
is in itself a limited form of mathematization. We need
ultimately to proceed to other orders of mathematization
involving ‘rings’ and ‘lattices’ or to evolve to still more
general structures as yet to be created.
Each mathematical symbol corresponds to an opera-
tion (transformation and/or metamorphosis). If we intro-
duce a unit operator (one which leaves all operations un-
altered in multiplication) and a zero operator (one which
leaves all operations unaltered when added), we will have
satisfied all the conditions needed for an algebra.
An algebra contains key features similar to key fea-
tures of structures built on implicate orders. Therefore,
an algebra makes possible a relevant mathematization
that can be related to the general language for discussing
implicate orders. Similarly, the quantum theory is ex-
pressed in terms of linear operators (including a unit op-
erator and a zero operator) and can be put in terms of
such an algebra. The real meaning of the quantum al-
gebra is that it is a mathematization of the general lan-
guage.
Clifford algebra, in which every term is properly nilpo-
tent, i.e., has the property that some powers of its terms
are zero (say An s = 0) and remain nilpotent when mul-
tiplied by any term of the algebra (so that (Ai Ap)j = 0).
An algebra that can be used to describe invariant can
be obtained from any algebra by subtracting the prop-
erly nilpotent terms, which is called the difference alge-
bra. Every difference algebra can be expressed in terms
of the products of a matrix algebra and a division algebra.
92 Eventics
Matrix algebra is an algebra whose rules of multiplication
are similar to those of matrices, and division algebra is
an algebra in which the product of two non-zero terms
is never zero. In division algebra, if the numerical coeffi-
cients are taken over the field of the real numbers, there
become exactly three division algebras, the real numbers
themselves, an algebra of order two, which is equivalent
to complex numbers, and the real quaternions. If the
numerical coefficients are taken over the field of complex
numbers, the only division algebra is that of the complex
numbers themselves.

Topology:

Topology as a branch of mathematics, is concerned

with those properties of geometric figures that remain
invariant when the figures are bent, stretched, shrunk,
or deformed in any way that does not create new points
or fuse existing points. That is, there is a one-to-one
correspondence between the points of the original figure
and the points of the transformed figure, and with conti-
nuity property the transformation carries nearby points
into nearby points. A rubber band can be deformed into
a circle or a square that topologically is the same, but it
is not topologically the same as a figure eight. As another
example, by tracing a circle on a flat surface, we can pre-
serve the inside and outside areas, but on a doughnut-like
surface, inside a circle is its outside.

Exterior Calculus:

Two major branches of calculus are: interior calculus

 Concepts in Apparent Worlds 93
that deals with the operation of the dot (·) product, which
has various names of scalar, inner, and direct product
such as, A · B; and exterior calculus that deals with the
operation of cross (×) product, which has various names
of exterior, outer, vector, skew and the antisymmetric
wedge (∧) product such as A ∧ B.
Another important development of geometry during
the last 2000 years is: the concept of “geometric object”;
every physical quantity can be described by a geometric
object. This was first presented by Klein and formulated
clearly by Whitehead (1932). Points, curves, vectors, dif-
ferential form or “1-form”, metric tensor, gradient ∇ in
flat spacetime, and symmetric covariant derivative oper-
ator ∇ in curved spacetime are geometric objects. “1-
form,” first rank tensor, is a linear function of vectors,
and a simple example of that is the gradient or exte-
rior derivative “df,” which represents a change in f in
an unspecified direction as the elementary “differential”
number df, but needs a specified directional vector v to
be reduced to a number. d is called exterior differentia-
tion or exterior derivatives of differential forms. Metric
tensor is a machine with two slots for inserting vectors:

slot1 slot2
↓ ↓
g( , )

For example:
g(u, v) = scalar product of u and v or u · v
g(u, u) = squared length of u denoted by u2

Mathematics of differential forms is called exterior

calculus. Pictorially, differential forms are intersecting
94 Eventics
stacks of surfaces. Differential geometry and in particu-
lar differential topology is a branch of mathematics, which
uses the geometric objects to study differentiable mani-
fold. This mathematics is widely used in modern physics,
in particular, in relativistic mechanics. (See Gravitation
by Wheeler et al. for details).

Operator:

Mathematics essentially means the existence of an al-

gorithm, which is much more precise than that of ordi-
nary language. As discussed earlier, language is a highly
developed form of symbolism. One of the main tasks
man has to deal with his apparent worlds has been to
bridge between the qualitative and quantitative orders,
for which ordinary language and mathematical language
have been developed, respectively. The unique word that
carries both quality and quantity features and ties these
two languages together, is the celebrated word ‘‘value.”
All men’s thoughts can be expressed in a concise or-
der by the mathematical operations. Mathematizing is a
creative activity of man like language and art. But, the
advantage of mathematics is that the phenomena most
diverse from a qualitative point of view exhibit identical
mathematical properties. As we mathematize language,
there will arise orders, measures, and structures within
the language. These orders, measures, and structures are
different from that perceived in common experience and
explicate order. In this language, we do not regard terms
like ‘particles’, ‘charge’, ‘mass’, ‘position’, ‘momentum’,
etc., as having primary relevance.
The fundamental language of mathematics is the
 Concepts in Apparent Worlds 95
mathematical operation. Mathematics is an operational
technique. That is, it is an operation of an operator
on an entity (function). The condition asserted by the
operator along with the corresponding value establishes
the foundation for that branch of inquiry and interest. To
express the character of an entity in symbolic language,
we make an operation on an entity and state the value,
which that entity assumes by this operation. Mathemat-
ically, we use equality expression:

O X = V X
operator value
For example:

1. 1op X = 1e X or X = X Unit operator

operator eigenvalue

2. Vector transform Linear operator

3. Differential calculus Differential operator

4. Integral transform Integral operator

which includes operational
mathematics in complex variables

5. Other familiar operators are:

arithmetic operator; gradient operator;
variation operator, rotation operator.

We have to distinguish the operator (a mathemati-

cal operation) from the entity (a function) on which it
operates. The word transformation is used to describe a
simple geometric change within a given explicate order.
The transformation is implemented by: the operators
96 Eventics
such as displacement operators, rotation operators and
dilatation operators. The word metamorphosis is used
to describe implicate order in terms of different kinds of
operations than translations, rotations, and dilatations.
It indicates that this change is much more radical than
the change of position and of orientation of a rigid body;
it is more like the change from caterpillar to butterfly.
As an example, the mathematical operator of deriva-
tive represented by d/dx acts on a function—say x2 gives
a new entity 2x. Certain functions behave in a peculiar
way with respect to an operator. Functions (entities)
that are merely recovered by a given operator to them
are known as the “eigenfunctions” of this operator,
and the numbers by which the eigenfunctions are multi-
plied after the operation are the “eigenvalues” of the
operator. For example, operation of derivative operator
d/dx on function “ e3x ” gives “ 3e3x ”, i.e., returns to
the original function (eigenfunction e3x) multiplied by a
number, eigenvalue 3.
As another example, the unit operator (1op ) acting on
an entity (function) X gives a new function X, which is
the eigenfunction of unit operator, and unit value (1) is
the eigenvalue of that unit operator. This is a process to
express the character of entity X (a characteristic func-
tion) by the means of characteristic value (eigenvalue).
Character is the combination of qualities or features that
distinguishes one thing from another. The above condi-
tional (implied in unit operator) identity also contains
the foundation of the world of oneness that:
In the universe of physical and non-physical
quantity and quality, unity operation on
any entity gives a unit value for that entity.
 Concepts in Apparent Worlds 97
Actually, the word universe is uni + verse meaning
“turned into one,” derived from the French univers and
the Latin universum and translated from the Greek “to
holon” (the whole). This unit operational condition with
the property of oneness in the universe is equivalent to
the unconditional assertion of X = X discussed earlier.
Therefore, the entire world of oneness is an eigenvalue
problem similar to the frequency analysis in vibrations
and wave propagation problems. This is another reason
that some scientists refer to events as frequencies. The
superworld (omniwholeworld) is mathematically repre-
sented by the eigenfunction of the unit operator 1op with
eigenvalues of a “single” unit (1) value, which is obtained
by repeating the unit operator.
To each operator there corresponds an ensemble, a
“reservoir” of numerical values; this ensemble forms its
‘‘spectrum”. A spectrum may be discrete or continuous.
This spectrum is “discrete” when the eigenvalues form a
discrete series. For example, a spectrum is discrete for an
operator with all the integers 1, 2, . . . as eigenvalues; and
is continuous when it consists of all the numbers between
0 and 1. All functions (entities) described by vibrations
and waves are eigenfunctions with a discrete and a con-
tinuous spectrum, respectively. The eigenvalue problem
addresses the search for some entity (the eigenfunction),
which remain unchanged under the action of a known op-
erator, except for multiplication by a scalar constant (the
eignvalue), which is its value for that operator. For ex-
ample, in vibration problems a mass-stiffness matrix can
operate upon the modal amplitudes eigenvectors yield-
ing the natural frequencies eignvalues. The axes-rotation
matrix operates on the principal axes eignvectors yielding
98 Eventics
the principal moment of inertia eignvalues.
Similarly, the quantum mechanical analysis of atomic
systems is primarily an attack on the eigenvalue prob-
lem. One of the foundational postulates of quantum me-
chanics is the principle of quantized, which states: in-
formation about the system’s state resides in an eigen-
function rather than in an equation of motion, and the
physical observables in a system may assume only such
values as are defined by the eigenvalues associated with
the eigenfunctions. Mathematically, the eigenvalue equa-
tion, which also involves derivatives, is:

Ô X = Eo X

or the familiar equation:

D̂ ψ = ED ψ

where Eo (the eigenvalue) represents the possible values of

the observable (the parameter) Ô, and X (the eigenfunc-
tion) generates information about the state of the sys-
tem. The caret indicates that a variable (parameter) in
classical physics has been replaced by its operator as dic-
tated by the principle of operator correspondence. This
last principle states that: for each relationship among
physical variables in classical mechanics when no deriva-
tives are involved, there is a corresponding relationship in
quantum mechanics where the variables are replaced by
appropriate operators. Two examples of the qualitative
aspects of the quantum eigenvalue problem are: when the
observable item of interest is the position x of a particle,
then
x̂ X = Ex X
 Concepts in Apparent Worlds 99
and when the observable item of interest is the momen-
tum p of a particle, then

p̂ X = Ep X

As far as Eventics is concerned, the so-called phys-

ical laws described in classical physics are also a set of
postulates similar to quantum mechanics. Variables in-
volved in these postulates are to be interpreted as math-
ematical operators.
In classical mechanics, the state of the system changes
in smooth, continuous, differentiable fashion, and the
equation of motion furnishes a complete description of
the system. In quantum mechanics, the permitted
discrete states (the quantized states) are defined by an
eigenvalue equation. That is, the variables that describe
the behavior of particles change by discrete intervals
rather than continuous intervals. This implies that the
classical mechanics and the quantum mechanics at two
separate levels touch näively on two different aspects of
continuous and discrete orders of our apparent worlds.
With the use of computer, the scope of mathematics
is continuously expanding and tedious operations become
simple. This is achieved by application of Symbolic Ma-
nipulation Programs that can perform mathematics in
the symbolics of algebra, calculus, matrices, and tensor
analysis. Symbolic Manipulation Programs can be used
in developing new mathematical theories. They provide
a large and growing knowledge base of definitions and
algorithms spanning all branches of mathematics. They
can be also expanded to include new definitions, rules,
operations, algorithms, etc. Because of the wide scope
of Eventics, usage of Symbolic Manipulation Programs is
100 Eventics
inevitable for carrying out the Eventics algorithm.

6.2.5 Quantitative Concepts

Qualitative Percepts
Quantitative concepts emerge from our practice of apply-
ing numbers to what we call natural phenomena. This
is an attempt to construct the relations between entities
in such a way that often we refer to them as the laws of
nature. This occurs in the realm of apparent worlds in
which things could be, at least theoretically, separated
from each other and counted. A similar process occurs
for the qualitative percepts. However, qualitative per-
cepts come to our attention so directly that we consider
them as part of ‘‘nature”— such as colors and etc. The
Quantum question is the physics aspect of the world
from quantization of the world. The Qualtum question
is the mystical aspect of our apparent worlds from qual-
itization of the world. For any entity, we first develop
a qualitative percept of that entity such as space-percept
(Sp ) and then develop quantitative concept of that entity
such as space-concept (Sc ). Perceptual space is the space
of a conscious being who is experiencing or recording sen-
sation. Conceptual space has no existence except in the
mind of man who is creating it by thinking of it. How-
ever, only by the quantitative concept can we construct
relations between the entities.
For example, without the derived concept of tempera-
ture we have to speak of something as “very hot”, “hot”,
“warm”, “cool”, “very cold” and so on. The quantitative
concept of temperature increases the efficiency of our vo-
cabulary. This can be done also for colors and etc., as
 Concepts in Apparent Worlds 101
evidenced by computer usage such that any statement
and item is converted into logical binary numbers. The
concept of temperature, originally taken as a qualitative
expression of heat sensation, became quantitative notion,
and finally formed an integral part of the kinetic theory
of matter.
The advantages of quantitative concepts are so great
that no one today would think of proposing to abandon
them and return to a prescientific qualitative language.
We want to make them more and precise as the science
advances. However, we should not fail to realize that
quantification (counting and measuring) is a human ac-
tivity imposed on our knowledge of reality. The quanti-
tative concepts enable us to formulate quantitative laws.
Expressing man-made nature by quantitative concepts—
concepts with numerical values—we set up procedures for
arriving at those values. The simplest way is counting.
Based on our ten fingers we adopted the decimal number
system—man is the measure of all things. The more
refined procedure is measurement. The quantitative con-
cepts give values that: are expressed by rational num-
bers (integers and fractions) and irrational numbers, and
makes possible the application of powerful mathemati-
cal tools, such as calculus, and increases the efficiency of
the scientific method. This is increasingly noticeable by
the advancement of computer technology and its appli-
cations.
Both summative and constitutive characteristics are
pertinent to our concept development. Summative char-
acteristics of an element are obtained by means of sum-
mation of characteristics and behavior of elements in iso-
lation. Examples are weight, and heat as the sum of
102 Eventics
movements of molecules. Constitutive characteristics are
those that are dependent on specific relations within the
complex, such that we must know not only the parts, but
also the relations between them. An example is stress-
strain relationship in an element.
We have concepts, such as length and weight whose
magnitudes can be combined or joined to produce a new
magnitude. These are called extensive magnitudes.
There are also other concepts to which this operation
does not apply, such as temperature, pitch of sound and
hardness of bodies; those are called inextensive or non-
extensive magnitudes. Spatial length, for example, is ex-
tensive magnitude, i.e., by joining two line segments, a
and b, we have:

L(a ∗ b) = L(a) + L(b

Some extensive magnitudes are additive such as ve-
locity in classical physics, but some extensive magnitudes
are not additive, such as relative velocity in the special
theory of relativity such that:
V1 + V2
V3 =
1 + VC1 V2 2
which is additive in the first order of approximation
V3 = V1 + V2 leading to classical physics. Or by dividing
both sides by the speed of light C:
V1 /C + V2 /C
V3 /C =
1 + V1 /C × V2 /C
which is comparable with hyperbolic tangent addition:
T anhθ1 + T anhθ2
T anh(θ1 + θ2 ) =
1 + T anhθ1 × T anhθ2
 Concepts in Apparent Worlds 103
That is, by letting V1 /C = T anhθ1 and V2 /C =
T anhθ2, then V3 /C = T anh(θ1 +θ2 ) and θ1 and θ2 (called
rapidity) are additive.
Also, considering the usual concept of length, we can
say length is an extensive additive magnitude. That is:

L(a ∗ b) = L(a) + L(b)

Joining Adding

The customary procedure of measuring can be ap-

plied to yield a measured value of any positive rational
integers and fraction numbers. That is, the direct mea-
surement can give only values expressed as rational num-
bers. When we formulate laws, and make calculations
with the help of those laws, then irrational numbers enter
the picture. That is, they are introduced in a theoretical
context, not in the context of direct measurement.
The occurrence of irrational numbers is due to the
existence of a complex integrated quality of holoevent of
real world, which is translated into our apparent worlds
in terms of rational and irrational numbers. The irra-
tional numbers occur in terms of non-measurable quan-
tity and serial repetitions. When we abandon irrational
numbers and work only with rational numbers resulted
from direct measurement, we cannot use calculus and
formulate laws as differential equations. Hence, the dif-
ferential calculus conforms to the existence of the irra-
tional numbers in the real world. In that system, space
and time dimensions individually are discrete, and the
laws of physics would then deal solely with integers of
stupendous size. In each millimeter of length, for exam-
ple, there would be billions of the minimum unit. The
104 Eventics
values would be so close to each other that, in practice,
we would proceed as if we had a continuum of real num-
bers. In discrete process the minimum value for length
has been suggested as ‘‘hodon” and the minimum value
for time as ‘‘chronon”.

6.2.6 Space and Time

Space and time as instruments created by man are names
for the possibilities of certain relationship between occur-
ring events in our apparent worlds. The series of events
do not occur in pre-arranged space and time. Ordinary
relativistic mechanics incorrectly introduces the concept
of event in space-time; conversely, only Robb believed
in space-time in event and formulated the relativistic
mechanics on that basis. But, his approach has been
ignored by most physicists. Eventics takes on space-
time in event. In physics, all the phenomena of physics
happen or take‘‘place” within the framework of the space-
time continuum. In Eventics, all the phenomena (occur-
rences) of Eventics in real world occur within the holo-
event eventum and concurrently within the ominevent
eventum of omniwholeworld.
Space and time are derived from the primitive unified
concept of bulk space and modern space-time. There is
no limit mathematically to the number of dimensions a
space may possess. It is probably chosen to be three-
dimensional based on the perception of our own geome-
try. Space and time are convenient concepts intended
to assist us in acquiring knowledge about the events
with the hope of accessing the inner secrets of the events.
Therefore, in our system of knowledge of physical world,
 Concepts in Apparent Worlds 105
space and time are to be found in occurring universe
as the partial description of the events and certain re-
lationships between them. Separation of space and time
is an approximate operation to unified space-time, leav-
ing some properties inseparable under any circumstances.
It should not be supposed that time is another form of
space, or what four-dimensional space-time has the qual-
ity of our usual space and time. It is an entity with four
dimensions. We can construct mathematically a hypo-
thetical world of n spatial and m temporal dimensions,
and we can tell what can happen in that world. But,
we have no possible answer to what that world would
be like in our present human understandings. It is in-
teresting to note that Hinton expressed in 1880 that,
space is four-dimensional (x, y, z, w) and time is two-
dimensional (t, s), and questioned why not higher di-
mensions. Dunne(1959) introduced serial time with in-
finite dimensions, and Dobbs introduced “complex time”
in a sense similar to the two-dimensional time of Broad.
In complex time, the usual temporal dimension is called
“transition time” and the imaginary quasi-spatial time of
Minkowski is called “phase time”:

tc = t1 + i t 2

The original mixture entity of space and time was

very obscure and analogous to the pre-personal concept
of space and time in the early stages of child develop-
ment. Then, man in searching for simplicity developed
the concept of separation of space and time in order to in-
terpret the events within the scope of his understanding,
whereby he can benefit toward his advancement. How-
ever, the separate concepts of space and time gave man a
106 Eventics
very narrow picture of his apparent worlds, and provided
him only with limited knowledge about the events. As a
result, he tried to improve his position by introducing a
new entity—a special mixture of space and time, called
velocity. By means of these three concepts he hoped to
achieve better insight about events. Eventually, modern
physics wove these three concepts together and estab-
lished a unified concept of space-time that contains only a
special mixture of space and time, i.e., the speed of light,
in which the spacelike cut (slice), for example, through
spacetime gives a momentary configuration of space. And
finally, on the same ground, physics generalized this idea
by introducing the concept of metric, which serves a gen-
eral unification of space and time. Similarly, Wheeler
developed the concept of superspace, in which various
space configurations are represented by points within su-
perspace such that the spacelike slices through spacetime
lie on a single bent leaf of history and cutting its thin slice
through superspace. Nevertheless, the original concept of
mixture of space and time was more complex and has not
yet been accommodated.
According to Kant, space is largely a creation of our
own minds, and space and time are not objects we ob-
serve, but ‘forms’ to which experience must conform if it
is to be intelligible. Newton imagined time in the same
manner as his predecessor, and to carry out his dynam-
ics he assumed: absolute, true and mathematical time of
itself and from its own nature flows equally without rela-
tion to anything external, although, ‘‘flow” must be con-
sidered with respect to a reference frame. He assumed
it this way in order to formulate equations of motions,
and then and only then could he say, ‘a train will be at
 Concepts in Apparent Worlds 107
this station at 7 pm’; otherwise, if he had an acceler-
ated time (clock), then the train will be there at 11 pm
(say). Einstein postulated that the speed of light, as
the fastest communication, is the same for all observers
at rest or moving uniformely in a straight line. Therefore,
in both Newton’s and Einstein’s physics, it is assumed
that space spreads uniformely in a space continuum, and
time flows uniformely in a time continuum.
Our common-sense concepts of space and time had
to be considerably modified when the behavior of matter
at very small distances was investigated. The usual con-
cepts of the separate space and time are unacceptable;
instead, they must be combined into a four-dimensional
space-time continuum. On the other hand, over very
large distances and for large masses, space-time becomes
distorted by the matter present. Similarly, other condi-
tions require other modifications to our concepts. Space
has been considered as a continuum (manifold) that can
be covered by a complex, which is a form of explicate or-
dering of space. At the ultimate extreme, supercollapsed
objects or black holes can make time stand still in their
vicinity. It is also true to say that time in the microworld
will never be the same as time in the macroworld. In our
everyday world, time is continuously measurable. But,
in the world of subatomic particles, time is manifested
as a mathematical symbol, entirely unrelated to the time
measured by a wrist watch.
Space is not just a simple “container”. It is the total-
ity of the relationships between the bodies we perceive.
This is true for time and for inseparable whole space-
time.
At holoevent the idea of common time makes no
108 Eventics
sense, since there exists absolutely nothing around that
can be used to mark it off with. That is, when there are
no series of events, then there is no time, and the question
of simultaneity comes about only in our apparent worlds
where we have the series of events and the introduction
of time.
The usual relativity theory uses the space-time con-
tinuum and is concerned with one aspect of the physics.
The quantum theory, in a sense, uses the separate con-
cepts of space and time. Both theories introduce some
relational concept between space and time variables and
bring about certain advancements in science. How-
ever, these theories do not go far enough as required
by Eventics. These radical alterations of our common-
sense expectations have been forced upon us by our use
of the scientific method. Alterations in our mode of ex-
planation of the universe have always been due to a clash
between predictions mode by our scientific theories and
actual experimental observations.

6.2.7 Units of Space and Time

To develop the concept of length we need to introduce a
unit of measurement. Customarily, we choose a relatively
rigid body as our standard measuring rod because this
choice resulted in a greater simplicity of our ‘‘natural”
laws. With our present knowledge, if we choose to take
a rubber rod as our unit of length, we would find very
few bodies in the world that were relatively rigid to our
standard, and our description of nature would, therefore,
become enormously complicated. For this purpose we
need a rigid body that always remains exactly the same
 Concepts in Apparent Worlds 109
length, and one that will not alter its shape or size. How-
ever, a “defined” rubber-like unit of length and time could
bring some new descriptions of the world within the hu-
man knowledge or make some existing ones simpler, al-
though the circular process of defining this unit is very
complex. In such a system of units, some motions, for
example, appear motionless, similar to, but not the same
as the idea of relative motion with respect to a moving
reference frame. There is no logical reason preventing us
from choosing the rubber-like rod for measurement and
then paying the price by developing a complex formula-
tion to deal with a world of enormous irregularity. There-
fore, the choice is conventional.
Similarly, if we choose a length as our unit, regardless
of changes in its temperature, magnetism, velocity and so
on, then we are again confronted by a complex process.
Therefore, in physics, for simplicity, we introduce correc-
tion factors depending on such changes, and deal with
‘‘natural” laws corresponding to a relatively rigid body
measurement. For example, we formulate the ‘‘natural”
laws based on a rigid length Lo at normal temperature
T , then we introduce a correction factor for the length at
different temperature by the following linear relationship
or other higher order relationships:

L = Lo [1 + α(T − To)]

Therefore, two lengths are additive only when they

have the same conditions of temperature, magnetism and
etc. Let us define a rod as rigid when the distance be-
tween any two points marked on the rod remains con-
stant in the course of time. But, we would have to intro-
duce the concept of length in order to determine that the
110 Eventics
length remains constant. It is seen that the constancy
of length depends on the concept of time, temperature
and other items. Therefore, we are trapped in a sort of
circularity. To escape this vicious circle, we adopt the
approximation procedure, and start out with a relative
instead of an absolute concept. We find, empirically, that
there is one very comprehensive class of bodies that are
approximately rigid relative to each other. Conveniently,
we live in the apparent worlds where all metals are rel-
atively rigid with respect to each other. Then, by itera-
tional operation we take one of metals as the rigid body
measurement of our standard unit.
With respect to time measurement we also have to go
through iterational operation and adopt an approximate
standard of unit. The joining operation of time intervals
is very complicated, because time as a separate entity
does not have a hard edge that can be put together to
form a straight line, For example, there is no way to join
the intervals of two separate events that have occurred
not adjacent in time. The best we can do is to represent
the two time intervals on a conceptual scale. Suppose we
have two events a and b, and that the initial point of b
is the same as the terminal point of a so the two events
are adjacent in time. In a conceptual way we join these
two intervals as:

t(a ∗ b) = t(a) + t(b)

To determine the unit of time we use some type of

periodic process involving a sequence of events. But, we
have to have a method for determining equal intervals
of time of successive occurrences. In this case we are
also so trapped in a sort of circularity that we adopt an
112 Eventics
approximation procedure based on iterative operation.
Consequently, our choice of measurement of length
and time is a matter of convenience and assumption in
trying to obtain a simple description of the world. It is
our passion for simple laws that has induced us to adopt
them regardless of the inner quality of holoevent of the
real world.
Chapter 7

Eventics of
apparent worlds

In apparent worlds, everything starts out from dualism:

when we even express a “word” we imply the dualism of
“that word” and “non-that word”. A point on a sheet
indicates that point as one and the background sheet as
the second (dualism) point.
In our simplified apparent worlds, by the influence of
our separated senses we introduce a series of concepts in
connection with a series of events. Advancement of our
knowledge in the domain of our apparent worlds leads
us into the unification of these concepts and the estab-
lishment of a more fundamental concept in our apparent
worlds as an interweaving bundle of all of our concepts
with holistic properties. This fundamental concept can
be referred to as a bundle of events Eb . As we approach
the holoevent, this fundamental bundle of concepts con-
verges to nothing because none of our senses apart has
any meaning in the real world of holoevent, and our con-

113
114 Eventics
cepts including our own ‘‘existence” vanish in the context
of the real world, (see Figure 7.1). When we view the
world by our prescribed tools (our concepts) we will ap-
proach nothingness as approaching the beginning and
the end. Then, our apparent worlds are dependent upon
what horizon we aim to view. As Lao Tzu said: endless
the series of things without name on the way back to where
there is “nothing”. It should be noticed that nothingness
(that contains everything) is opposite to nihilism (that
denies everything).

. .................
.. ........................................................
. ............................... . .

Figure 7.1: Bundle of Events

Then, we must be transposed to nullity by approach-

ing the holoevent and by entering into the real world, for
there are no apparent worlds in the domain of real world.
This is the main proposition of Eventics in the domain
of our apparent worlds, which constitutes the fundamen-
tal principle of nothingness in Eventics.
 Eventics of apparent worlds 115
7.1 PRINCIPLE OF
NOTHINGNESS
Eventics of our apparent world begins with the follow-
ing principle of nothingness describing the events in our
apparent world:
The bundle of the series of events
of our apparent world responsible
for all our concepts converges to:
NOTHING.

Supreme woleness eventum

❩
✆
Apparent world ❩
≈× ✘
✘
❩
× ⑦
❩
❀
✟ Real world
·· ··❍≈
≈
·· ··❍×
×
×
✟
≻
✟
✟≻
·✟
✟
✟
··❍
✟
✟
✟
✟
≈×
·· ··❍
≈×≻
❍
≻
·❍
✟
✟ ≻
·
·≻
✟
❍
✟
❍
✟
❍≻
✟
❍
✟
❍
✟
❍≻ ≻ ≻ ≻≻ ✏✶ ∼
✏
✙❈
≀
≈×
≈×
· ·❍≻
·· ··❍
✟
✟≻
·❍·✟
❍
✟
❍
❍
✟
❍
❍
❍☎
·❍❍ ✏✏✏
✏ ≀ ❈❖
✙
×
❀
❍ ✏
Holoevent
❈
Omnievent

This principle symbolically can be expressed in the

following way. Nothingness is symbolically expressed by
the symbol of cipher (0). Now, when the subject of
concern is the nothingness, the unconditional assertion
X = X, or the conditional world oneness described
earlier is expressed by:

0 = 0
or
0 = Nothing
116 Eventics
where, ‘‘Nothing” represents the qualitative approach-
ing value for the bundle of events Eb . Our universe is
filled with nothing or no-things (left side), it is a vast
field of no-thingness in which everything is (right side);
then:
holistic
0 ≍ Eb
approach

in which the bundle of events Eb is a holistic mixture of

the series of events occurring in our apparent worlds:

holistic K holistic K holistic K holistic

Eb ≍ ⊲⊳ ⊲⊳ ⊲⊳ . . .
system system system system
| {z }
holistic system assemblage

which reads: the bundle of events Eb is a holistic sys-

tem of the holistic system assemblage of series of events.
Symbol (≍) is a replacement for (=) and symbol (⊲⊳) is a
J
replacement for (+), and ( ) represents the conceptual
entities.
With the advancement of our knowledge, this bundle
of events Eb ultimately is solidified into the holoevent,
and is expressed by a single whole entity when it be-
comes out of the grasp of human beings and turns to
nonexistence (nothing) in his framework. The basic ele-
ment (eventon) of the holoevent is all-things–all-times–
all-places–matter–mind–past–now–future–everytime–
here–there–everywhere–others . . . . . . .
However, our tendency is toward the resolution of events
into independent elements by bypassing the relations be-
tween them, namely, decoupling them and replacing the
 Eventics of apparent worlds 117
holistic
symbol ( ⊲⊳ ) by (,). This is similar to the “grating”or
system
“sieving” in classical physics classifying the world by state
and substates corresponding to the elements of the ag-
gregate.
For example, physics, dealing with physical events,
considers matter event in isolation and transfer it to our
apparent world by simplest possible form of transforma-
tion, using the constant speed of light c, in the form of
material energy E: E = mc2. In this sense, the material
energy E and mass m are not just inter-convertible; they
are intended to be the same thing with different units,
using the constant speed of light for their unit adjust-
ment. The process of transformation here is a special
case of the operational technique (arithmetical and func-
tional) in which only the multiplication operation of the
arithmetical operation is utilized.
In a more general case, the combined matter and mind
can be taken up, and by some operational technique the
material-mental energy can be introduced.
118 Eventics
7.2 Eventics of Human
Concepts
In the apparent world of human knowledge the bundle of
event Eb is conveniently discretized by the holistic lump
holistic
( ⊲⊳ ) of the series of events. Thus far, based on our
lump
present knowledge, capabilities, and understanding, we
have proceeded with the series of approximations by the
following discrete representations.

holistic
{Physical events ⊲⊳ . . . . . .}
lump

— world from without —

holistic
⊲⊳ {Psychological events
lump
holistic
⊲⊳ Religious events
lump
holistic holistic
holistic ⊲⊳ Mystical events ⊲⊳ . . .}
Eb ≍ lump lump
system

— world from within —

holistic
⊲⊳ {Social events
lump

holistic holistic
⊲⊳ Political events ⊲⊳ . . .}
lump lump

— interactive world —
 Eventics of apparent worlds 119
At this level, the serial (in the broader sense) charac-
teristic of the bundle of events Eb becomes evident. This
serial order of events, extending to all levels of occur-
rences, appears in several different categories and plays
the essential role in the concept development, using the
approximation method. The number of terms in the se-
ries and their relationships that appear significant for our
investigation depend on the level of advancement of our
knowledge. Nevertheless, the holistic system theory is
applicable to all events of different categories, both indi-
vidually and as a whole. In this system, everything is de-
terministic and predictable (pre-established). How pre-
cisely we can determine the future depends on how deep
we can grasp the holoevent and understand Eventics.
When we introduce time dimension in our apparent
worlds, we commit ourselves: to our ordinary perception
that the future is undetermined and modifiable by our
will; or to classical physics in which determinism fixes
the future as much as the past; or to quantum mechan-
ics that indeterminate and statistical propositions infer
from the present to the past and from the present to the
future. It was correctly suggested by Dunne that the
future event has, in some sense, already taken place, not in
time as we know it, but in the time in which this time unrolls
(unfolds) itself. The undeterministic world is created by
our concept of fragmentation.
Customarily, science views these events as so isolated
that it assumes nullity is satisfied for each class indepen-
dently. As a result of this decoupling, none of the existing
theories, simple or complex, special or general, provide
complete descriptions of our apparent worlds, and the
real world. And obviously, they are prohibited to deal
120 Eventics
with superworld. This is the task of Eventics.
Science, in this context, emphasizes this fragmenta-
tion and expresses our thinking in terms of theories. The
word theory is derived from the Greek theoria, which has
the same root as ‘theature’ meaning to view. Thus, the-
ory is a form of insight, a way of looking at the world, not
a form of knowledge of how the world is. Our theories are
ever-changing forms of insight, giving shape and form to
experience. Experience and knowledge also are one pro-
cess, which can be referred to as experience-knowledge
(two inseparable aspects of one whole). Our predictions
that come true for us cannot be based on scientific ob-
servations alone. Of course, the word prediction, as well
as the results of prediction is in reference to our custom-
ary time scale. Otherwise, it is a comprehension of that
which has occurred, is occurring, and will occur with no
time element inherent.
The belief that theories give true knowledge about
reality as it is leads us to confusion and to approach na-
ture, society, and the individual in terms of fixed and
limited forms of thought. We should not regard our the-
ories as a direct description of reality as it is. Every form
of theoretical insight introduces its own essential distinc-
tions and differences. We normally treat these differences
and distinctions as divisions, implying separate existence
of the various terms. This leads to the illusion that the
world is actually constituted of separate fragments, which
will cause us to act in such a way, that we do in fact pro-
duce the very fragmentation implied in our attitude to
theory (a circularity process.) We should regard these
differences and distinctions as ways of looking, as guides
to perception; then they do not denote separately exis-
 Eventics of apparent worlds 121
tent entities or substances.

Everything is connected with everything

else in a delicate and complex web of in-
terrelationships as one whole.

Wholeness is real, and fragmentation is the response

of this whole to man’s action, guided by illusory percep-
tion, which is shaped by fragmentary thought. That is
because the reality (event) is whole. We have to be aware
of the fact that with our fragmentary approach we will be
answered with the corresponding fragmentary response,
and with the whole approach we will be answered with
whole. This does not mean an integration of thought or
a kind of imposed unity implying another fragmentation.
Rather, all our different ways of thinking are to be con-
sidered as different ways of looking at one reality (event).
No observing system can observe itself observing. The
seer cannot see itself seeing, It is for this reason that at
the basis of all such dualistic attempts we find only un-
certainty and incompleteness: at the foundation of the
physical world, the Heisenberg uncertainty principle;
and at the foundation of the mental world, the Gödel
incompleteness theorem.
In Christian wording, by St. Bonaventure and Hugh
of St. Victor, human beings has three eyes: the eye of
flesh, by which he perceives the external world; the eye of
reason and mind’s eye, by which he attain a knowledge
of philosophy, logic, and mind itself; and the eye of con-
templation, by which he rises to a knowledge of transcen-
dent realities. Similarly, perennial philosophy describes
three realms: the gross (flesh and material), the subtle
122 Eventics
(mental and animic), and causal (transcendent and con-
templative). The truth in the domain of each eye can
be checked only with its own eye. Sensation of physical
world, reason and contemplation of world from within,
disclose their truths in their own realms. This is the
greatest shortcoming of the separation of these realms.
Only unified holistic knowledge of Eventical reality will
direct us toward the unreachable ultimate truth of holo-
event and omnievent. For example, mathematics is a
nonempirical knowledge or a supraempirical knowledge.
It is discovered, illuminated, and implemented by the eye
of reason, not by the eye of flesh. For mathematicians,
statements are viewed as statements of logical relation-
ships. As Whitehead said: most of the mathematics is
transempirical.

7.3 Physical Events

a case of world from without

In concerning with world from without, in first order

of approximation we are only concerned with the first
phenomenon of the bundle of Eb :
holistic
0 ≍ Eb
approach

1st order discretization d1 :

d
0 ≍ {Physical events}
approach
 Eventics of apparent worlds 123
and then we expand this “physical events” in serial order
by discretizing these phenomena with various order of
approximations and by developing the concepts suitable
to our level of understanding.

2nd order discretization d2 :

d holistic
0 ≍ {(Spacetimematterothers) ⊲⊳ . . .}
approach lump

3rd order discretization d3 :

d holistic
0 ≍ {Space-time ⊲⊳ Matter
approach lump

holistic holistic
⊲⊳ Others ⊲⊳ . . .}
lump lump

4th order discretization and decoupling d4 :

d/d
0 ≍ {Space, Time, Matter, Others, . . .}
approach

holistic
where all entities are discretized and ( ⊲⊳ ) is replaced
lump
by (,).
We realize that each order of approximation contains
a general mixture of the pertinent concepts in order to
approach nullity. However, we group (assemble) together
only those concepts that appeal to us to be within the
scope of our apparent worlds. This assemblage is ob-
tained by certain operational technique (arithmetical and
124 Eventics
functional “ ; ”) by a whole lump (more than a sum) of set
of entities (concepts, and conceptual operations). This
set forth the foundation of our apparent world (apparent
physical world in this case). Furthermore, normally we
simplify the whole assemblage (lump) of the entities that
has holistic property, as a collection that implies a sum
of the parts.
Thus far, in the realm of physical world, science uses:
either two terms space-time and matter of the third order
(d3 ) with decoupling and a partial holistic view as in the
theory of relativity, where matter and space-time are
interchanged by a metrical operation; or three terms
space, time and matter of the forth order d4 as in the
Newtonian physics. It groups these entities and their
derived concepts together by means of operational tech-
nique “ ; ”:
holistic
By decoupling d3 , i.e., replacing “ ⊲⊳ ” by “,”
system

d/d
0 ≍ {Space-time, Matter, Others, . . .}
approach

and grouping it:

group
0 ⇐= {A[s − t] ; Bv ; Ca ; . . . ; . . .}
| {z }
e3
| {z }
en

in which velocity v and acceleration a are derived con-

cepts of space and time; and A, B and C contains other
concepts such as matter.
 Eventics of apparent worlds 125
7.3.1 Present Physics (Galilean)
Third Level Physics
Primitive but scientific man only dealt with first level
physics (e1) where only space and time were included
in the crude presentation of physical world. Ancient
crude scientific presentation of second level physics (e2)
included space, time and velocity. These presentations
provided very incomplete pictures of the physical events
such that physics did not advance very much for several
centuries. Since Galileo, the importance of the second
order relation between space and time, i.e., acceleration,
has been recognized, thereby, the first revolution in sci-
entific thought took place. While Newton mentioned
about the third derivative between space and time, he
made no attempt to give it a physical meaning. The
neglect of the higher derivatives was because of the be-
lief, in this level of physics, that they are not useful for
prediction.
Prescientific man was aware of d3 order, but only had
a vague idea of it. Scientific man before Galileo and after
Galileo dealt with d4 order until Einstein introduced
relativity theory where a special limited d3 order in a
more definite fashion was taken up. The d3 order used
in modern physics covers classical physics including rel-
ativity theory. At this level, thus far, among all possible
e1, e2 , . . . , en , only e3 has been chosen for investigations,
which establishes the foundation of physics to date:
group
e3 : 0 ⇐= A[s − t] ; Bv ; Ca

in which v is the first order relation between space and

time (velocity), a is the second order relation between
126 Eventics
space and time (acceleration), and A, B, C are metri-
cal parameters that can include other concepts such as
matter (mass). In Einstein’s general theory of relativ-
ity, matter is not an independent substance placed into a
pre-existing space and time. His matter is simply an ex-
pression of the curvature of space-time. In Eventics, and
in the five-dimensional order, matter is a certain mode of
space-time-matter.
Present day physics, including Newtonian, relativis-
tic and quantum physics and their extensions, are based
on this level of approximation to the physical events, i.e.,
the 3rd level physics. This is a simplistic approach to
physics, and since the fundamental definitions consid-
ered as the laws of nature attested by our experiments,
it often stated that the inclusion of higher order entities
makes the physics more complex and fruitless. Never-
theless, all various stages of revolution in scientific devel-
opment from Galileo to present day are only the results
of the different interpretations regarding these entities
in above relationship. The term with the acceleration
is defined as “inertia force”, and various theories and
definitions are introduced in physics that are associated
with two other terms. Among them are the definition
of “active force” and various field theories. This level
of physics that includes the term acceleration associated
with the wave motions. In this physics, when we admit
to the separate concepts of space and time, we integrate
the above relation over “time” and introduce the “mo-
mentum” equation; and similarly we integrate that rela-
tion over “space” and introduce the “energy” equation.
Therefore, the most influential concept that draws atten-
tion of all from laymen to scientists, i.e., the concept of
 Eventics of apparent worlds 127
energy, is a derived concept. It is a convenient defini-
tion that comes to existence by the integration operation
of the above approximate relation committing to the sep-
arate concepts of space and time. In spacetime physics,
the energy and the momentum would entangle. In space-
less world, this concept of energy is meaningless. In this
physics, we assure the full decoupling of mass and accel-
eration by assuming the acceleration to be independent
of the mass. As a consequence, we reach the assumption
of the equality of the defined gravitational mass and the
defined inertial mass—the so-called “principle of equiva-
lence”.
Newtonian, relativistic and quantum physics are theo-
ries, and all of these theories are inconsistent. Both quan-
tum and relativity theories imply, in a shallow sense, the
unbroken wholeness of universe, rather than the analysis
into independent parts. In relativity, movement is contin-
uous, causally determinate and well defined — existence
of separate events connectable by signals. In quantum
mechanics, movement is discontinuous, not causally de-
terminate and not well defined—committed to a well de-
fined quantum state. However, in quantum theory, the
latest in modern physics, and there is no consistent no-
tion of what reality may be that underlies the universal
constitution and structure of matter or event. Newto-
nian mechanics and its variations Lagrangian, Hamilto-
nian and Variational mechanics take on Cartesian order,
a coordinates system, which is suitable for an analysis of
the world into separately existent parts (particles or field
elements). The word ‘coordinate’ implies a function of or-
dering. This ordering is achieved with the aid of a grid.
Therefore, Cartesian coordinates system should not be
128 Eventics
applicable to relativity and quantum mechanics if they
imply the unbroken wholeness of the universe. Hence,
the Newtonian assumptions are more consistent then the
relativity and the quantum theories.
Physics uses the above relational concept as its foun-
dation in an attempt to provide a scientific description
of apparent physical world. In physics we adopt several
special functional operations that make the decoupling
of functional and arithmetical operation possible:

Newtonian Physics

This is the most simple case in which the terms are

functionally normalized and reduced to same quality that
physically and arithmetically are additive by arithmetical
operation (+):

e3 : 0 = A[s − t] + Bv + Ca

which is referred to as the equation of motion. In New-

tonian mechanics, as discussed later, C = −M(ẋ, x, τ )
is assumed to be constant and defined as a constant in-
ertial mass m. (See Appendix A for a new “physical”
interpretation of Newtonian mechanics, and in particu-
lar the consequence of the definitions of inertial mass and
inertia force).
Newtonian mechanics expresses three laws: “A body
in rest remains at rest and a body in motion remains in
uniform motion in a straight line unless acted upon by an
external force; the acceleration of a body is directly pro-
portioned to the applied force and is in the direction of the
straight line in which the force acts; and for every force there
is an equal and opposite force in reaction.”
 Eventics of apparent worlds 129
These so-called Newtonian “laws” are contained in
the above expression e3, which become explicit by ana-
lyzing the terms of that expression:
First: Ca is defined as “force” or the inertia force that
constitutes the second law of mechanics:

Inertia force Fi = C a = −mi a

in which mi is defined as the inertial (inert) mass.

Second: The negative of {A[s − t] + Bv} is defined as
“force” or the active force:

Active force Fa = Fa(v, s, t) = −{A[s − t] + Bv}

Third: by substitution we obtain what is usually de-

scribed as the third law of mechanics, and the equation
of motion of Newtonian mechanics:

0 = Fa + Fi

or

0 = Fa (v, s, t) − mi a

or

Fa(v, s, t) = mi a
active inertia

For example, in the case of the gravitation the active

force Fa is defined as:
 
GM
Fa = − mg
r2
130 Eventics
in which, G is a universal constant, M is mass of the earth
(in the case of Newtonian mechanics), r is the separa-
tion distance and mg is defined as the gravitational mass.
This is the Newtonian gravitational force law, which in-
dicates a particle of zero gravitational mass experiences
no gravitational force. It must be realized that the mass
property manifests itself in two opposite tendencies: one
is inertial mass in that it opposes motion, and the other
is gravitational mass in that it promotes motion.
Physics introduced several interpretations of Fa, among
which the concept of the “field” is the main focus of the
physics
  of today. In the case of the gravitation, the term
GM
− r2 is defined as the “intensity of the gravitational
field”, then:
(Intensity of gravitational field) × (Gravitational mass)
= (Inertial mass) × (Acceleration)
In this mechanics, to assure the full decoupling of
mass and acceleration, i.e., for the acceleration to be in-
dependent of the mass, we reach the assumption of the
equality of the (defined) gravitational mass and the (de-
fined) inertial mass—the principle of equivalence. Each
manifestation of mass is measured in a different way, but
the utmost precision of measurement has never demon-
strated any difference between the two numeric.
In Newtonian, time is reversible, i.e., a moment,
whether in the present, past, or future, is assumed to be
exactly like any other moment. Lagrangian introduces a
set of independent coordinates (generalized coordinates),
denoted by q (for chameleon) such that the equation of
mechanics involves only scalar functions of the coordi-
nates, rather than vectorial. Lagrangian is only capable
in dealing with holonomic system, either conservative or
 Eventics of apparent worlds 131
non-conservative, although able to accommodate some
simple nonholonomic constraints. When a constraint is
expressible as an inequality, then it is classified as non-
holonomic. A non-integrable constraint is only a simple
nonholonomic constraint that Lagrangian is able to deal
with. The holonomic constraint can be either time inde-
pendent (scleronomic) or time dependent (rheonomic).
Hamiltonian replaces the time derivatives of general-
ized coordinates q by generalized momentum p, which re-
duces the order of the mathematical system, from second
order to first order differential equations. Its feature is
that all coordinates become cyclic, a system that involves
position and momentum (a time order). Variational
mechanics is based on minimal energy, i.e., Hamilton’s
principle, which states that a conservative, holonomic
system always behaves such that the time integral of its
Lagrangian is minimal.

Relativistic Physics

Relativity as its foundation, normalizes the time vari-

able with respect to the space variable by utilizing the
concept of velocity, and specifically makes connection be-
tween the measure of space and time by the constant
speed of light. The parameter C = −M(ẋ, x, τ ) is de-
fined as a mass varying with velocity only, in terms of
the Newtonian constant rest mass Mrest and the speed of
light c:
Mrest
M=q
1 − V 2/c2

It states that no physical particle (tardons) can travel

132 Eventics
with a speed faster than the speed of light. Neverthe-
less, physicists introduced the special particles possessing
i
non-physical imaginary rest mass Mrest (a very different
mass), called tachyons (from the
Greek tachys, meaning swift), traveling faster than
light. It also introduces a metric (from the Greek measure)
as the foundation of geo-metrical concept of the apparent
world. This metric in tensor form is:

g(u, v) = scalar product of u and v or u · v

or in relation with elementary line element:

g = dS2 = dS 2
where in a special simple case:

dS 2 = ds2 − c2dt2
where, if we use different space (s) and time (t) of differ-
ent observers we obtain the same value for S (objective).
That is, we have an objective situation with regard to all
observers and with respect to real time t, in which the
quantity of interval dS and the form (quality) of dS 2 as-
sumed to be constant. In man made objective method in
physical realm, the results are the same for all observers.
The secret of the minus sign is that without it, we would
have subjective situation with respect to real time t.
And by changing the unit −c2dt2 = dτ 2 or dτ = icdt,
it becomes sym-metrical:

dS 2 = ds2 + dτ 2
which is a geometric interval in the complex variable re-
gion of:
 Eventics of apparent worlds 133

dS = ds + idτ

as
z = x + iy
where, if we use space (s) and time (τ ) of different ob-
servers we obtain different values for S (subjective). That
is, we have a subjective situation with respect to imagi-
nary time τ .
There are two ways to view dS. First, as a space-
like quantity with four dimensions of ds and icdt, where
physics imagines (implied in i) a space-like time entity
as a ‘‘real” entity, as in Newtonian mechanics. Second,
as the combination of two independent entities in the re-
gion of complex variables of “real” ds and “imaginary”
dτ , where physics imagines a complex (imaginary) world
as implied in dS = ds+idτ . Therefore, in either case, the
relativity physics develops an imaginary apparent world
rather than a real world, with a limiting value of speed
of light; or mathematically, physics works in a complex
(imaginary) region to deal with both space and time at
the same time. The above form (quality) for dS 2 is a
mere convention and indicated by the apparent world
“observation”. dS 2 can be positive, negative or zero.
Whereas, if we adopt a different code such as the an-
tilogarithm of dS 2 , then space-interval receives numbers
from 1 to ∞ and time-interval
√ receives numbers from 0
to 1. When we encounter −1 in our investigations, we
must remember that it has been introduced by our choice
of measure-code, and must not think of it as occurring
with some mystical significance in the real world.
134 Eventics
And e3 is conveniently written in the following form
called geodesic equation:

e3 : 0 = ∇u u

in which u = ∂u is directional derivative operator along

a
physical event curve (or tangent vector operator), and
∇ is symmetric covariant derivative operator (a geomet-
ric object) in curved spacetime. Geodesic is a physical
event curve in curved spacetime that parallel-transports
its tangent vector u along itself.
Using the concept of the geodesic deviation (relative
acceleration of geodesics), which measures the deviation
of one geodesic from another:

0 = ∇u ∇u n + Riemann(u, n, u) curved spacetime

0 = ∇u ∇u n flat spacetime

in which n is the geodesic separation, and in terms of the

perpendicular separation of geodesics ξ:

0 = D2 ξ/dτ 2 + Riemann(u, ξ, u)

And in terms of Einstein curvature tensor G:

0 = G − 8πT mass-energy is present

0 = G “empty” space
where Einstein G is given in terms of Riemann cur-
vature tensor R, which in turn is derived from connec-
tion coefficients Γ that in turn is calculated from met-
ric coefficients g1 ; and T is stress-energy tensor (density
of energy-momentum), which is also a geometric object.
 Eventics of apparent worlds 135
The region of the world in which g1 is approximately
constant is called flat region. The theory of this case is
called special theory of relativity (Einstein 1905). For a
given region where this condition does not hold we refer
to it as the general theory of relativity (Einstein 1916).
The general expression for dS 2 is:

dS 2 = gij dxi dxj

where in the case of curved space-time gij = g11 , · · · , g44

are all non-zero, and in the case of flat space-time only
g11 = g22 = g33 = −1 and g44 = +1 are non-zero. This
means that the quantity of interval dS and the form
(quality) of dS 2 are conserved from one reference frame
to another, that is:

dS 2 = −dx21 − dx22 − dx23 + dx24

= −dx1′2 − dx′2 ′2 ′2
2 − dx3 + dx4

Relativity uses the speed of light (as a limit) for its

foundation and describes the apparent world by a conical
world with a cone of light spread to past and a cone of
light spread to future from the source of light. This in
a way gives reason for our conical apparent worlds that
we live in, where the conical cross sections due Apollo-
nius (ellipse, parabola and hyperbola) with their related
mathematical descriptions (elliptic, parabolic and hyper-
bolic) provide information about the series of events in
our apparent world. In this context, when gravity acts
within the wall of the cone light, we “see” ordinary events.
When gravity acts outside of the wall of cone light, we
“feel” events in the ways that are normally considered to
be impossible. See Figure 7.2.
136 Eventics
❅ r❣
✇
❅ Inside
❅ Tachyon ✒
❅ Tardon ✒ ✛ Future cone light
❅
❅
❅⑤ Flash
Outside ❅ Outside
❅
❅✛ Past cone light
Inside ❅
t ❅
✻ ❍ ✟❅
❨❍ Light Barrier ✟✯ ❅

✲ s

Figure 7.2: Light Cone

At the point of singularity, such as the point of flash,

all law of physics relevant to our apparent worlds would
collapse whereas Eventics always governs. Physicists know
that there it is something other than space-time, but
they don’t know what it is. That “something” is the
holoevent (holoreality) of “real” world as described by
Eventics.
Beyond the singularity within the black hole is beyond
space-time, and beyond the singularity of holoevent is be-
yond the apparent world. Physics, which deal with space
and time or modern space-time, defines beyond as the be-
yond space-time. Whereas, Eventics asserts beyond to be
beyond any concept that we can ever dream up. Mathe-
maticians cannot describe what is beyond, but they know
there is a beyond. “Beyond all concepts including be-
yond space-time” is non-physical, unmeasurable, and is
Eventical.
 Eventics of apparent worlds 137
quantum physics

Heat radiation appears in the form of discrete units or

energy packets, Einstein called them “quanta” and thus
gave quantum theory its name. The quantum mechani-
cal analysis of atomic systems is primarily an eigenvalue
problem, governed by the eigenvalue equation obtained
from equation of motion with a special type of solutions,
similar to the frequency (modal) equation in Newtonian
mechanics. One of the foundational postulates of quan-
tum mechanics is the principle of quantized, which states:
information about the system’s state resides in an eigen-
function rather than in an equation of motion; and the
physical observables in a system may assume only such
values as are defined by the eigenvalues associated with
the eigenfunctions. Eigenvalues represent values of the
parameter (or observable) for which a solution exists, and
define the permissible physical states in which a system
may find itself. Mathematically, the eigenvalue equation,
which also involves derivatives, is:

0 = D̂ ψ − ED ψ

where ED (the eigenvalue) represents the possible values

of the observable (the parameter) D̂, and ψ (the eigen-
function) generates information about the state of the
system. The caret indicates that a variable (parame-
ter) in classical physics has been replaced by its opera-
tor dictated by the principle of operator coorespondance.
This last principle states that for each relationship among
physical variables in classical mechanics when no deriva-
tives are involved, there is a corresponding relationship in
quantum mechanics where the variables are replaced by
138 Eventics
appropriate operators. Two examples of the qualitative
aspects of the quantum eigenvalue problem are: when ob-
servable of interest is the position x of a particle, then

0 = x̂ ψ − Ex ψ

and when observable of interest is momentum p of a

particle, then:

0 = p̂ ψ − Ep ψ

and energy eigenvalue equation is:

0 = Ê ψ − EE ψ

and in a conservative, holonomic system free of time-

dependent constraints that energy is given by its Hamil-
tonian, H:

0 = Ĥ (q̂, p̂, t̂) ψ − EE ψ

7.3.2 Proposed Fourth Level Physics

The first extension of the scope of physics is suggested
here to deal with the higher class of problems. That is:

group
e4 : 0 ⇐= A(s − t) ; Bv ; Ca ; Dj

in which j is third order relation between space and

time—Jerk. Jerk is normally defined as a vector that
specifies the time rate of change of acceleration—the third
 Eventics of apparent worlds 139
derivative of space with respect to time. Every automo-
bile driver has direct experience with the third derivative,
by pushing the accelerator, applying the brake, or chang-
ing its direction he is changing its acceleration. This
physics, for example, is directly applicable to shock me-
chanics in its new formulation. This level of physics could
be also associated with the jiggling motions.

7.3.3 Proposed Fifth Level Physics

The second extension to the scope of physics is suggested
for other special class of problems. That is:

group
e5 : 0 ⇐=A(s − t) ; Bv ; Ca ; Dj ; Ek

in which k is forth order relation between space and

time—Kick. It is a vector that specifies the fourth deriva-
tive of space with respect to time. This physics, for ex-
ample is applicable to impact mechanics in its new for-
mulation. This level of physics could be associated with
Brownian motion.
Robert Brown noticed early in the nineteenth cen-
tury a motion in pollen grains suspended in water, similar
to motion of tiny particles of dust dancing in a beam of
sunlight. Brownian motion is a “high degree” of order,
which as seen by our senses is random and discontinu-
ous. As the degrees of order become high, we reach a
description, which is called ‘random’. Random should
not be called ‘disorder’; rather, it has an order of a high
degree. In that motion, it seems to us that the particles
140 Eventics
being kicked around by atoms and molecules attain “in-
stantaneous speed”, which implies velocity exceeding the
speed of light. To overcome this paradox and account
for these phenomena, the higher terms such as Jerk and
Kick should be included in describing the motion.
The development of higher order physics is necessary
in order to achieve better insight of the physical prob-
lems with higher intensity of interactions between the
man-made defined entities, and to eliminate the artificial
so-called “hidden variables.” In higher order physics, the
so-called hidden variables are illusions, as maintained by
Bohr. They were introduced by Einstein to describe
the Brownian motion and are resumed in quantum me-
chanics. At a certain level of the apparent world, the
Brownian motion appears to be totally random and prob-
abilistic, yet as soon as one moves to a deeper level—the
molecular level—the motion turns out to be totally deter-
ministic. Could the random process of quantum theory
result from a larger number of deterministic subquantum
events? Yes, similar to random vibration as a mixture of
deterministic vibrations with known frequencies. At the
level of holoevent with all terms included in the con-
sideration, there would be no Einstein hidden variables
nor subquantum hidden variables. All movements are
to be described from the very outset as more general
than Brownian motion so that the apparent continuous
motions would be the approximations to actually general
type of movements. In Eventics, we go beyond the role of
signal of relativity theory and quantum state of quantum
theory, and we are in a position similar to where
Galileo stood when he began his inquiries.
Of course, for new and future physical problems with
 Eventics of apparent worlds 141
highly entangled phenomena in reference to our frame-
work, the holographic view of holoevent is required to
provide the accurate formulation. In general, for the
high level problems the full course of Eventics should
be followed where holoevent para-holographically includes
physical and non-physical entities.
Working with higher order physics seems very com-
plex by using the ordinary mathematical tools. The com-
puter aided symbolic algorithm (such as Symbolic Manip-
ulation Program) is best suited to remove the complexity
and to make the development of higher order physics pos-
sible. This tool is also very useful in development of full
scale Eventics.

7.3.4 Mathematical Derivations

Mathematically, the equations of physics are invented by
the operation of integration on differentiation, which can
be only true when we admit to the method of analysis
(non-holistic).
Here several mathematical derivations of en are given
where only the arithmetical operations are involved.
There are several ways to approximate a function by
a more convenient representation. As per Weierstrass’
theorem, any function f(x), which is continuous in an
interval, can be approximated uniformly by power series:

f(x) ≈ Pn (x) = a0 + a1x1 + a2x2 + · · · + an xn

And as per Lagrange, if f(x) has n derivatives, then it

can be approximated by celebrated Taylor series devel-
oped by Brook Taylor in 1715 and can be proved by
integration by part:
142 Eventics

2
f(x) = f(a) + 1!x f ′ (a) + x2! f ′′(a)
3
+ x3! f ′′′(a) + etc. à l′inf ini.

These approximations correspond to what Fourier

writes: “ The natural phenomenon whose laws we are
searching for is actually divided into distinct components,
which correspond to the various terms of the series.”
Hoëne (Jozef Maria) Wronski (1776-1853) in his
Œuvres Mathématiques (1811), which is a mixture of the
theory of infinite series, difference and differential equa-
tions, and complex variables, derived what he called “la
loi universell de la génération des quantités, et la Loi
SUPRÉME des Mathématiques” which, in English, is
“the Grand Law of the Generation of Quantities,” as the
Key to the Universe. He started out with Taylor series
and generalized it as follows:
2 2 d3 F (x)
i3
F (x + i) = F (x) + 1!i · dFdx(x) + i2! · d dx
F (x)
2 + 3!
· dx3
+ etc. à l′inf ini.

where i is a real variable; or for x = 0, designated as x0:

0 2 2 F (x0 ) d3 F (x0 )
i3
F (i) = F (x0) + 1!i · dFdx
(x )
+ i2! · d dx2
+ 3!
· dx3
+ etc. à l′inf ini.

and changing i to x:
0 2 d2 F (x0 ) d3 F (x0 )
x3
F (x) = F (x0) + 1!x · dFdx
(x )
+ x2! · dx2
+ 3!
· dx3
+ etc. à l′inf ini.

and assuming x = ψy, y = φx, then:

 Eventics of apparent worlds 143

dF (ψy) dF (x) 2

dy
= dφx
= Ξ1, d Fdy(ψy)
2 = dΞ1
dφx
= Ξ2 ,
d3 F (ψy) dΞ2
dy 3
= dφx
= Ξ3 ··· ···

and then:
0 2 2 0
F (ψy) = F (ψy 0) + 1!y · dF (ψy
dy
)
+ y2! · d Fdy(ψy
2
)
3 3 0)
+ y3! · d Fdy(ψy
3 + etc. à l′inf ini.

or finally by the Paoli series for y = φx = 0:

2 (φx)3
F (x) = F (x0) + φx
1!
· Ξ10 + (φx)
2!
· Ξ2 0 + 3!
· Ξ3 0
+ etc. à l′inf ini.
and finally he expressed it by:

F (x) = A0Ω0 + A1Ω1 + A2Ω2 + A3Ω3 + etc. à l′inf ini.

as the Grand Law, a general scheme for expressing a

function as linear summations of other functions—in here
called Wronskian function.
This expression can be used either: to state that
Wronskian function F (x) represents a special case of the
bundle of event with arithmetical operations, or rewriting
it as:

0 = F + B0 Ω0 + B1 Ω1 + B2Ω2 + B3 Ω3 + etc. à l′inf ini.

to resemble e∞ , in which only arithmetical operations

are preserved.
Another mathematical derivation of this special case
is achieved by direct application of the integration by
part of a function f(τ ) = f(x), in which τ and x repre-
sent time and space respectively.
144 Eventics
The author of this book has carried out this deriva-
tion, but the tedious derivation will not be given here,
and the result is summarized as:
0 = f(x) + ẋ L1 (x) + [nonlinear of ẋ]
+ẍ L2 (ẋ, x) + [nonlinear of ẍ]
... ...
+x L3 (ẍ, ẋ, x) + [nonlinear of x]
+ · · · + x(n) Ln + [nonlinear of x(n)] + · · ·

in which · = dτd and x is function of time τ .

Physics conveniently subdivides these terms into two
categories and defines the first two terms by “active
force”, and the rest, ignoring the nonlinear terms by “hy-
perinertia force”. That is:

0 = Fa + Fhi
active force hyperinertia force

Historically, C. Neumann, W. Voigt, L. Koenigs-

berger introduced the hyperinertia force, (then called sim-
ply “force”), with higher than the second derivatives,
and in particular the Koenigsberger book, “ Die Princip-
ien der Mechanik”(Leipzig 1901) is full of “hyperinertia
force” and hyperkinetic energy” with higher derivatives.
Here, the term “inertia force” is preserved for definition
of inertia force involving only the second derivatives with
only one corresponding defined “mass”.
From the above expression, it can be seen that as
there is no manifestation of inertia in the case of an object
in free fall in a static field:

0 = Fa + /
Fi
 Eventics of apparent worlds 145
there is also no manifestation of “anything” for an object
in zero (0) bundle of event Eb at the holoevent.

/a
0 = Eb = F + F/hi

The integration by part can be implemented up to a

certain level of interest by having a remainder term. For
example, when the integration is carried only two steps,
or using above expression with two derivatives:

0 = f(x) + ẋ A(x) + ẍ B(ẋ, x) + R

This mathematical expression complies with the prin-

ciple of nothingness regarding the physical events, in which
the time variable τ is implicit. It is the mathemati-
cal foundation of Galilean (classical) physics, in which
usually the term R is dropped out, and ẍ B(ẋ, x) is de-
fined as inertia force designated by −M(ẋ, x, τ ) ẍ = Fi.
The combined first two terms plays the main role in the
Galilean physics including Newtonian mechanics, relativ-
ity and quantum mechanics. Various definitions are given
to this combined term: force or field of force or simply
field, and various theories developed in physics regarding
this portion of the principle of nothingness. For exam-
ple, the Newtonian mechanics defines the negative of the
first two terms by active force as a position, velocity and
time dependent entity, namely: −{f(x) + ẋ A(x)} =
Fa(ẋ, x, τ ). Then:

Fa(ẋ, x, τ ) = M(ẋ, x, τ ) ẍ
active force − inertia force
146 Eventics
This mathematical derivation in special case, comply-
ing with the principle of nothingness provides the main
expression of classical physics that is commonly referred
to as the “second law of mechanics”. In usual Newtonian
mechanics M(ẋ, x, τ ) assumed to be constant and is de-
fined as a constant (inertial) mass m. (See Appendix A
for new physical interpretation of Newtonian mechanics,
and in particular the consequence of the definitions of
inertial mass and inertia force).
There are many ways to carry out the integration by
part and interpret the resulting expression, each of which
provides an interesting insight and application. For ex-
ample the above expression can also be obtained by one-
step integration by part if we start out with a function
f(τ ) = f(ẋ, x).

7.4 Psychological Events

a case of world from within

The events occurring in the world from within en-

compass the unified reality from “pre-” states through
“trans-” states realities (events). The whole-psychology
deals with pre-states realm and trans-states realm as one
whole reality, which contains the common descriptions of
pre- and trans- states. It is a unified world paradigm that
includes philosophy-psychology, transcendental religion-
mysticism. It deals with the knowledge of philosophy,
logic, mind, and knowledge of transcendent realities.
This is referred to as the ultimate-psychology, which
is a psychology of fundamental wholeness of the world
from within. The psychological development and tran-
 Eventics of apparent worlds 147
scendence are two different words for the very same pro-
cess. The form of growth is the form of transcendence
and development, from subconsciousness through self-
consciousness to superconsciousness, remembering more
and more, transcending more and more, integrating more
and more, unifying more and more, until we reach the
Unity, which was always there from the start.
In psychology, three general realms are recognized—
subconscious, self-conscious, and superconscious; or pre-
rational, rational, and trans-rational; or pre-personal,
personal, and trans-personal. There are some similarities
between pre- and trans- states leading to pre/trans fal-
lacy committed: by Freud by reducing the trans-rational
to the pre-rational; or by Jung by elevating the pre-
rational to the trans-rational. Although there is merit to
these similarities relevant the source of all of our appar-
ent and non-apparent worlds, i.e., the omniwholeworld.
But, still these states should be considered as two differ-
ent realms within our apparent worlds. Nevertheless, the
inspiring knowledge from one state to the other is useful
for the concept development.
The highest reality (holoevent) is the eternally un-
thinkable. Thought creates things by slicing up reality
(event) into small bits (series of events) that it can eas-
ily grasp. Thus, when we are thinking we are thing-ing.
Thought does not report things, it distorts and slices re-
ality (event) to create things. In doing so, very essence
of reality escapes.
Wilber well described the various stages of the hu-
man development in his Atman project book. The first
stage of consciousness is pre-temporal: no past, no present
and no future, in which the infant is totally ignorant of
148 Eventics
time because it is not introduced to him. The last stage of
consciousness is trans-temporal. The infant fusion state
is pre-subject/object differentiation, pretemporal, pre-
spatial, preverbal and prepersonal. The mystic and psy-
chological union is trans-subject/object, transtemporal,
transspatial, transverbal and transpersonal. The infant
cannot distinguish, while the mystic, being aware of the
conventional duality, transcends. The overall life cycle
consists of all stages of consciousness:

From subconsciousness to self-consciousness—

the outward movement or the path of pursuit
characterized by self-assertion.

From self-consciousness to super-consciousness—

the inward movement or the path of return
characterized by self-realization.

We call outward objective and inward subjective. It

begins with the moment of birth when the infant does
not possess a developed self sense. For the newborn child,
there is no real separation between inside and outside,
subject and object, body and environment. From the in-
fant’s view there are events, but no objects and not as
objective events separate from himself. His awareness is
only events, it is spaceless, timeless, objectless. The self
is “pleromatic” meaning that the objective world and the
infant’s subjective awareness are completely undifferenti-
ated, and in a sense, his self and his physical environment
are one and the same. This stage is one of absolute non-
dualism, which is pre-spatial and pre-temporal. There is
no real space, no gap, no distance, and no time.
 Eventics of apparent worlds 149
It ends with ultimate unity consciousness, the ulti-
mate reality (the Atman). The superconsciousness de-
scribed by Wilber, the beyond-mind realms, in which
time collapses into the Eternal Now and continues to flow
through it and from it, with state of timelessness through
formlessness, presents the mystical and psychological as-
pects of the holoevent and the omnievent. Nature hap-
pens simultaneously—everywhere at once, no before, no
after. It has the whole of its existence simultaneously.
This is the nature of Eternity.
The notion of succession, the idea of time, is the pro-
cess of memory. Memory creates an illusion of time. This
present moment contains all time and is itself timeless,
and timeless present is Eternity itself—a moment with-
out date and duration, extension or succession, past or
future, before or after.
According to Eastern mysticism, God’s creativity is
an event of timelessness, of nothingness, of absolute void
(resembling the holoevent of Eventics)—empty void with
everything. When we create “time”, the creation presents
itself as a series of events. The now-moment in which the
first man was created and the now-moment in which the
last man will disappear, and the now-moment in which
I am speaking are all one in the holoevent and the om-
nievent (the mystic God) in which there is only one Now.
As Christ claimed: “Before Abraham was, I am”.
The apparent (illusory) creation or evolution of our
conventional levels of consciousness is from, or out of,
the level of mind, as illusory evolution of mind into time.
In the domain of apparent worlds, Wilber suggested ‘the
perennial psychology’, for universal and unanimous in-
sight into the very nature and essence of consciousness.
150 Eventics
It is not pre-vision or fore-sight; rather, it is an “on-sight”
(today we call it insight). Following the perennial psy-
chology, we view the individual self as an illusion and its
world as a dream. Eastern wisdom awakens the self from
this dream; western disciplines prevent it from becoming
a nightmare.
Scientific knowledge of self is not real knowledge. Self
knowledge is possible only when scientific studies (or hu-
man studies for that matter) come to an end. William
James defined a man’s self as the sum total of all that he
can call his, not only his body and his psychic powers,
but his clothes and his house, his wife and children, his
reputation and works, his lands and horses, and yacht
and bank-account. Biologists claim that a man’s self (his
real being) is the entire organism-environment field. My-
self is a conglomerate of various sensations, and since all
sensations are something I have, then I am forced to say
that “I” have a self. But who is the “I” that has a self?
Another self—a second self? And who has this sensation
of a second self? A third self? And so on. (See serialism
by Dunne). Apparent subjectivity of the self exists only
on the plane of relativity and vanishes in the absolute.
Schrödinger said: in truth, there is only one reality;
he called it Mind (cap M), which is comparable with
the holoevent in Eventics. The multiplicity of individ-
ual minds (series of events) is apparent. What seems to
be a plurality is merely a series of different aspects of this
one reality (holoevent), produced by deception.
Eventics metaphorically points to reality as that sin-
gle and absolute ground of all phenomena. Reality is
actually neither one nor many, singular nor plural, tran-
scendental nor immanent. It is that nameless nothing-
 Eventics of apparent worlds 151
ness, which to our world appears “nothing”, but to real
world is “all things” — it is the holoevent. Any proposi-
tion that claims to embrace reality must contradict itself.
For example, suppose we state that reality is absolute
being, that it is infinite and unlimited. Absolute and un-
limited being, however, positively excludes relativity and
non-being, and exclusion is a mark of limitation. Thus
the “unlimited being” is limited, and it is contradiction.
Any statement makes sense only in terms of its oppo-
site. Any idea that one can possibly conceive has mean-
ing only in relation to its opposite—up makes no sense
without down, left makes no sense without right, being
makes no sense without non-being, boundless without
bounded, truth without falsity, good without evil, dark
without light. But reality (holoevent) as a whole has no
opposite and thus it can never be thought about. Holo-
event (holoreality) is beyond all forms of dualism, in it
there are no contrasts—it is the coincidence of opposites
and non-dual. When it is viewed in the physical realm,
it curves back in on itself like a Mobius strip, and thus
has no outside and no inside, or its inside is its outside.
Our common logic operates on the basis of pure dualism,
and it therefore cannot see that an inside is an outside,
an up is a down, a good is an evil and so on.
In Eastern philosophy, each and every thing simulta-
neously includes all things in perfect completion, without
the slightest deficiency or omission. To see one object
is to see all objects. That is, a tiny individual particle
within the minute cosmos of an atom actually contains
the infinite objects and principles in the infinite universes
of the future and of the remote part in the perfect com-
pleteness without omission. It is the highest attempt to
152 Eventics
put into words the non-dual reality that itself remains
wordless, unspeakable, and put into words the nameless
nothingness.
Modern western philosophy, as in modern system the-
ory and Gestalt psychology, in some extent, express sim-
ilar view. However, they refer to wholeness, holistic,
organismic, gestalt, with the concept of the systems of
separated elements in mutual interactions. Eventics de-
scribes the real world with inseparable entities. These
entities are separated when comes within the scope of
our apparent worlds. Subject and object, observer and
observed, good and evil, and in fact, all opposites are
different but not separable. As Whitehead said: each
happening (event) is a factor in the nature of every other
happening (event), we are in the world and the world is in
us.
The harmonious cooperation of all beings arose, not
from the order of a superior authority external to them-
selves (God), but from the fact that they were all parts of
wholes forming a cosmic pattern, and what they obeyed
were the internal dictations of their own natures—the
nature of the holoevent.
Our ordinary conception of the world as a complex of
things extended in space and succeeding one another in
time is only a conventional map of the universe—it is not
real. Universe splits itself into observer vs. observed and
becomes distinct from itself. Our conventional, dualistic,
symbolic pictures are subtle falsifications of the very re-
ality (holoevent) they seek to explain. Man can no more
separate himself from universe and extract “knowledge”
from it than a hand can grab itself or an eye can see itself.
If I have a fly in my eye, how can I see that I have a fly in
 Eventics of apparent worlds 153
my eye? Mind cannot see (think) itself, sword cannot cut
itself and finger cannot touch its own tip. Man stands in
his shadow and wonders why it is dark. Thus, man lost
in his own shadow, is unable to conceive what the real
world is in its actuality.
The conceptualization and objectification refers to
the same process, because at the moment we form con-
cepts about universe, we make that universe objective.
It should be realized that none of our notions apply to
holoevent and omnievent. For example, if the “before”
and “after” are both in one and the same Now, then
what happened ten thousand years ago would be simul-
taneous with what is happening today. This requires, in
accordance with our apparent worlds concepts, to have
“absolute rigid medium” and “infinite speed”, which are
irrelevant to real world of holoevent.
In Eventics, mind is intemporal, timeless, eternal—
a now-moment viewpoint of consciousness, which is a
psychological interpretation of the philosophia perennis.
Consciousness is sometimes treated as spectrum to tell
what it is like, similar to the spectrum of energy waves of
various wavelengths, frequencies, and energies describing
all radiations such as x-rays, visible light, radio waves,
infrared, ultraviolet and etc., as different bands of one
spectrum. Consciousness can be treated as a spectrum of
penetrating forms of energy, from the finest all-radiating
luminous consciousness down to the densest form of ma-
terialized consciousness, which appears before us as our
visible, physical body, as it approaches to the physical
reality (event). Following Wilber, various levels in spec-
trum of consciousness can be described by three major
levels:
154 Eventics
The Ego level is that band of consciousness that com-
prises our role, our picture of our self, our self-image with
both its conscious and unconscious aspects, as well as the
analytical and discriminatory nature of the intellect, of
our “mind”.
The Existential level involves our total basic sense of
existence, of being, along with our cultural premises. It
forms the persistent and irreducible source of a separate
I-awareness.
The Mind level is commonly termed mystical con-
sciousness and entails the sensation that we are funda-
mentally one with the universe. It includes the mind and
the body and the rest of the universe as the psychological
event category of the holoevent in Eventics.
The Ego level includes the mind; the Existential level
includes both the mind and the body; the Mind level
includes the mind and body as well as the rest of the
universe.
In concerning the pre- state of consciousness Piaget’s
studies are very valuable. Piaget, concerning the pre-
personal state of development, believed that the features
of child thought constitute a coherent whole, such that
each of its terms partially implies a portion of the other
terms. Child thought cannot be isolated from the fac-
tors of education, and all the various influences, which
the adult exercises upon the child. But these influences
do not imprint themselves upon the child, they are de-
formed by the living being who comes under their sway,
and they are incorporated into his own psychological sub-
stance. System theory considers a series of structures and
search for ways of understanding their interconnections.
Psychology considers structures as things. Piaget as in
 Eventics of apparent worlds 155
Eventics, states that structures are not things or beliefs,
but they are coherent sets of mental operations, which
can be applied to things or beliefs. The belief in the
conservation of matter is not a “structure”. Rather, the
set of operations, by which this belief is arrived at, is a
structure. Piaget believes children develop a set of op-
erations that permits them to discover, for example, the
conservation of matter. Child notion of conservation of
matter is logical operation by means of which the sub-
ject maintains magnitudes and relations despite precon-
ceptual transformations.
Piaget had tried to show the childhood origins of hu-
man knowledge in: logic, language, morality, mathemat-
ics, space, time, chance and play. He has dealt with a
wide spectrum of psychological processes: reasoning, per-
ception, imagery, memory, imitation and action. He was
concerned with genetic epistemology and with exploring
its biological and psychological implications. Piaget is
best referred to as an interactionist, somewhat as a na-
tivist and in a sense, empiricist.
Piaget genetic epistemology consists of interaction-
ism, constructivism, and logical determinism. As he said:
child at early age does not discover reality, he constructs the
reality.
Egocentrism helps to make the child unconscious of
himself as far as to prevent him from being aware of the
phenomenon of thought as a subjective phenomenon, and
from establishing the exact limit between his own ego
and the external world. We admit that child is igno-
rant of the distinction (separation) between the physi-
cal and the psychological qualities. Consequently this
ignorance leads him to regard the external world as en-
156 Eventics
dowed with both physical and psychological qualities at
the same time, which is the tendency to “precausality”—
the tendency to take a psychological motive as the true
cause of everything.
Piaget believed that child realism is intellectual and
not visual, full of considerations that are foreign to pure
observation: justification of all phenomena, synergetis-
tic tendency to connect everything to everything else—
confusion of physical causality with psychological or log-
ical motivations. The child only sees what he knows and
sees external world as though he had previously con-
structed it with his own mind. Child is not interested
in spatial contacts nor in mechanical causation. The fea-
tures of child thought really constitute a coherent whole,
such that each of its terms partially implies a portion of
the other terms.
Piaget discussed the pre-personal level at six early
stages of child development as follows: At first stage
(birth to 6 weeks), objects dissolves into nothingness,
no conceptual space and time and no causality—a pre-
knowledge of the holoevent. At the second stage (6
weeks to 5 months), there are no permanent things and
spaces still kept separated but there is a beginning of co-
ordination among them, there is also an early concept of
time based on periodical repetitions. At this stage, the
entire sequence of individual movements and acts (series
of events) being fused into one undifferentiated lump—
similar to the holoevent. Child at third stage (5 months
to 9 months) begins to coordinate between vision and
prehension; and make general coordination of the differ-
ent spaces and all the separate spaces are unified into a
general container (S0 ). At forth stage (9 months to 12
 Eventics of apparent worlds 157
months), the stage of coordination between means and
goals, child begins to develop the concept of time by
ordering of instants into “before” and “after” as crude
as “before” and “behind” in space. At fifth stage (12
months to 18 months), the stage of discovery of new
means, child takes into consideration the total organi-
zation of displacements when they are all simultaneously
visible. Objects begin to be considered as independent,
and the group of displacements is being structured. Ob-
jects become permanent and perceived in itself with some
spatial and physical connections independent of child ac-
tion on them. At sixth stage (18 months to 24 months),
the stage of insight, child is capable of structuring space
in a coherent way. To him, object is permanent in its
objective location in the world where subject is simply
another object.
According to Piaget, the child develops at an early age
all aspects of the symbolic function including language
or more accurately, the semantic function: the ways in
which the individual represents his world, his actions,
and his experiences to himself. The infant is capable
only of actions in the here and now of his actual experi-
ence (here-now-universe), with little anticipation of the
future or recourse to the past. This pre-personal concept
of reality corresponds to spaceless, timeless concepts of
trans-personal concept of reality. Piaget believed in a
view based on a system of operations similar to Boolean
algebra, which is an algebraic system based on math-
ematical relationships borrowed from Boole’s symbolic
logic. Boole in his masterpiece, An Investigation of the
Law of Thought (1854), set forth the fundamental laws of
those operations of the mind by which reasoning is per-
158 Eventics
formed, and established the science of logic by expressing
these laws in the symbolic language of calculus.
Movement appears to the child not as a distance trav-
eled, but a change of position or location. A pencil was
“on the table” a moment ago, it is now “on the ground”—
the location “on the table” is replaced by the location “on
the ground”. At early age, child confuses the temporal
and spatial successions and has the lack of differentiation
between space and time. Time is the coordination of mo-
tions at different velocities—motion of external objects in
the case of physical time, and motion of the subject in the
case of psychological time. Before the operational concept
of time (i.e., ratio of distance to velocity) is grasped, the
temporal order is confused with the spatial order and
duration with the path traveled. But velocity itself is
derived from space and time, meaning a circular process.
A single displacement and a chain of displacements
is a movement having no speed. When the successive
positions of one moving object are ordered in relation to
those of another object the concept of speed intervenes—
speed is “overtaking”. Young children conceive of speed
itself in terms of the intuition of overtaking.
The child constructs the basic operation of movement
and speed as follows: in first stage, the child establishes
the operation of placing objects (placements) or succes-
sive ordering in space. In the second stage, he establishes
the operation of displacements (movements), which are
the changes of position of the objects themselves. Then
he coordinates placements with dis-placements into one
composed system of operations (co-displacements), gen-
erating the notions of temporal succession, duration, and
speed relative to a reference frame. He then establishes
 Eventics of apparent worlds 159
the proportions between spaces covered and times nec-
essary to cover those spaces, and formation of extensive
operations. Finally, the metric system of operation on
space and time will appear, permitting, through the con-
struction of an iterative unity, the measurement of dis-
tances and duration and hence the measurement of the
path traveled at the speed used.
It is of great value to know the psychological and log-
ical build-up of the concepts of movement and speed.
The general passage, from intuitive thinking toward op-
erational thinking, forms the basis of reasoning that is
studied by Piaget in examining the development of con-
cepts of movement and speed.
The operations starts with a system of qualitative
groupments and then results in extensive and metrical
quantitative groups. This development of the concep-
tions of movement and speed is correlated with the de-
velopment of conception of time. There are several dis-
tinguished operational systems in this process:

1. Operations of “placement”, the idea of order of suc-

cession in space.
2. Operations of “displacement”, or change of posi-
tion.
3. Operations of “co-displacement”, i.e., correspon-
dance between placements or displacements, the
idea of order of succession in time, duration, and
speed.
4. Operations of “relative displacements and co-
displacements”, permitting composition of correl-
ative movements and their speeds.
160 Eventics
5. Extensive operation, i.e., mathematical, which per-
mit construction of relations of ratios, and propor-
tionality between space and time.

6. Metrical operations, permitting measurement,

through the construction of repeatable units of dis-
tances and durations, of the paths traveled and the
speed.

It is interesting to note that Piaget, concerning pre-

personal level, is consistent with Eventics, that children
at first fuse the notions of space and time together. After
this early period of lack of differentiation, the children be-
come capable of seriating a sequence of events, and begin
to understand the succession of events and they dissoci-
ate space from time, and space from speed and motion.
After physical time has become measurable in a metric
system, then the dissociation between a time of personal
activity and a physical time comes. Children dissociate
a time of personal activity and a physical time, and con-
struct an “objective time” independent of “inner time” or
the time of subjective experience that depends on feel-
ings, effort, concentration, and other factors. Bergson’s
entire philosophy and lot of his psychological works in-
fluenced by that have stressed the importance of inner
duration and psychological time.
The psychological events are acausal without presup-
posing the existence of physical space and time. The
term synchronicity is used for the simultaneous occur-
rence of two meaningfully but not causality connected
events, i.e., the simultaneous occurrence of a certain psy-
chic state with one or more eternal events, which ap-
pear as meaningful parallel to the momentary subjective
 Eventics of apparent worlds 161
state. It is in a special sense a coincidence in time of
two or more causally unrelated events, which have the
same or similar meaning, in contrast to synchronism,
which means the causally simultaneous occurrence of two
events. Synchronicity is a highly abstract and “irrepre-
sentable”, which ascribes to the moving body a certain
psychoid property, which forms a criterion of its behav-
ior. It is the fact of causeless order, or rather, of mean-
ingful orderness that may throw light on psychological
parallelism. Avicenna knew about the occurrence of syn-
chronistic events as he said: a certain power to alter things
indwells in human soul and subordinates the other things to
her, particularly when she is swept into a great excess of
love or hate or the like, i.e., when the soul of a man falls
into a great excess of any passion, the excess binds thing
and alters them in the way the soul wants.

7.5 Social Events

a case of interactive world

To study, comprehend and develop theory in regard

to the events concerning the interactive world is the most
complex problem facing men of all generations. The rea-
son is that man in practical world, on an approximate ba-
sis, acquires knowledge about the world from within and
the world from without, as not independent form himself,
his apparent worlds and the universal being, and hence,
the interactive world as the interaction of the world from
within and the world from without is already influenced
by man.
The characteristics and value of social event (reality)
162 Eventics
is genuine to itself, not derived from the other events,
As a result, it is uneasy for man to deal with this real-
ity beyond the subjective and the objective realms. This
is the reason why the social affairs received very little
progress and are far behind of scientific progress or reli-
gious expansion. Unfortunately, this progress and expan-
sion created heroes in society and in particular, within
philosophers who tried to develop social theories based
on these realms. Our social relationships are so primitive
that can be noticed by numerous crises as social events
in our universe. That is also why the prediction of so-
cial events even by the planners is the matter of guess
and surprise. As a result, the interpretations of social
and historical events are subjective, and the subject is
incomprehensible by those who have not grown up with
these events.
Sorokin in his social and cultural dynamics (1941)
defines three basic social value systems:
The sensate: holds that matter alone is the ultimate
reality, and that spiritual phenomena are but a manifes-
tation of matter. All ethical values are relative and that
sensory perception is the only source of knowledge.
The ideational: holds that true reality lies beyond the
material world, in the spiritual realm, and that knowl-
edge can be obtained through inner experience. It sub-
scribes to absolute ethical values and superhuman stan-
dards of justice, truth, and beauty — as in Platonic ideas,
the soul, Judeo-Christian images of God, etc.
The idealistic: holds that true reality has both sen-
sory and supersensory aspects, which coexist within an
all-embracing unity. Produces balance, integration, and
aesthetic fulfillment in art, philosophy, science and tech-
 Eventics of apparent worlds 163
nology. Example of this are the Greek flowering of the
fifth and forth centuries B.C., and the European Renais-
sance.
While the cultural mainstream committed itself to
fixed ideas and rigid patterns of behavior, the creative
minorities appeared on the scene and carried on the pro-
cess of challenge-and-response. Before 1500 the domi-
nant world view was organic, interdependence of spiritual
and material phenomena and subordination of individual
needs to those of the community.
As an example, Locke used the analogy and intro-
duced an atomistic view of society, reducing the patterns
observed in society to the behaviors of its individuals
study of human nature based on Hobbes, who declared
that all knowledge was based on sensory perception. He
was guided by the belief that there were laws of nature
governing human society similar to those governing the
physical universe.
Another example is the Marxist view of history known
as dialectic or historical materialism, in which the root
of social evolution lie in economic and technological de-
velopment, not in a change of ideas or values. Marx took
the dynamics of change is that of a dialectic interplay
of opposites arising from contradictions. Marx took this
idea from the philosophy of Hegel and adapted it to his
analysis of social change. He held that all the important
historical evolutions or progresses were born in conflict,
struggle, and violent revolution. Human suffering and
sacrifice was a necessary price that has to be paid for
social change. This is parallel to Darwin’s emphasis on
struggle in biological evolution. However, this is only one
element of the social reality. The ultimate essence of real-
164 Eventics
ity, which is called Tao by Chinese, is continuous cyclical
fluctuation as a process of continual flow and change. As
Plato was the first to discover the mode of philosophical
inquiry, Marx was the first to discover the mode of social
critique. Marx fell into the trap of expressing his idea
in scientific mathematical formula that undermined his
larger sociopolitical theory. All these models and social
economic theories—Marxist and non-Marxist are Carte-
sian paradigm.
Realizing the complexity of this reality, man made
no attempt to deal with it on its own ground, and dealt
with it based only on analogy to other realms and on his
prejudice. We witness enormous advancement in science
and technology since the Greeks, but very little progress
in the conduct of social affairs. This has been realized by
the men of all generations who tried excitedly to carry
over the findings of other fields into this realm. This
approach has brought us a great deal of uncertainty, and
lead us to where we are today with the entire current
social crises that we are unable to comprehend.
We should stop the trend of development of social re-
ality based on scientific knowledge similar to Hegel and
Marx, or based on Eastern and Western religious con-
cepts and dictations, or mystical paradigm. We should
not propose the theories regarding social events, of ei-
ther historical past, or conducting at present or guiding
future, by deriving from or applying of other branches
of inquiries, and should not entail this reality to other
branches of inquiries such as science, psychology, mysti-
cism, religion, etc. This is what was most often adopted
by our guiding philosophers of the past, who were com-
mitted, to the danger of false theories of other fields.
 Eventics of apparent worlds 165
When the theory of these branches fails to suite our need,
we eventually realize the failure of our social theory as
well, but usually long after the damage has been done.
This subject is one of the most important branches of
inquiry, in which no major advancement is achieved since
the Greeks. We should appreciate the complexity of this
reality, which requires understanding in a holistic fashion,
irrespective of its ingredients, namely, the elements of
the world from without, the world form within and the
other elements of interactive world, that are introduced
for our convenience. That is, man of all cultures should
admit his ignorance in this field and be brave to initiate
the task of research in social events in isolation as the
approximate approach within apparent worlds, as well as
the Eventical approach to social events. Obviously, the
far-reaching goal is the Eventical approach to all different
series of events, with eventual grasp of the holoevent.

7.6 Eventical Reality (Event)

Holistic system of the world from without, the world from
within and the interactive world. The treatment of this
reality is the ultimate goal of Eventics. The present book
as a Menu is only an introductory exposition of Even-
tics, in which the fundamental concepts and principle are
presented. It opened a new door for acquiring knowledge
about various events from physical to historical occurring
around us. The main goal of Eventics is, by following this
introductory Menu, to deal with Eventical event in its full
context, and develop whatever means needed to facilitate
this process. This is a never ending quest, which requires
extensive research and development.
166 Eventics
It is my intention to explore this matter in detail in
future, and hope that the forthcoming exposition and
future researches on this topic enable us to take a decisive
step in participating intelligently in the unfolding process
of our world events, and see ourselves as better humans
than we are ranked.
Appendix A

Commentary

Laws of Mechanics
New interpretations of classical physics

Man, in dealing with the series of events, developed,

for his convenience, an approximate concept of insepara-
ble space and time, as an entity constituent of events.
Later, by a further approximation process he broke this
mixture up into two entities by introducing two distinct
concepts of space and time. To express these concepts he
adopted the unconditional assertion of X = X. This de-
velopment constitutes the foundation of science of physics
we have to date. Application of this assertion to any
other statement and concept can lead to other series of
new sciences.
The original mixture entity of space and time was
very obscure, similar to the pre-personal concept of space
and time at early stages of child development. Then,
man in searching for simplicity developed the concept of
separation of space and time in order to interpret the
events within the scope of his understanding whereby he

167
168 Eventics
can benefit from that for his advancement. However, the
separate concepts of space and time gave him very nar-
row picture of his apparent world, and provided him only
with the limited knowledge about the events. As a re-
sult, he tried to improve his position by introducing a
new entity—a special mixture of space and time, called
velocity. By means of these three concepts he hoped
to achieve better insight about events. Eventually, the
modern physics weave these three concepts together and
established the unified concept of space-time that con-
tains only a special mixture of space and time, namely,
the speed of light. And finally, on the same ground,
physics generalized this idea by introducing the concept
of metric, which serves a general unification of space and
time.
Moreover, man developed the concept of velocity in
a simplest form of division of space by time. This is
based on the idea of relating the terms by reason or
ratio, (see Appendix B). He could have generated other
concepts such as multiplication, addition, subtraction, or
any other simple or complex relation of space and time:

V = (Space)/(T ime) , V1 = (Space) × (T ime)

V2 = (Space) + (T ime) , V3 = (space) − (T ime)

Vn = f(Space, T ime)

Actually, only a general mixture entity (st) = g(s, t)

where s is a generalized Wheeler’s superspace could pro-
vide a better representation of the original space and time
 Appendix A 169
mixture. Expanding this mixture in series and work with
a few terms of the series leads to the separate entities of
space, time and velocity.

A.1 Laws of Mechanics

Physical science stems from this point that: the concept
of velocity is recognized to play the central role in our
apparent worlds and to be used as a fundamental item
for our investigation.
Therefore, the fundamental propositions in physical
science are the ‘constancy’ and the ‘change’ of velocity.
And the so-called “laws” of mechanics are derived as fol-
lows:

A.1.1 First “Law” of mechanics

The physical science, translating man’s thought into phys-
ical world by means of language, adopted the uncondi-
tional assertion X = X in concerning with the term
velocity, and introduced the first law of mechanics as
follows:
We express the statement of ‘constant
velocity’, and we really want it to mean
‘constant velocity’ in physical sense.

That is:
X = X
‘constant velocity’ = ‘constant velocity’
in language sense in physical sense
(1) (2)
170 Eventics

The left side is the result of the process of a rough

approximation of check and balance of sensations of man
as a whole that pre-scientifically represents a word for
satisfaction of his generalized sensation and his thought
related to space and time. The right side, however, is
rather involved and requires deeper understanding and
consideration of whatever constitutes the physical con-
cept of the ‘constant velocity’.
By introducing the concept of velocity in physical
sense in our apparent world, we already conform with
a pattern of measurement that in classical physics ac-
cepted to be equal distances for space and equal intervals
for time—directly connected to the concept of rigid unit
of measurement. In fact, for measuring a velocity, the
rigid units of measurements of space and time must be
rigidly attached to the reference frame of measurement.
When we mean to have a physical ‘constant velocity’
of a body A, if course with respect to a reference frame
with measuring marks, it requires and implies to have
a reference frame with constant velocity (including zero)
with respect to another frame. The same argument holds
for second and third frames and so on.

0 1 2 3
| | | | s

0 1 2 3
| | | | t

Frames with rigid units of measurements

 Appendix A 171
Therefore, as soon as we visualize, in physical sense,
a ‘constant velocity’ for a body, we already imply the
existence of the series of special frames with well-defined
rigid equal units of measurements, and with the constant
velocities with respect to each other. This introduces a
circular chain of interrelated frames, including the body
A, that have the ‘constant velocities’ with respect to each
other. That is, by expressing a ‘constant velocity’ quali-
tatively we introduce the whole world of constant veloc-
ities. See Figure A.1

✻
✲ u2
F2 ✲ ✻✲ u1
A r V✲
✻ F1 ✲
✲ u3
F3 ✲ ✬✩
✲

❄
✻
✫✪✛

Figure A.1: Frames with constant velocities

Furthermore, when we state ‘constant velocity’ we re-

ally mean to have ‘no change in velocity’. That is, we de-
fine our apparent world to be such that when we state ‘no
change of velocity’ we really want to have ‘no change of
velocity’. To achieve this we automatically impose spe-
cial requirements and conditions on the ingredients of the
velocity, namely, space and time such that they make
our concept workable for our practical use.
172 Eventics
The left side of above expression can be generalized
as ‘no change of velocity’, and by consideration of previ-
ous discussion and taking into account the directionality
of the velocity the ‘no change of velocity’ on right side
represents a ‘uniform motion in straight line’. The term
‘change of velocity’ is commonly referred to ‘acceleration’,
then, qualitatively:

No acceleration = Uniform motion in straight line

in language sense in physical sense
(1) (2)

and quantitatively:

No acceleration = Constant velocity

in language sense in physical sense
(1) (2)
Therefore, this is simply an expression with both lan-
guage and physical implications, which is derived from
the X = X assertion. Physics, unfortunately, refers to
this statement as the law of nature—called the first law
of mechanics. Thus, the so-called “first law of mechan-
ics” is no longer a law of nature, rather, is a simple asser-
tion of equality statement regarding the constant velocity,
which in turn implies the special requirements and con-
ditions for the units of measurements and the reference
frames. Physics expresses this equality in the following
form: both sides are multiplied by a constant M (includ-
ing zero) and that constant M times the acceleration is
defined as “Force”, then, the above relation qualitatively
will be:
 Appendix A 173
M × (No a) = Uniform motion in straight line

generalizing the left side by including (No M)×a, i.e.

No (M × a) = M × (No a) & (No M) ×a

then,

No (M × a) = Uniform motion in straight line

| {z }
F orce
& (No M) × a
| {z }
Zero−mass body

and quantitatively:

No (M × a) = M× constant Velocity
| {z }
F orce
& (No M) × a
| {z }
Zero−mass body

It is apparent that a different definition is attached to

the term “Force” for a different constant M. Physics in-
troduces several definitions for “Force” with correspond-
ing constant M, and loosely uses the term “Mass” for
all of these constants. Therefore, not only there are no
physical realities attached to terms “Force” and so-called
“Mass”, there are also no unique definitions of “Force”
and “Mass”.
As an example, in Newtonian mechanics, excluding
zero-mass bodies, the term “force” and constant “mass
m” are defined such that:
174 Eventics
No (m × a) = m × V
| {z }
F orce
These various forces and masses are related to the in-
ternal property of a body and are referred to as inertia
forces and inertial masses respectively, and the term mV
is referred to momentum. There are also other definitions
for forces and masses that are related to the external con-
ditions and referred to as active. It is interesting to note
that the zero-mass bodies can have any acceleration when
they are subjected to no force. See Max Jammer’s con-
cept of force, and concept of mass, and refer to the works
of Newton, Mach, Kirchkoff, Hertz, and Einstein (spe-
cial and General theory) for several definitions of force
and mass; such as inertial mass, attraction mass, micro-
scopic mass, mass as density times volume; weak, strong,
nuclear, gravity forces with corresponding masses. Also,
refer to the recent unification theories regarding various
force and mass concepts.

A.1.2 Second “Law” of mechanics

Similarly, the so-called “second law of mechanics” can be
interpreted as follows:

We express the statement of ‘change of

velocity’, and we really want it to mean
‘change of velocity’ in physical sense.

That is:
X = X
‘change of velocity’ = ‘change of velocity’
in language sense in physical sense
(1) (2)
 Appendix A 175

The left side can be expressed by the word ‘acceler-

ation’ corresponding to man’s thought regarding space,
time and velocity, and by consideration of previous dis-
cussion and taking into account the directionality of the
velocity the ‘change of velocity’ on the right side repre-
sents a ‘general motion with change of velocity’, then,
qualitatively:

Acceleration = Motion with change of velocity

in language sense in physical sense
(1) (2)
and quantitatively:
Acceleration = Change of velocity
in language sense in physical sense
(1) (2)
Physics expresses this equality in the following way:
both sides are multiplied by a constant M, and as before
that constant M times the acceleration is defined as “in-
ertia Force”, that is commonly called “Force”, then the
above relation qualitatively will be:

M × a = Motion with acceleration

(Force)
and quantitatively:

M × a = M × acceleration
(Force)

As before, it is apparent that a different definition

is attached to the term “Force” for a different constant
176 Eventics
M. These definitions are related to the internal property
of a body so that the forces are called the inertia forces
and the masses are called the inertial masses. Physics
introduces several definitions for “Force” with its corre-
sponding constant M, and loosely uses the term “Mass”
for all of these constants. Hence, not only there is no
physical reality to terms “Force” and so-called “Mass”,
also there is no unique definition for “Force” and “Mass”.
As an example, in Newtonian mechanics, the term iner-
tia “force” fi and constant inertial “mass m” are defined
such that:

m × a = m × acceleration
(Force fi )
Furthermore, the term M can be more general (rather
than constant), as described in the text, as a function of
position, velocity and time, which corresponds to a more
general definition for the “inertia force” Fi.
Therefore, the so-called “Second Law of mechanics”
is no longer a law of nature; rather, it is a simple asser-
tion of equality statement regarding the ‘change of veloc-
ity’, which in turn implies the special requirements and
conditions for the reference frames, namely: the frames
involving in measuring velocity possess no acceleration
with respect to each other. What in practice is used as
the “second law of mechanics” it is an approximation to
the principle of nothingness, as described in the text,
in which the “inertia force” as defined and restricted here
is equated to the “active force” as defined in the text.
These relations with their corresponding definitions
are usable within the limits of the defined terms, and any
violation of these definitions causes the collapse of these
 Appendix A 177
so-called “laws”. For example, the “second law” collapses
when we try to describe it in reference to a world having
an accelerating reference frame, or in reference to a world
with additional “mass” not included in the definition; or
in reference to a world with additional forces beyond the
definition of “force”.
It should be noted that Aristotle (same as Einstein)
did not believe in the possibility of motion in an infinite
straight line. He assumed a need for a force for having
a uniform motion, but his primary form of motion was
the motion in a circle, which is in agreement with the
classical mechanics.
178 Eventics
Appendix B

Glossary

Event
Event synonymous with “reality” is the sole building
block of all existence. The physics definition of “event”
as a point in space and time should be referred to as
“signal”. Nothing is left in the world but event.

Eventics
Event + ics (in English): all that is pertinent to event,
Eventica (Latin), Eventika (Greek), Eventique (French).

Eventum
It is plural of eventa (analogous to quanta), and also
is analogous to medium.

Eventon
The basic element of event, analogous to electron.

179
180 Eventics
Implicit and Explicit
The word ‘implicit’ is based on the verb ‘to impli-
cate’. To implicate means ‘to fold inward’ (as multipli-
cation means fold many times). To encounter the undi-
vided wholeness of whole world, the term holoevent is
introduced, which carries implicate (enfolded) order in
implicate region of real world, and comes to grasp of uni-
versal being in explicate region of the apparent world in
terms of the series of explicate events.
‘Plex’ is a form of the Latin ‘plicare’ meaning ‘to fold’.
Simplex means one-fold, complex means folded together,
and multiplex means many complexes all folded together
(literally this is what is meant by ‘manifold’). However,
by custom, manifold has come to mean ‘continuum’.

Verb, Holomovement, Process

In old Hebrew, the verbs were taken as primary. The
root of almost all words was a certain verbal form, while
adverbs, adjectives and nouns were obtained from the
verbal form with prefixes, suffixes, and so on. Bohm
emphasizes a structure in which verb has a primary func-
tion. He insists on wholeness as a flowing movement
similar to the Whitehead process. He calls the looking-
glass universe the ‘holomovement’ universe, and consid-
ered universe an undivided and an unbroken whole (uni +
verse). In Eventics, the wholeness as an enfolded order
is the property of the holoevent of real world and the om-
nievent of omniwholeworld (superworld). The movement
and process are the kind of unfolding orders of holoevent
that imply the time and space or process in time. In
Eventics, the unfolding order of holoevent is a single pri-
mary verb ‘occurring’ (holoevent) containing all verbs.
 Glossory 181
This single holoevent unfolds in our apparent worlds into
the series of events.
An example of a process is a wave on the ocean that
is not a material moving toward the shore; rather, it is a
process. Another example is the visible apparent motion
of light of a sign with several bulbs that is produced by
a series of on and off switching. As another example, a
radio wave can “carry”, enfolded in its medium, various
orders, which can be unfolded by the electronic circuitry
of a television into a two-dimensional moving image, vis-
ible as a series of apparent events.

Wholeness and Fragmentation

Western world views are based on fragmentation,

whereas Eastern world views are based on wholeness.
This is owing to the different attitudes of two societies
toward the ‘measure’. West emphasized the development
of science and technology (dependent on measure), while
East emphasized religion and philosophy (directed to im-
measurable). In this respect, Eventics follows the East-
ern view that reality is immeasurable. Reality is beyond
man and prior to him, cannot depend on measure as in-
sight created by man. Latin verb ‘videre’ = to see, from
which the word video. To divide = di (separate) + videre
= to see as separate.
The word hologram is derived from the Greek words
‘holo’, meaning ‘whole’, and ‘gram’ meaning ‘to write’.
That is, the hologram is an instrument that ‘writes the
whole’. By the hologram, in each region of space, the
order of a whole illuminated structure is ‘enfolded’ and
‘carried’ in the light waves. More generally, the order
182 Eventics
can be ‘enfolded’ and ‘carried’ in events—electromagnetic
waves, electron beams, sound, or in other countless forms
of movements.
A hologram is another analogy for the whole and un-
divided order of the universe. A hologram, with its in-
terference patterns of coherent (laser) light as a series of
events enfolds a much subtler range of structures and
orders. When these patterns are recorded on a plate
and retrieved by a laser beam, the viewer sees three-
dimensional scenes from many directions. The holo-
graphic plate records, coded in its interference pattern of
concentric rings, a three-dimensional image of the entire
scene everywhere on the plate. Each and every “part” of
the plate reflects the whole image (though lacking crisp-
ness).

Description, Reason and Ratio

The word ‘de-scribe’ literally means to ‘write down’,

but it does not mean that the terms appearing in such a
description can be ‘separated’ into autonomously behav-
ing components. A conceptual analysis provides a special
sort of description, in which we can think about some-
thing as if it were broken into autonomously behaving
parts.
‘Ratio’ is the Latin word from which our modern ‘rea-
son’ is derived. In the ancient view, reason is seen as
insight into a totality of ratio or proportion, regarded as
relevant inwardly to the nature of things (and not only
outwardly as a form of comparison with a standard or
unit.) Of course, this ratio is not necessarily merely a
numerical proportion (though it does include such pro-
 Glossory 183
portion). Rather, it is in general a qualitative sort of uni-
versal proportion or relationship. The primary relevant
in a description is how the terms are related by reason or
ratio. As a result, every theory introduces a ratio between
the terms as an important entity for the description of
the world. Old physics introduced the ratio of space and
time as velocity, and relativity and quantum mechanics
emphasizes on speed of light.

Measure, Order and Structure

In ancient Greek, the word ‘measure’ was regarded

as inner measure, and not in the modern sense as out-
ward display or appearance. It is implied as a form of
insight into the essence of everything. They had notions
of measure in music and in the visual arts. The basic
meaning of the word measure was ‘limit’ or ‘boundary’,
and it was specified in terms of qualitative reason. The
word medicine (to cure), and wisdom, derived from ‘mea-
sure’, implies that to be healthy and wise is to keep ev-
erything in a right measure. In the modern usage of the
word ‘measure’, the aspect of quantitative proportion or
numerical ratio is emphasized. In Eventics, we consider
both qualitative and quantitative aspects of the word.
The consideration of the working together of ‘order’
and ‘measure’ in the broader and more complex contexts
leads to the notion of ‘structure’. The word ‘structure’ is
from Latin root ‘struere’ meaning to build, to grow and
to evolve. It implies a harmoniously organized totality
of order and measure, which is both hierarchic (build on
many levels) and extensive (spreading out on each level).
‘Organize’ is from the Greek root ‘ergon’, meaning ‘to
184 Eventics
work’. So we may think of all aspects of a structure as
‘working together’ in a coherent way. The root of the
word ‘poetry’ is the Greek ‘poiein’, meaning ‘to make’ or
‘to create’. As the degrees of order become high, we reach
a description, which is called ‘random’. Random should
not be called ‘disorder’. Rather, it has an order of a high
degree. Predictability is a property of a special kind of
order.

Constant

It is from ‘to constate’ from Latin constare (stare =

to stand, con = together), to establish, to ascertain, to
confirm.

Jerk

It is defined as a vector that specifies the time rate of

change of acceleration—third derivative of space with re-
spect to time. In physics, it is often referenced to knock,
shock, pulse and impact characteristics of mechanical be-
havior.

Kick

It is a vector that specifies the fourth derivative of

space with respect to time. In physics, it is applicable to
impact mechanics in its new formulation, and it could be
associated with Brownian motion.

Omni: from Latin Omnis indicates all

 Glossory 185
Paradigm: from Greek paradeigma (pattern).

Transcend: to pass beyond the human limit

Transcendent: designates Knowledge that is beyond

the limits of experience.

Prevent: pre-event

Omni-holon: denotes highest whole with no parts

connotation.
186 Eventics
DEFINITIONS

; Arithmetical and functional operations

holistic
≍ Holistic approach, in place of =
approach

holistic
≍ Holistic system, in place of =
system

holistic
⊲⊳ Holistic lump, in place of +
lump

holistic
⊲⊳ Holistic joining, in place of +
system

d
≍ Discretized approach, in place of =
approach

d/d
≍ Discretized and decoupled, in place of =
approach

group
⇐= Discretized and mixed grouped
Bibliography

[1] Ludwig von Bertalanffy. General System Theory.

George Braziller, Inc., New York, N.Y., 1968.

[2] David Bohm. Wholeness and the implicate order.

Routledge and Kegan Paul, London, Boston and
Henley, 1980.

[3] Ernst Cassirer. The Phylosophy of Symbolic Forms.

Yale University Press, New Haven and London,
1955.

[4] P. C. W. Davies. Space and time in the modern

universe. Cambridge University Press, New York,
N. Y., 1977.

[5] Philip J. Davis and Reuben Hersh. The Mathe-

matical Experience. Houghton Mifflin Co., Boston,
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[6] J. W. Dunne. An Experiment with Time. Faber and

Faber Limited, London, 1942.

[7] J. W. Dunne. Nothing Dies. Faber and Faber, Lon-

don, 1940.

187
188 Eventics
[8] J. W. Dunne. The Serial Universe. The Macmillan
Co., New York, N. Y., 1938.

[9] Sir Arthur Eddington. The Nature of the Physical

World. Ann Arbor Paperbacks, Ann Arbor, Michi-
gan, 1958.

[10] Sir Arthur Eddington. The Philosophy of Physical

Science. Ann Arbor Paperbacks, Ann Arbor, Michi-
gan, 1958.

[11] Albert Einstein. The Meaning of Relativity. Prince-

ton University Press, Princeton, New Jersey, 1956.

[12] M. C. Escher. The World of Escher. H. N. Abrams,

Inc., Publishers, New York, N.Y., 1971.

[13] Heinrich Hertz. The Principles of Mechanics. Dover

Publications, Inc., New York, N. Y., 1956.

[14] Douglas R. Hofstadter. Gödel, Escher, Bach: An

Eternal Golden Braid. Vintage Books, New York,
N.Y., 1980.

[15] Max Jammer. Concept of Force. Harvard University

Press, Cambridge, Mass., 1957.

[16] Max Jammer. Concept of Mass. Harvard University

Press, Cambridge, Mass., 1961.

[17] Max Jammer. Concept of Space. Harvard University

Press, Cambridge, Mass., 1970.

[18] C. G. Jung. Synchronicity. Princeton University

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[19] Omar Khayyam. The Rubaiyat of Omar Khayyam.
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[20] Leo Koenigsberger. Die Principien Der Mechanik.

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Einschliesslich Des Ubersetzungsbechts Vorbehal-
ten, 1901.

[21] Wolfgang Köhler. Gestalt Psychology. Liveright

Publishing Corporation, New York, N. Y., 1947.

[22] L. Leshan and H. Margenau. Einstein’s Space and

Van Gogh’s Sky. Macmillan Publishing Co., New
York, N.Y., 1982.

[23] Ernst Mach. The Science of Mechanics. The Open

Court Publishing Co., Lasalle, Ill., 1960.

[24] C. W. Misner, K. S. Thorne, and J. A. Wheeler.

Gravitation. W. H. Freeman and Company, San
Francisco, Ca., 1973.

[25] Seyyed Hossein Nasr. An Introduction to Islaic Cos-

mological Doctrines. Shambhala Publications, Inc.,
Boulder, Colorado, 1978.

[26] Sir Isaac Newton. Principia. University of California

Press, Berkeley, Ca., 1962.

[27] Jean Piaget. The Essential Piaget. Basic Books,

Inc., Publishers, New York, N. Y., 1977.

[28] Ilya Prigogine. From Being To Becoming. W. H.

Freeman and Co., San Francisco, Ca., 1980.
190 Eventics
[29] Ilya Prigogine. Order out of Chaos. Bantam Books,
Inc., New York, N.Y., 1984.

[30] Alfred A. Robb. Geometry of Time and Space.

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1936.

[31] Bertrand Russell. An Outline of Philosophy. The

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[32] Alfred North Whitehead. The Concept of Nature.

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[33] Alfred North Whitehead. An Enquiry Concerning

the Principles of Natural Knowledge. Dover Publi-
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[34] Alfred North Whitehead. Science and the Modern

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[35] Ken Wilber. The Atman Project. Quest, London,

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[36] Ken Wilber. Eye to Eye. Anchor Books, Garden

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[37] Ken Wilber. The Holographic Paradigm. Shambhala

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[38] Ken Wilber. Quantum Questions. Shambhala Pub-

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[39] Hoene Wronski. Œuvres Mathematiques, Tome Sec-

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Index

Absolute 29 Being 9, 55, 77

Abu’l-Wafa 86 Bergson 160
Acceleration 124, 174 Bernoulli 87
Active force 144 Bertalanffy 45, 70
Additive 102 Binary 89
Adler 45 Biological 45
Aesthetics 46 Blackhole 16
Al-Biruni 86 Body 73, 74
Al-Khowarizmi 83 Bohm 11, 26, 57
Algebra 90 Boolean 157
Algorithm 83 Bootstrap 59
Anahita 85 Bradly 82
Analysis 19 Broad 105
Analytical 64 Brown 139
Anaxagoras 71 Brownian 139
Animism 21 Bruno 54, 71
Apollonius 22, 86, 135 Bundle of events 113
Archimedes 22 Caret 137
Aristotle 86 Carnap 45
Arithmetical 123 Cassier 45
Atman 147 Catastrophe 64
Avicenna 74, 161 Categories 45
Babylonians 85 Cauchy 90
Bach 44, 45 Change 169
Becoming 9, 77, 85 Chew 59

191
192 Eventics
Chronon 104 Dobbs 105
Cipher 115 Domain 38
Circularity 120 Don Juan 46
Clausius 65 Double helix 12
Clifford 85, 91 Dunne 44, 52, 105, 119,
Co-displacements 158 150
Co-evolution 70 Eddington 43, 66, 80, 81
Cognitive 73 Egyptians 85
Compartment theory 68 Eigenfunction 96, 137
Comte 22, 38 Eigenvalue 52, 96, 137
Concept 15 Einstein 45, 63, 65
Conic Sections 86 Electron 12
Consciousness 73 Element 62
Constancy 169 Empiricists 82
Continuous 40 Energy 65
Continuum 40 Enfolded 10, 30
Coordinate 127 Entity 10, 12
Copernicus 21, 71 Entropy 65
Critique of Culture 45 Epimenides 44
Critique of Reason 45 Equation of motion 128
Cybernetics 67 Escher 11, 42, 43, 44, 47
Cyclic 51, 131 Eternity 149
Davis 80 Ethics 46
de Broglie 80 Euclid 22, 86
Decision theory 69 Event 1, 12
Democritus 53 Eventhole 16
Demon 21 Eventica 14
Descartes 38, 63 Eventical 2, 17, 34, 136
Dilthey 56 Eventics 1, 15, 43, 62
Discretization 37 Eventon 12, 14, 54, 116
Discretize 39 Eventum 13, 14, 15, 16,
Displacements 158 20
 Index 193
Experience 30, 57 Fugue 45
Explicate 11 Functional 123
Extension 77 Galileo 71
Extensive 102 Game theory 69
Exterior Calculus 92 Gauss 89
External 57 Geist 56
Eye of contemplation 56, General System 66
121 General theory of
Eye of flesh 121 Relativity 135
Eye of reason 121 Generalized coordinates 130
Fact 76 Geodesic 63, 134
Faraday 63 Geometric object 93
Faust 45 Geometrical 62, 132
Feedback 68 Geometry 85
Fichte 75 Gestalt 10, 62, 77, 154
Finite ego 75 Gestalten 23
First law of mechanics 169 Goethe 45
Flammarion 80 Grassmann 85
Flat region 135 Gravitation 51
Flatland 48 Great Chain of Being 35
Flux 53 Greeks 63
Force 173, 175 Gödel 44
Formless 11 Hamilton 85, 90
Formlessness 17, 27, 34, Hamiltonian 127, 131
55 Heat 65
Fourier 142 Hegel 56, 82, 163
Fourier series 88 Heisenberg 60
Fragmentary 121 Heraclitus 26, 82
Fragmentation 53, 54 Herodotus 22
Free will 31 Heroism 42
Frequency 15 Hersh 80
Freud 45 Hertz 18, 42, 79
194 Eventics
Hidden variables 140 Inorganic 67
Hierarchy 55, 59 Intelligence 74
Hilbert 79 Intention 77
Hinton 105 Interactive 38, 58, 161
Hobbes 71, 163 Internal 57
Hodon 104 Inward 148
Holistic 6 Ionia 71
Holoarchy 55 Isness 72
Holoevent 1, 13, 34, 136 Jantsch 70
Hologram 9 Jerk 138
Holon 12 Jiggling 139
Holonomic 130 Jung 45
Holonomy 11 Kant 45, 62
Holoreality 13, 15 Kepler 71
Hreaclitus 30 Khayyam xi, 17, 34
Human beings 8, 47 Kick 139
Huygens 63 Kirchkoff 174
Hyperinertia force 144 Koenigsberger 144
Hypernumbers 90 Lagrange 141
i 89 Lagrangian 127, 130
If 31 Landscape 45
Imaginary time 133 Langer 45
Impact 139 Language 9, 42
Implicate 11, 57 Laplace 89
In 15 Law 61
Incompleteness Theorem Leibniz 54, 82
44, 121 Life 54
Inertia force 145, 175 Linguistics 73
Inextensive 102 Locke 163
Infinite ego 75 Mach 18
Infinite series 52, 88 Many 47
Information theory 69 Many-body 37
 Index 195
Marx 45, 163 Nonholonomic 131
Marxist 163 Nonlife 54
Mass 173, 175 Not being 55
Mathematical 63 Nothing 33, 113, 116
Mathematics 79, 83 Nothingness 1, 11, 17, 27,
Matter 39, 56, 73, 77 34, 59, 89, 114, 145
Matter-mind 59 Nouns 9
Max Jammer 174 Number 88
Maxwell 63 Object 14, 26
Mechanical 63 Objective 38, 132
Melissos 82 Observation 57
Menu 5 Occurring-mode 26
Metric 132, 168 Oldness 65
Metrical 124 Omni-holistic 6
Mind 39, 56, 73, 75 Omni-holon 13
Mind’s eye 121 Omni-whole 6
Minkowski 105 Omnievent 1, 14, 17, 34
Mithra 85 Omnireality 15
Mobius 151 Omniwholeworld 1
Momentum 131, 173 On 10
Monads 54 One 47
Motion 71 Oneness 7, 96, 115
Nasir-Eddin 86 Operational 123
Network 68 Operator 94
Neumann 144 Order 11
Neuron 12 Organic 67
Neutral monism 82 Out 15
Newton 63, 71 Outward 148
Newtonian 124, 127 Paoli 143
Newtonian mechanics 128 Para-holographic 9, 39
Non-continuous 40 Parmenides 29, 82
Non-linear 64 Parts 65
196 Eventics
Percept 15 Reality 1, 12
Perennial 54, 72, 149 Realm 38
Persians 85 Regressive 52
Philosophy 33, 71 Relativistic 127
Photon 12 Relativity 124
Physical events 123 Renaisance 38
Physics 39 Rene Thom 64
Piaget 80, 154 Reology 29
Placements 158 Rest mass 131
Planck 80 Rheomode 26
Plenum 82 Rheonomic 131
Position 131 Riemann 134
Potentials 51 Riemannian 76
Pre- 146 Robb 104
Pre-temporal 147 Rubaiyat xi
Prejudice 30, 58 Russel 82
Prigogine 70 S-matrix 59
Principle of Nothingness Schema 46, 62
115 Schrödinger 20, 150
Psychology 33, 39 Science 33
Pythagores 86 Scleronomic 131
Qualitative 100 Second law of mechanics
Quality 77 174
Qualtum 100 Self-consciousness 147
Quanta 137 Sensation 23
Quantitative 100 Sense 23
Quantity 77 Series 48
Quantized 137 Series of events 51
Quantum 100, 127 Set theory 68
Quaternions 90 Shadow 80
Queuing theory 69 Shock 139
Random 139 Signification 79
 Index 197
Simplicity 28, 37, 52 Supraorganic 67
Social event 161 Supreme wholeness 6
Soul 73, 74 Susa 85
Space 39, 104 Susiana 85
Space-time 104 Symbolism 45
Space-time-matter 126 Symbols 9, 41, 80
Spaceless 56 Synchronicity 160
Spatial 78 Synchronism 160
Special theory of Synergetics 74
Relativity 135 Synergy 74
Spectrum 153 System 154
Speed of light 135 System philosophy 66
Spengler 45 System science 66
Spinoza 82 System technology 66
Spirit 21 Tachyons 132
St. Bonaventure 121 Tao 163
Strange Loops 44 Taoism 43
Stress-energy 134 Tardons 131
Structure 62 Taylor 53, 141
Subconsciousness 146 Taylor series 88
Subject 14 Temporal 78
Subjective 38, 133 Thales 21, 85
Subtle 55 Thatness 72
Suchness 72 Theory 120
Summative 101 Theory of automata 69
Super-explicate 57 Thermodynamics 65
Super-implicate 57 Thing 10
Superconsciousness 147 Thomas Aquinas 34
Superposition 64 Thurston 34
Superspace 46, 106 Tilliah 45
Supertheory 56 Time 39, 104
Superworld 1 Time operator 20
198 Eventics
Time parameter 20 Within 38, 58
Timeless 56 Without 38, 58, 161
Topology 68, 92 Word 44
Trans- 146 Wronski 142
Trans-temporal 147 Wronskian 143
Transcendence 146 Zenon 82
Transport 26 Zero 89
Ultimate 55
Uncertainty 121
Unfolding 10
Uniform motion 171
Unity 147
Universal being 8, 47
Universe 96
Unknowable 17
Unknown 81
Value 94
Van Gogh 45
Variational 127, 131
Velocity 106, 124, 168
Verbs 9
Voigt 144
Web-like 51
Weierstrass 141
Wheeler 46, 106
Whitehead 12, 20, 62
Whole 6
Whole-psychology 146
Wholeness 70
Wholes 65
Wilber 35, 147, 153
William James 150
.
Eventics

Eventics
An Introductory Book
The Foundation of the Unified World
Mohsen Fakhari
We live in Superworld (Omniwholeworld), in which
physical, biological, psychological, mystical, religious, so-
cial and historical events are only One whole event (real-
ity), and in which all of these Many events occur within
the context of our apparent worlds.
This volume is devoted to the introduction of
Eventics, with the central thesis that the entire universe
from past to future, from here to there, with all mate-
rials and non-materials, is only a single Event synony-
mous to reality, which is governed by only one principle—
Nothingness (Holoevent, Omnievent).

✬✩
Eventics Press
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P.O.Box 282
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Los Altos, CA 94023