Towards Understanding The Acausal
In essence, what I have termed the acausal is not a
generalization – a concept – deriving from a collocation of
assumed, ideated, or observed Phainómenon, but instead is just a
useful term used to distinguish a particular perceiveration from
other perceiverations. This particular perceiveration is the
wordless knowing which empathy can reveal and which a personal
πάθει μάθος often inclines us toward: a revealing of the
φύσις (physis) of some beings, of the non-causal connexions which
exist between living beings, and of how we humans - as beings
possessed of consciousness - are not only an affective connexion
to other living beings but also can consciously decide to cease to
harm other living beings.
For convenience, this revealing has been termed acausal-knowing to distinguish it from the causal-knowing that results from observing Phainómenon.
Hitherto, the φύσις of beings and Being has most usually been
apprehended, and understood, in one of three ways or by varied
combinations of those three ways. The first such perceiveration is
that deriving from our known physical senses – by Phainómenon –
and by what has been posited on the basis of Phainómenon, which
has often meant the manufacture, by we human beings, of categories
and abstract forms which beings (including living beings) are
assigned to on the basis of some feature that has been outwardly
observed or which has been assumed to be possessed by some beings
or collocation of beings.
The second such perceiveration derives from positing a 'primal cause' - often denoted by God, or a god or the gods, but sometimes denoted by some mechanism, or some apparently inscrutable means, such as 'karma' or 'fate' - and then understanding beings (especially living beings) in terms of that cause: for example as subject to, and/or as determined or influenced by or dependant on, that primal cause.
The third such perceiveration derives from positing a human
faculty of reason and certain rules of reasoning whereby it is
possible to dispassionately examine collocations of words and
symbols which relate, or which are said to relate, to what is
correct (valid, true) or incorrect (invalid, false) and which
collocations are considered to be - or which are regarded by their
proponents as representative of - either knowledge or as a type
of, a guide to, knowing.
All three of these perceiverations, in essence, involve
denotatum, with our being, for example, understood in relation to
some-thing we or others have posited and then named and,
importantly, consider or believe applies or can apply (i) to those
who, by virtue of the assumption of ipseity, are not-us, and (ii)
beyond the finite, the living, personal moment of the
Thus, in the case of Phainómenon we have, in assessing and trying
to understand our own φύσις as a human being, assumed ipseity - a
separation from others - as well as having assigned ourselves (or
been assigned by others) to some supra-personal category on the
basis of such things as place of birth, skin colour, occupation
(or lack of one), familial origin or status (or wealth or
religion), some-thing termed 'intelligence', physical ability (or
the lack thereof), our natural attraction to those of a different,
or the same, gender; and so on.
In the case of a primal cause, we have again assumed ipseity
because implicit in such a primal cause is a causal progression of
individuals: from what-we-are (or are said to have been created
for or born as) to what-we-can-be if we follow the correct way or
praxis as described or revealed, for example, by a religious
prophet, teacher, group or by some authority. Thus, in Buddhism
there is the supra-personal Noble Eightfold Way which it is said
can lead to the cessation of dukkha and thus to nibbana; while in
Christianity there are the supra-personal teachings of Jesus of
Nazareth as recorded in the gospels, a following of which it is
said can lead the individual to eternal life in
samayim/οὐρανός/caelum - the Kingdom of Heaven.
In the case of the perceiveration termed reason, there is again denotatum because of the assumptions - codified in certain supra-personal rules - whereby what is denoted by 'true' and what is denoted by 'false' may be ascertained and which 'truth' or falsity is also by that very denotatum supra-personal and 'valid/invalid' beyond the finite, the living, personal moment.
However, and in contrast to those three perceiverations,
acausal-knowing is a direct and personal - an individual -
revealing of beings and Being which does not depend on denoting or
naming or causality or the assumption of a primal cause, and which
knowing, being individual in φύσις and concerned with living
beings, cannot be abstracted out from the living personal moment
of the perceiveration. Thus, such a perceiveration - in respect of
other human beings - does not and cannot involve and does not and
cannot lead to any of the following: (i) any personal claim
regarding possessing 'the truth' about some-thing; (ii) no
'correct way or praxis' or dogma or ideology which are assumed or
believed to be applicable to anyone else; (iii) no understanding
of or assumption of knowledge about others on the basis of
assigning those others to some category or to some abstract form.
Instead, there is only an intuition of the moment concerning one's
own φύσις and thus a wordless individual revealing of - a numinous
knowing concerning - one's own being and of one's own relation to
Being and to other living beings.
The nature of living-beings that empathy reveals is of Being
coming-into-being through beings and manifest in the φύσις of
those beings, and of the acausal connexions between all
living-beings, sentient and otherwise, and this leads us to the
understanding that our own self-identity, our separateness, and
even our assumed uniqueness in causal Time and causal Space, are
causal presumptions. That is, a product of Phainómenon, of only
causal-knowing. Since such causal-knowing is incomplete, lacking
as it does acausal-knowing, it would not seem to be a sound
foundation to use in the matter of making ethical judgements, for
such judgements should take into consideration what empathy
reveals about Being and beings .
It is possible, and certainly interesting although not necessary
and possibly fallacious, to make some postulations regarding the
nature of the acausal; that is, regarding the nature and extent
and cause of the 'acausal connexions' between living beings that
Such speculations are possibly fallacious because - while they
may seem reasonable assumptions about the acausal - they (i)
almost certainly impose assumed causal forms upon that-which,
being acausal, might be and most probably is formless, and (ii)
will of necessity involve denotatum and representation by some
form of mathematics (either currently existing or yet to be
Among the speculations that I have personally made in the past
are the following. Of conceptualizing 'the acausal' as a continuum
of acausal Space and acausal Time, in contrast to the causal
geometrical Space and linear causal Time of the causal and
four-dimensional continuum of Phainómenon familiar to us through
sciences such as physics, chemistry, and astronomy. Such a
speculation lead me to further postulate that this 'acausal
continuum' could simply be 'extra dimensions' beyond
four-dimensional causal space-time (a causal space-time currently
conceptualized by mathematical models such as the one involving a
Riemannian metric) with the cosmos therefore being an
n-dimensional space-time of both causal and acausal dimensions
where n (the number of dimensions) is greater than four but less
than or equal to infinity, with the extra 'acausal' dimensions
then offering an explanation for the difference in φύσις between
living beings and ordinary matter. Which lead to another postulate
regarding the existence of 'acausal energy' different from the
causal energy known from sciences such as physics, and which
'acausal energy' is assumed to be what animates physical matter,
imparting to that matter what we observe as life ,
with such animation not the result of some cause-and-effect (or
even some assumed acausal effect) but rather the state of such
matter being alive – a living-being (a biological organism) as
distinct from a non-living being (ordinary physical matter).
Living beings are therefore a nexus - nexions - between the
acausal aspect (or dimensions) and the causal aspect (or four
causal dimensions) of n-dimensional space-time. A further
speculation is that of assuming that such acausal energy is a
possibly observable attribute of a living-being having the
hitherto causally-observed attributes of life. This then leads to
the postulation of such acausal energy having certain attributes ,
and of some or all of these attributes possibly being observable
by the development of observational/experimental techniques
perhaps partly based on acausal energy, and of such acausal energy
therefore being manifest or capable of being manifest, as energy sans
beings, in the causal continuum, with such acausal energy forming
the basis for an 'acausal technology' as distinct from our current
causal technology of electronics, and machines, powered by
electrical energy and/or involving the flow of things such as
Regarding these speculations about 'acausal energy', there is the
analogy of the discovery of electricity. Static electricity was
known for many centuries, but not really understood until the
concept of positive and negative charges was postulated. Later,
instruments such as the gold-leaf electroscope were invented for
detecting and measuring such charges, followed by the invention of
other instruments, such as frictional machines and the Leyden jar,
to produce and accumulate, or store, electric charges, and to
produce small 'galvanic currents' or electricity. Then the
experimental scientist Faraday showed that 'galvanic currents',
magnetism and static charges were all related, and developed what
we now call an electro-magnetic generator to produce electricity.
Thus, from such simple experimental beginnings, our world and our
lives have been transformed by machines and equipment using
electricity, and by the electronics developed from electricity.
One might therefore speculate that the experimental discovery of
the 'acausal energy' that animates living beings making them
'alive' and different from ordinary matter, might similarly
transform our lives.
Or, expressed somewhat differently, our acausal-knowing is simply a revealing of the matrix of nexions which are living-beings, and thus of The Cosmic Perspective: of an acceptance of ourselves as but one fragile fallible microcosmic nexion only temporarily presenced on one planet orbiting one star in one Galaxy in a Cosmos of billions of Galaxies. This is the essence of wu-wei - a knowing, a feeling, of Being; a knowing, a feeling, of the numinous. It is also the same kind of wordless understanding hinted in that ancient wisdom termed Tao, and yet which even then, as now, could not and cannot be described by or contained within that one, or any, particular term, such as 'the acausal' or 'gnosis'.
(Revised September 2014)
 These Aristotelian essentials are: (i) Reality (existence)
exists independently of us and our consciousness, and thus
independent of our senses; (ii) our limited understanding of this
independent 'external world' depends for the most part upon our
senses – that is, on what we can see, hear or touch; that is, on
what we can observe or come to know via our senses; (iii) logical
argument, or reason, is perhaps the most important means to
knowledge and understanding of and about this 'external world';
(iv) the cosmos (existence) is, of itself, a reasoned order
subject to rational laws.
 I briefly touched on the question of empathy in relation to
ethics in my 2013 essay Questions of Good, Evil, Honour, and
God - Some Personal Musings.
 Currently, we observe or assume life by the following seven attributes: a living organism respires; it moves; it grows or changes; it excretes waste; it is sensitive to, or aware of, its environment; it can reproduce itself, and it can nourish itself.
 For convenience, the acausal energy that may (if it exists) be detected in the causal could be considered to be manifest, to us, in our causal phenomenal universe, by means of what we may call acausal charge (analogous to electrical charge), such that the acausal energy that manifests itself in the causal - within, for example, living causal beings - possessess the property of propagating, or emitting, by its flux (change), such 'acausal charge'. Hence, a living causal being could be conceptualized as physical, causal, matter plus 'acausal charge'.
Some of the attributes of acausal energy, expressed in terms of acausal mass (analogous to causal mass/energy) and acausal charge might be the following:
(1) An acausal object, or mass, can change without any external force acting upon it – that is, the change is implicit in that acausal matter, by virtue of its inherent acausal charge.
(2) The rate of change of an acausal object, or mass, is proportional to its acausal charge.
(3) The change of an acausal object can continue until all its acausal charge has been dissipated.
(4) Acausal charge is always conserved.
(5) An acausal object, or mass, is acted upon by all other acausal matter in the cosmos.
(6) Each acausal object in the cosmos attracts or repels every other acausal object in the physical cosmos with a magnitude which is proportional to the product of the acausal charges of those objects, and inversely proportional to the distance between them as measured in causal space.